AURORA

the
DAY-SPRING
Or Dawning of the Day in the East
Or Morning-Redness in the Rising of the SUN.
That is The Root or Mother of Philosophy, Astrology & Theology from
the true Ground. Or a Description of Nature.
I. How All was, and came to be in the Beginning. II. How Nature and the
Elements are become Creaturely. III. Also of the Two Qualities Evil and
Good. IV. From whence all things had their Original. V. And how all stand
and work at present. VI. Also how all will be at the End of this Time. VII.
Also what is the Condition of the Kingdom of God, and of the Kingdom of
Hell. VIII. And how men work and act creaturely in Each of them.
All this set down diligently from a true Ground in the Knowledge of the
Spirit, and in the impulse of God.
BY JACOB BEHMEN, THE TEUTONIC THEOSOPHER
Transcribed by Wayne Kraus for
Jacob Boehme Online

[Marginalia added by JB in 1620 appear in square brackets and italics.]



PREFACE FOR THE AURORA To the Courteous Reader
1. COURTEOUS Reader, I compare the whole Philosophy, Astrology, and
Theology, together with their mother, to a goodly tree which groweth in a
fair garden of pleasure.
2. Now the earth in which the tree standeth affords sap continually to the
tree, whereby the tree hath its living quality: But the tree in itself groweth
from the sap of the earth, becomes large, and spreadeth itself abroad with
its branches: And then, as the earth worketh with its power upon the tree,
to make it grow and increase, so the tree also worketh continually with its
branches, with all its strength, that it might still bear good fruit abundantly.
3. But when the tree beareth few fruit, and those but small, shrivelled,
rotten, and worm-eaten, the fault doth not lie in the will of the tree, as if it
desired purposely to bear evil fruit, because it is a goodly tree of good
quality. But here lieth the fault: because there is often great cold, great heat,
and mildew, caterpillars and other worms happen to it; for the quality in
the deep, from the influence of the stars, spoileth it, and that maketh it bear
but few good fruit.
4. Now the tree is of this condition, that the bigger and older it is, the
sweeter fruit it beareth: In its younger years it beareth few fruit, which the
crude and wild nature of the ground or earth causeth, and the superfluous
moisture in the tree: And though it beareth many fair blossoms, yet the
most of its apples fall off whilst they are growing; unless it standeth in a
very good soil or mould. Now this tree also hath a good sweet quality; but
there are three others, which are contrary to it, namely, the bitter, the sour,
and the astringent.
5. As the tree is, so will its fruit be, till the sun worketh on them and
maketh them sweet; so that they become of a pleasant taste, and its fruit
must also hold out in rain, wind and tempest.
6. But when the tree groweth old, that its branches wither and the sap
ascendeth no more, then below the stem or stock there grow many suckers;
at last from the root twigs grow also, and transfigure the old tree, shewing
that it also was once a green twig and young tree, and is now become old.
For nature, or the sap, struggleth so long till the stock groweth quite dry;
and then it is to be cut down and burnt in the fire.
7. Now observe what I have signified by this similitude: The garden of this
tree signifieth the world; the soil or mould signifieth nature; the stock of the
tree signifies the stars; by the branches are meant the elements; the fruit
which grow on this tree signify men; the sap in the tree denoteth the pure
Deity. Now men were made out of nature, the stars, and elements; but God
the Creator reigneth in all: even as the sap doth in the whole tree.
8. But there are two qualities in nature, even until the Judgment of God: The
one is pleasant, heavenly and holy; the other is fierce, wrathful, hellish and
thirsty.
9. Now the good one qualifieth and worketh continually with all industry
to bring forth good fruit, and the Holy Ghost reigneth therein, and affords
thereunto sap and life: the bad one springeth and driveth with all its
endeavour to bring forth bad fruit continually, to which the devil affordeth
sap and hellish flame. Now both are in the tree of nature, and men are made
out of that tree, and live in this world, in this garden, between both, in great
danger; suddenly the sun shineth on them; by and by, winds, rain, and
snow fall on them.
10. That is, if man elevateth his spirit into the Deity, then the Holy Ghost
moveth, springeth and qualifieth in him: But if he permit his spirit to sink
into the world, in lust towards evil, then the devil and hellish sap stir and
reign in him.
11. Even as the apple on the tree becometh corrupt, rotten and worm-eaten,
when frost, heat, and mildew fall on it, and easily falls off and perisheth: So
doth man also when he suffers the devil to rule in him with his poison.
12. Now as in nature there are, spring up and reign, good and bad; even so
in man: But man is the child of God, whom God hath made out of the best
kernel of nature, to reign in the good, and to overcome the bad: Though
evil sticketh unto man, even as in nature the evil hangeth on the good, yet
he can overcome the evil if he elevateth his spirit in God; for then the Holy
Ghost stirs and moveth in him, and helps him to overcome.
13. As the good quality in nature is potent to overcome the evil, for the
good quality is and cometh from God, and the Holy Ghost is the Ruler
therein, even so is the fierce wrathful quality powerful to overcome in a
malicious wicked soul: For the devil is a potent ruler in the wrath or
fierceness, and is an eternal prince of the same.
14. But man, through the fall of Adam and Eve, hath cast himself into fierce
wrathfulness, so that the evil hangeth on him; otherwise his moving and
driving would be only in the good. But now his moving and driving are in
both. And it is as St Paul saith, Know ye not, that to whom you yield yourselves
servants in obedience, his servants ye are, to whom ye obey, either to sin unto
death, or to the obedience of God unto righteousness.
15. But because man hath an impulse or inclination to both good and evil, he
may lay hold on which he pleaseth; for he liveth in this world between
both, and both qualities, the good and the bad, are in him; in whichsoever
man moveth, with that he is endued, either with a holy, or with a hellish
power. For Christ saith, My Father will give the Holy Ghost to those that ask
Him. [Luke xi. 13]
16. Besides, God commanded man to do good, and forbad him to do evil;
and now doth daily call and cry aloud, preach and exhort man unto good;
whereby we see well enough that God willeth not evil, but his will is, That
his kingdom should come, and his will be done, on earth as it is in heaven. But
now man is poisoned through sin, that the fierce wrathful quality, as well
as the good, reigneth in him, and he is now half dead, and in his gross
ignorance can no more know God his Creator, nor nature and its operation:
Yet hath nature used its best endeavours from the beginning till now, to
which God hath given his Holy Ghost, so that it [nature] hath at all times
generated wise, holy, and understanding men, who learned to know nature,
and their Creator, and who always in their writings and teachings have
been a light to the world, whereby God hath raised his Church on earth, to
his eternal praise. Against which the devil hath raged, and spoiled many a
noble twig, through the wrathful fierceness in nature, whose prince and god
he is.
17. For nature hath many times prepared and fitted a learned judicious
man with good gifts, and then the devil hath done his utmost to seduce
that man, and bring him into carnal pleasures, into pride, into a desire to be
rich, and to be in authority and power. Thereby the devil hath ruled in him,
and the fierce wrathful quality hath overcome the good; his understanding
and his knowledge and wisdom have been turned into heresy and error,
and he hath made a mock of the truth, and been the author of great errors
on earth, and a good leader of the devil's host.
18. For, ever since the beginning, the bad quality in nature hath wrestled
with the good, and doth still wrestle, and hath elevated itself, and spoiled
many a noble fruit even in the mother's womb, as it plainly appeareth, first
by Cain and Abel, who came from one womb. From his mother's womb
Cain was a despiser of God, and proud; but Abel, on the contrary, was a
humble man, and one that feared God.
19. The same is seen also in the three sons of Noah; as also by Abraham's
sons, Isaac, and Ismael, especially by Isaac's in Esau and Jacob, who struggled
and wrestled even in the mother's womb: therefore said God, Jacob have I
loved, and Esau have I hated; which is nothing else but that both qualities in
nature have vehemently wrestled the one with the other.
20. For when God at that time moved in nature, and would reveal himself
unto the world through righteous Abraham, Isaac, and Jacob, and would
raise a Church to himself on earth for his glory, then in nature malice also
moved, and its prince Lucifer. Seeing there was good and bad in man,
therefore both qualities could reign in him, and therefore there was born at
once in one womb an evil man and a good man.
21. Also it is clearly seen by the first world, as also by the second, even unto
the end of our time, how the heavenly and the hellish kingdoms in nature
have always wrestled the one with the other, and stood in great travail,
even as a woman in the birth. This doth most clearly appear by Adam and
Eve. For in Paradise there grew up a tree of both qualities, of good and bad,
wherewith Adam and Eve were to be tempted, to try whether they would
hold out in the good quality in the angelical kind and form. For the Creator
forbad Adam and Eve to eat of the fruit: But the evil quality in nature
wrestled with the good, and brought Adam and Eve into a lust and longing
to eat of both. Thereupon they presently came to be of a bestial form and
kind, and did eat of good and bad, and must increase and live in a bestial
manner; and so many a noble twig begotten or born of them perished.
22. Afterwards it is seen how God wrought in nature, when the holy
fathers in the first world were born: As Abel, Seth, Enos, Kenan, Mahalaleel,
Jared, Henoch, Methusalah, Lamech, and holy Noah. These made the name of
the Lord known to the world, and preached Repentance: For the Holy Ghost
wrought in them.
23. On the contrary, the hellish god also wrought in nature, and begot
mockers and despisers, first Cain and his posterity: And it was with the
first world as with a young tree, which groweth, is green, and blossometh
fairly, but bringeth little good fruit, by reason of its wild kind. So nature in
the first world brought forth but little good fruit, though it blossomed fair
in worldly knowledge, and luxury or wantonness, which could not
apprehend the Holy Spirit, who wrought in nature then, as well as now.
24. Therefore said God, It repents me, that I have made man, and he stirred up
nature so, that all flesh which lived on dry land died, excepting the root
and stock, that remained in virtue: and so he hath hereby dunged the wild
tree, and manured it, that it should bear better fruit. But when the same
sprang up again, it brought forth good and bad fruit again: Among the
sons of Noah there were found again mockers and despisers of God, and
there grew hardly any good branch on the tree, which brought forth any
holy and good fruit: The other branches were bearing also, and brought
forth wild Heathen.
25. But when God saw that man was thus dead in his knowledge, he
moved nature again, and shewed unto man how there was good and bad
therein, that man should avoid evil, and live unto the good; and he caused fire
to fall down out of nature, and fired Sodom and Gomorrah, for a terrible
example to the world. But when the blindness of men grew predominant,
and they refused to be taught by the spirit of God, he gave laws and precepts
unto them, shewing how they should behave themselves, and confirmed
the laws and precepts with wonders, and with signs, lest the knowledge of
the true God should be quite extinct. But for all this, the light did not
manifest itself, for the darkness and wrathful fierceness in nature struggled
against it, and the prince of darkness ruled powerfully.
26. But when the tree of nature came to its middle age, then it began to bear
some mild and sweet fruit, to shew that it would henceforth bear pleasant
fruit. Then were born the holy prophets, out of the sweet branch of the tree,
who taught and preached of the light, which hereafter should overcome the
wrathful fierceness in nature. And then there arose a light in nature among
the Heathen, so that they knew nature, and her operation, although this
was a light in the wild nature only, and was not yet the holy light.
27. For the wild nature was not yet overcome, and light and darkness
wrestled so long the one with the other, till the sun arose, and with its heat
forced this tree, so that it did bear pleasant sweet fruit; that is, till there
came the Prince of Light, out of the heart of God, and became man in nature,
and wrestled in his human body, in the power of the divine light, in the
wild nature. That same Prince and Royal Twig grew up in nature, and
became a tree in nature, and spread its branches abroad from the east to the
west; and encompassed the whole nature, and wrestled and fought with
the fierce wrath which was in nature, and with the prince thereof, till he
overcame and triumphed, as a king in nature, and took the prince of wrath
or fierceness captive in his own house.
28. This being done, there grew out of the Royal Tree, which was grown in
nature, many thousand legions of precious sweet twigs, all which had the
scent and taste of that precious tree. Though there fell upon them rain,
snow, hail and tempestuous storms, so that many a twig was torn and
beaten off from the tree, yet still others grew in their places. For the wrath
or fierceness in nature, and the prince thereof, raised great tempests, with
hail, thunder, lightning and rain, so that many glorious twigs were torn
from the sweet and good tree.
29. But these twigs were of such a pleasant, sweet and delightful taste, that
no human nor angelical tongue is able to express it: For there was great
power and virtue in them, so that they were good to heal the wild Heathen.
Whatever Heathen did eat of the twig of this tree was delivered from the
wild nature in which he was born, and became a sweet branch in this
precious tree, and sprang in that tree, and bore precious fruit, like the
Royal Tree. Therefore many Heathen hastened to the precious tree, where
the precious twigs lay, which the prince of darkness, by his storms and
tempestuous winds, had torn off; and whatever Heathen did smell at the
twig so torn off was healed of his wild wrath or fierceness, which he had
brought from his mother into the world.
30. But when the prince of darkness saw that the Heathen strove and
contended about these twigs, and not about the tree, therein he found great
loss and damage, and then he ceased with his storms toward the east and
south, and placed a merchant under the tree, who gathered up the twigs
which were fallen from the precious tree: And when the Heathen came,
and enquired after the good and virtuous twigs, then the merchant
presented and offered them for money, to make gain of the precious tree.
For this the prince of wrath or fierceness required at the hands of his
merchant, because the tree was grown upon his ground and land, and
spoiled his soil.
31. So when the Heathen saw that the fruit of the precious tree was put to
sale, they flocked to the merchant, and bought of the fruit of the tree; and
they came to buy also from foreign islands, even from the ends of the
world. Now when the merchant saw that his wares were in request and
esteem, he plotted how he might gather a great treasure to his master, and
so sent factors abroad everywhere, to offer his wares to sell, praising them
highly: But he sophisticated the wares, and sold other fruit instead of the
good, which were not grown on the good tree; this he did to increase his
master's treasure.
32. But the Heathen, and all the islands and nations which dwelt on the
earth, were all grown on the wild tree, which was good and bad, and
therefore were half blind, and did not discern the good tree (which,
however, spread its branches from the east to the west) else they would not
have bought of the false wares.
33. But because they knew not the precious tree, which spread its branches
over them all, all of them ran after and to the factors, and bought of them mixed
false wares instead of good, and supposed they served for health: But
because all of them longed after the good tree, (which, however, moved over
them all), many of them were healed, because of their great desire they had
to the tree. For the fragrancy of the tree, which moved over them, healed
them of their wrath or fierceness and wild nature, and not the false wares of
the factors: this continued a long time.
34. Now when the prince in the darkness, who is the source of wrath or
fierceness, malice and perdition, perceived that men were healed of their
poison and wild nature by the fragrancy of the precious tree, he was
enraged, and planted a wild tree towards the north, which sprang up and
grew in the fierceness or wrath of nature, and made proclamation, saying:
This is the Tree of Life; he that eateth of it, shall be healed and live eternally.
35. For in that place, where the wild tree grew, was a wild place, and the
people there had the true light of God from the beginning, even unto that
time, and to this day, though unknown: and the tree grew on the mount
Hagar in the house of Ismael the mocker. But when proclamation was made
of the tree, Behold, this is the Tree of Life! then the wild people, who were not
born of God, but of the wild nature, flocked unto the tree, and loved the wild
tree, and did eat of its fruit.
36. And the tree grew to a mighty bigness, by the sap of wrath or fierceness
in nature, and spread abroad its branches, from the north to the east and
west: But the tree had its source and root from the wild nature, which was
good and bad; and as the tree was, so were its fruits. But though the men of
this place were grown out of the wild nature, yet the tree grew over them
all, and grew so huge, that it reached with its branches even unto the
esteemed precious land or country under the holy tree.
37. But the cause that the wild tree grew to such a huge bigness, was
because the nations under the good tree all ran after the factors who sold
the false wares, and did eat of the false fruits, which were good and bad,
and supposed they were healed thereby, and meddled not with the holy,
good, effectual tree.
38. In the meanwhile they grew more blind, weak and impotent, and were
disabled to suppress the growing of the wild tree towards the north: For
they were too weak and impotent, and they saw well enough that the tree
was wild, and bad; but they wanted strength, and could not suppress the
growing of the tree.
39. Yet if they had not run after the false wares those factors sold, and had
not eaten of the false fruits, but rather eaten of the precious tree, then they
might have gotten strength to oppose the wild tree. But because they ran a
whoring after the wild nature in human conceits and opinions, in the lusts
of their hearts, in a hypocritical way, therefore the wild nature did
predominate over them, and the wild tree grew high and large over them,
and spoiled them with its wild rankness.
40. For the prince of wrath or fierceness in nature gave his power to the
tree, to spoil men that did eat of the wild fruits of the factors: Because they
forsook the Tree of Life, and sought after their own cleverness, as mother
Eve did in Paradise, therefore their own innate quality predominated in
them, and brought them into strong delusions, as St Paul saith. [2 Thess. ii. 11]
And the prince of wrath or fierceness raised wars and tempests from the
wild tree towards the north, against the people and nations that were not
born of the wild tree; and the tempest that came from the wild tree
overthrew them in their weakness and faintness.
41. And the merchant under the good tree dissembled with the nations of
the south and west, and towards the north, and commended his wares
hugely, and cunningly deceived the simple ones; and those that were witty,
he made them his factors, that they also might have their livelihood or
livings out of it, and he brought it so far that nobody saw or knew the holy
tree any more, and so he got all the land to himself, and then made procla-
mation, I am the stock of the good tree, and stand on the root of the good tree, and
am engrafted into the Tree of Life, buy my wares which I sell: and then you shall
be healed of your wild birth, and live for ever.
42. I am grown out of the root of the good tree, and the fruit of the holy tree
is in my power, and I sit on the throne of the divine power; I have power in
heaven and on earth, Come unto me, and buy for money the fruit of life.
43. Whereupon all nations flocked to him, and did buy and eat, even till
they fainted: All the kings of the south, the west, and towards the north,
did eat the fruits of the factor, and lived under a great impotence; for the
wild tree of the north grew more and more over them, and made waste of
them a long time. And there was a miserable time upon earth, such as
never was since the world stood; but men thought that time to be good, so
terribly had the merchant under the good tree blinded them.
44. But in the evening God in his mercy took pity on man's misery and
blindness, and stirred up the good tree again, even that glorious divine tree,
which did bear the fruit of life; then there grew a twig nigh unto the root,
out of that precious tree, and was green, and to it was given the sap and
spirit of the tree, and it spoke with the tongue of man, and shewed to every
one the precious tree, and its voice was heard in many countries.
45. Then men resorted thither to see and to hear what was the matter, and
there was shewn unto them the precious and vigorous Tree of Life, of
which men had eaten at the beginning, and were delivered of their wild
nature. And they were mightily rejoiced, and did eat of the Tree of Life
with great joy and refreshing, and so got new strength from the Tree of
Life, and sang a new song concerning the true real Tree of Life, and so were
delivered from their wild birth, and then hated the merchant and his
factors, as also their false wares.
46. But all those came that did hunger and thirst after the Tree of Life, and
those that sat in the dust, and they did eat of the holy tree, and were healed
of their impure birth and wrath, or fierceness of nature, in which they lived;
and so were engrafted into the Tree of Life. But only the factors of the
merchant came not, and his and their dissemblers, and those that made their
gains with false wares, and had gathered treasure together, for they were
drowned and quite dead in the gain of the merchant's whoredom, and
lived in the wild nature; and so their anguish and shame (which was
discovered) kept them back, because they went a whoring so long with the
merchant, and seduced the souls of men; notwithstanding they gloried that
they were engrafted into the Tree of Life, and lived in sanctity by a divine
power, and hawked about the fruit of life.
47. Now because their shame, deceit, covetousness, knavery and
wickedness were discovered, they waxed dumb, and stayed behind; they
were ashamed, and repented not of their abominations and idolatry, and so
went not with the hungry and thirsty to the Fountain of Eternal Life; and
therefore they grew faint in their thirst, and their torment riseth up from
eternity to eternity, and they are gnawed in their conscience.
48. Now the merchant, seeing that the deceit of his false wares was
discovered, grew very wroth, and despaired, and bent his bow against the
holy people, who would buy no more of his wares, and so destroyed many
of the holy people, and blasphemed the green twig that was grown up out of
the Tree of Life. But then the great prince MICHAEL, who standeth before God,
came and fought for the holy people, and overcame.
49. But the prince of darkness perceiving that his merchant had a fall, and
that his deceit was discovered, raised a tempest from the north out of the
wild tree against the holy people, and the merchant of the south made an
assault upon them: then the holy people grew hugely in their blossom, even
as it was in the beginning, when the holy and precious tree grew, and that
overcame the wrath or fierceness in nature and its prince; thus it was at
that time.
50. Now when the noble and holy tree was revealed to all nations, so that
they saw how it moved over them and spread its fragrancy over all people,
and that any one that pleased might eat of it, then the people grew weary
of eating its fruit, which grew on the tree, and longed to eat of the root of
the tree; and the cunning and wise people sought after the root, and
contended about the same: so the strife was great about the root of the tree,
insomuch that they forgot to eat of the fruit of the sweet tree, by reason of
the controversy about the root of the tree.
51. Now they minded neither the root nor the tree, but the prince of
darkness had another design, intending something else; when he saw that
they would eat no more of the good tree, but contended about the root, he
perceived that they were grown very weak and faint, and that the wild
nature predominated in them again.
52. Therefore he stirred them up to pride, so that every one supposed that
he had the root at hand, every one must look after and hear him and
reverence him: Whereby they built their palaces and great houses, and
served in secrecy their idol, Mammon; whereby the lay people were
troubled and caused to offend, and so lived in carnal pleasures, in the
desire of the wild nature, and served their belly in wantonness, though they
fell into misery, relying upon the fruit of the tree, which moved over them
all, that thereby they might be healed.
53. In the meanwhile they served the prince of darkness according to the
impulse of the wild nature, and the precious tree stood there only for a
May-game or mocking-stock, and many lived like wild beasts, and led a
wicked life, in pride, pomp, stateliness and lasciviousness, and the rich
consumed the labour and sweat of the poor, and oppressed him in
addition.
54. All evil actions were approved of for bribery: The laws issued forth out
of the evil quality in nature, and every one strove after riches and goods,
after pride, pomp and stateliness; there was no deliverer for the poor;
scolding, railing, cursing and swearing were not disapproved nor held
vicious, and so they defiled themselves in the wrathful or fierce quality,
even as a swine tumbleth in the dirt and mire.
55. Thus did the shepherds with the sheep: they retained no more than the
bare name of the noble tree; its fruit, virtue and life were only a cover to
their sins. Thus the world lived at that time, saving a small remnant or
number, which were generated in the midst among the thorns in great
tribulation and contempt, out of all nations upon the earth, from the east to
the west.
56. There was no difference, they all lived upon the impulse of the wild
nature, in impotence, even to a small number, which were delivered out of
all nations, as it was before the deluge, and before the growing of the noble
tree in nature; and thus it was also at that time.
57. But why men, in the end, did long so eagerly after the root of the tree, is
a mystery, and hitherto it was concealed from the wise and prudent;
neither will it rise up to the height, but in the deep, in great simplicity.
58. As indeed the noble tree with its kernel and heart hath always been
concealed from the worldly wise, though they supposed they stood, some
at the root, and some at the very top of the tree; yet this was no more than a
shining mist before their eyes.
59. But the noble tree, from the beginning till now, strove in nature to its
utmost, that it might be revealed to all people, [of all] tongues, and
languages, against which the devil in the wild nature raged, and fought
like a fierce lion.
60. But the noble tree bore the more and the sweeter fruit, and revealed
itself more and more against all the fury and madness of the devil, even to
the end: and then it was light. For there grew at the root of the noble tree a green
twig, which gat the sap and life of the root, to which was given the spirit of
the tree; so that it transfigured or made clearly manifest the noble tree in its
glorious virtue and power, and nature also, in which it grew.
61. Now when this was done, then both the gates of nature, the knowledge
of the two gualities of good and bad, were opened, and so the Heavenly
Jerusalem was manifested, and the kingdom of hell also, to all men upon
earth. And the light and voice was heard in the four winds, and the false
merchant in the south was quite revealed, and his own hated him, and
rooted him out from the whole earth.
62. This being done, the wild tree towards the north withered, and all people
beheld with wonder or great astonishment the holy tree, even in foreign
islands. And the prince in the darkness was revealed, and his mysteries
were discovered, and his shame, ignominy and perdition the men upon
earth did see and know, for it was light.
63. This lasted but a short time; for men forsook that light, and lived in
carnal pleasures, to their own perdition: For as the gate of light had opened
itself, so did the gate of darkness also; and from them both went forth all
manner of powers and arts that were therein.
64. For as men had lived from the beginning in the growth of the wild
nature, and hunted after earthly things only, so in the end things were not
mended, but rather grew worse.
65. In the middle of this time were raised many great stormy winds from
the west towards the east and north: But from the north there went forth a
great stream of water towards the holy tree, and spoiled many twigs in the
holy tree, and in the midst of the stream it was light, and so the wild tree
towards the north withered.
66. Then the prince in the darkness was enraged in the great motion of
nature. For the holy tree moved in nature, as one that would by and by be
elevated and kindled in the glorification of the holy divine Majesty, and cast
the wrath or fierceness from it, which had so long stood against it, and had
wrestled with it.
67. In like manner the tree of darkness, wrath, fierceness and perdition
moved furiously, as one that would be kindled by and by, and therein the
prince with his legions went forth to spoil the noble fruit of the good tree.
68. And it stood horribly in nature in the fierce quality, in that quality
wherein the prince of darkness dwelleth, to speak after the manner of men;
even as when men see terrible and cruel weather coming on, which maketh
a horrible appearance, with lightning and tempestuous winds, at which
men stand terrified.
69. On the other side, in the good quality in which the holy tree of life stood,
all was pleasant, sweet and delightful, like a heavenly joyfulness. These
two moved furiously the one against the other, till the whole nature was
kindled of both qualities in one moment.
70. The tree of life was kindled in its own quality by the fire of the Holy
Ghost, and its quality burnt in the fire of heavenly joyfulness, in an
unsearchable light and glory.
71. All voices of the heavenly joyfulness, which have been from eternity in
the good quality, qualified, mixed or harmonized in this fire; and the light
of the Holy Trinity shone into the tree of life, and replenished or filled the
whole quality in which it stood.
72. The tree of the fierce quality, which is the other part in nature, was
kindled also, and burnt in the fire of God's wrath in a hellish flame; and the
fierce source rose up into eternity, and the prince of darkness with his
legions abode in the fierce wrathful quality, as in his own kingdom.
73. In this fire were consumed the earth, the stars, and the elements, for all
were on fire at once, each in the fire of its own quality, and all became
separable. For the Ancient of Days moved himself in it, wherein every
power, and all the creatures, and whatsoever can be named, even the
powers of heaven, of the stars, and of the elements, became thin again, and
were fashioned according to that form which they were in from the
beginning of the creation.
74. Only the two qualities, good and bad, which have been in nature the one
in the other, were separated, and the bad one was given to the prince of
malice and wrath, or fierceness, for an eternal habitation; and that is called
Hell, or a Rejection, which in eternity no more apprehends or toucheth the
good quality, but is an oblivion of all good, and that to its eternity.
75. In the other quality stood the Tree of eternal Life, and its source and
offspring descended from the Holy Trinity, and the Holy Ghost shone into
the same. And all men came forth which descended from the loins of Adam,
who was the first man, each in his virtue, and in that quality in which each
did grow on earth.
76. Those that on earth had eaten of the good tree, which is called JESUS
CHRIST, in them flowed the mercy of God unto eternal joy; they had in them
the power of the good quality, they were received into the good and holy
quality, and they sang the song of their Bridegroom, each in his voice,
according to his own holiness.
77. But those that were born in the light of nature, and of the Holy Ghost,
and on earth never fully knew the Tree of Life, but were grown in its
power, which overshadowed all men upon earth, as very many nations,
heathen, and babes, which were also received into the same power wherein
they were grown, and wherewith their spirit was clothed, they sang the
song according to their power and measure in the noble Tree of eternal
Life; for every one was glorified according to his power, virtue, measure
and proportion.
78. The holy nature generated joyful, heavenly fruit, even as on earth it had
generated fruit in both the qualities, which were both good and bad, so
now it generated heavenly fulness of joy.
79. Those men who were now like angels, did each eat the fruit of his
quality, and they sang the song of God, and the song of the Tree of eternal
Life.
80. And that was in the Father as a holy play, a triumphing joy; for to that
end all things at the beginning were made out of the Father, and now they
abide so to all eternity.
81. But those who were grown on earth in the power of the tree of wrath,
that is, those whom the fierce quality had overcome, and who were
withered in the wickedness of their spirit, in their sins, all those came forth
also, each in his power or faculty; and they were received into the kingdom
of darkness, and each was invested in that power in which he was grown
up; and their king is called Lucifer, viz. one expelled or driven forth from
the light.
82. The hellish quality brought forth fruit also, as it had done upon earth;
only, the good was severed or parted from it, and therefore now it brought
forth fruit in its own quality. And these men (who were now like the
spirits), did each eat the fruit of his quality, and so did the devils also.
83. For as there is a difference in men upon earth in their qualities, and all
are not of one quality, condition or disposition, even so among the rejected
reprobate spirits; and so also in the heavenly pomp in angels and men; and
that lasteth unto its eternity. AMEN.
84. Courteous Reader, This is a short information concerning the two qualities
in nature from the beginning to the end, how there arose from thence two
kingdoms, a heavenly and a hellish, and how they stir in this time and strive
the one against the other, and what the issue of it will be in the time to come.









THE CONTENTS OF THIS BOOK
By Way of Introduction
TO this book I have given this name,
The ROOT or MOTHER of Philosophy, Astrology, and Theology.
And that you may know what it doth treat of, Observe,
I.
1. In the Philosophy it treateth of the divine power.
I. What God is.
II. How in the being of God, is created nature, the stars and the elements.
III. From whence every thing hath its original.
IV. How heaven and earth were created.
V. How angels, men, and devils were created.
VI. How heaven and hell, and whatever is creaturely, were created, and what the
Two Qualities are in nature.
All out of a true ground in the knowledge of the spirit, by the impulse and
motion of God.
II.
2. In the Astrology it treateth,
I. Of the powers of nature, of the stars and of the elements.
II. How all creatures proceeded from thence.
III. How the same do impel and rule all.
IV. And work in all, and how good and bad are wrought by them in men and
beasts.
V. Whence it cometh that good and bad are, and reign in this world.
VI. And how the kingdoms of heaven and of hell consist therein.
3. My purpose is not to describe the course, place and name of all stars, and
what is their annual conjunction, opposition, quadrate, or the like, and
what they yearly and hourly operate, which, by a long process of time, and
by diligent contemplation, observation, deep sense, calculation and
computation, hath been observed by wise, skilful and expert men, who
were rich and large in spirit.
4. Neither have I studied or learned the same, and I leave that to the
learned to discourse of; my intention is to write according to the spirit and
sense, and not according to speculation.
III.
5. In the Theology it treateth,
I. Of the kingdom of Christ, what constituteth the same.
II. How it is set in opposition to the kingdom of hell.
III. How in nature it fighteth and striveth against the kingdom of hell.
IV. How men, through faith and spirit, are able to overcome the kingdom of hell,
and triumph in divine power and obtain eternal blessedness, and all this as a
victory in the battle.
V. How man, through the operation or working in the hellish quality, casts himself
into perdition.
VI. And what the issue of both will be at last.
6. The supreme title is AURORA, that is, The Dawning of the Day in the East,
or Morning Redness in the rising of the SUN. It is a secret Mystery, concealed
from the wise and prudent of this world, of which they themselves shall
shortly be sensible: But to those who read this book in singleness of heart,
with a desire after the Holy Spirit, who place their hope in God only, it will
not be a hidden secret, but a manifest knowledge.
7. I will not explain this title, but commit it to the judgment of the impartial
Reader, who wrestleth in the good quality of this world.
8. Now if Mr Critic, who qualifieth or worketh with his wit in the fierce
quality, gets this book into his hand, he will oppose it, as there is always a
stirring and opposition between the kingdom of heaven and the kingdom
of hell.
I. First, he will say that I ascend too high into the Deity, which is not a meet
thing for me to do.
II. Then, secondly, he will say that I boast of the Holy Spirit, and that I had
more need to live accordingly, and make demonstration of it by wondrous
works or miracles.
III. Thirdly, he will say that I am not learned enough.
IV. Fourthly, he will say that I do it in a vainglorious way.
V. Fifthly, he will be much offended at the simplicity of the author; for in the
world it is usual [or customary] to be mindful only of high things, and to
be irritated by simplicity.
9. To these partial, worldly critics I set in opposition the patriarchs of the
first world, who were mean despised men, against whom the world and
the devil raged, as in the time of Henoch. When the holy fathers first
preached [or when they began to preach] powerfully of the name of the
Lord, they did not ascend with their bodies into heaven, and behold all
with their eyes: yet the Holy Ghost revealed himself in their spirits.
10. Afterwards, it is seen in the next world among the holy patriarchs and
prophets, who were all mean simple men, and some of them were herdsmen.
11. And when the MESSIAH, CHRIST, the Champion in the battle in
nature, assumed the humanity, though he was the King and Prince of men,
yet in this world he kept himself in a low estate and condition, and was a
stranger to the world. And his Apostles were poor despised fishermen.
12. Nay, Christ himself returneth thanks to [Matt. xi. 25.] his heavenly Father,
that he hath concealed these things from the worldly wise men, and revealed them
unto babes.
13. Besides, it is seen how they also were poor sinners, having the impulses
both of good and of bad in nature. And yet they reproved and preached
against the sins of the world, yea, against their own sins, which they did by
the impulse of the Holy Spirit, and not in vainglory.
14. Neither had they any ability from their own strength and power to
teach of God's Mysteries in that kind, but all was by the impulse of God.
15. So neither can I say anything of myself, nor boast or write of anything,
save this: that I am a simple man, and, besides, a poor sinner, and have need
to pray daily, Lord, forgive us our sins; and to say with the Apostle, O Lord,
thou hast redeemed us with thy blood.
16. Neither did I ascend into heaven, and behold all the works and
creatures of God; but the same heaven is revealed in my spirit, so that in the
spirit I know the works and creatures of God.
17. Besides, the will to that is not my natural will, but it is the impulse of the
spirit; and for it I have endured many an assault of the devil.
18. The spirit of man is descended not only from the stars and elements,
but there is hidden therein a spark of the light and power of God.
19. It is not an empty word which is set down [Gen. i. 27] in Genesis, God
created man in his own image, in the image of God created he him. For it hath this
sense and meaning, viz. that he is created out of the whole being of the Deity.
20. The body is from the elements: therefore it must have elemental food.
21. The soul hath its original, not only from the body, though it taketh its
rise in the body, and hath its first beginning in the body; yet in it it hath
also its source from without, by and from the air; and so the Holy Ghost
ruleth in it, in that manner as he replenisheth and filleth all things, and as
all things are in God; and so God himself is all.
22. Seeing then in the soul the Holy Spirit is creaturely, viz. the propriety or
portion of the soul, therefore it searcheth even into the Deity, and also into
nature; for it hath its source and descent from the being of the whole Deity.
23. When it is kindled or enlightened by the Holy Ghost, then it beholdeth
what God its Father doth, as a son beholdeth what his father doth at home
in his house.
24. It is a member or child in the house of the heavenly Father.
25. As the eye of man seeth even unto the stars, from whence it hath a finite
original and beginning, so also the soul seeth even into the divine being
wherein it liveth.
26. But the soul having its source also out of nature, and that in nature
there is good and bad, and that man hath cast himself, through sin, into the
fierceness or wrath of nature, so that the soul is daily and hourly defiled
with sins, therefore it knoweth but in part.
27. For the wrath or fierceness in nature reigneth now also in the soul. The
Holy Ghost doth not go into the wrath or fierceness, but reigneth in the
source of the soul, which is in the light of God, and fighteth against the
wrath or fierceness in the soul.
28. Therefore the soul cannot attain unto any perfect knowledge in this life,
till at the end, when light and darkness are separated, and wrath or
fierceness is, with the body, consumed in the earth, then the soul seeth
clearly and perfectly in God its Father.
29. But when the soul is kindled or enlightened by the Holy Ghost, then it
triumpheth in the body, like a huge fire, which maketh the heart and reins
tremble for joy.
30. There is not presently a great and deep knowledge in God its Father,
but its love towards God its Father triumpheth thus in the fire of the Holy
Spirit.
31. The knowledge of God is sown in the fire of the Holy Ghost, and at first
is as small as a grain of mustardseed, as Christ makes the [Matt xiii.]
comparison. Afterwards it groweth large like a tree, and spreadeth itself abroad in
God its Creator.
32. Just as a drop of water in the ocean cannot avail much; but if a great
river runneth into it, that maketh a great commotion.
33. Time past, present, and to come, as also depth and height, near and afar
off, are all one in God, one comprehensibility.
34. The holy soul of man seeth the same also, but in this world in part only.
It happeneth sometimes that it seeth nothing at all, for the devil doth assault
it furiously in the fierce wrathful source that is in the soul, and oftentimes
covereth the noble mustardseed; therefore man must always be at strife [or
in conflict].
35. In this manner, and in this knowledge of the spirit, I will write in this
book concerning God our Father, in whom are all things, and who himself
is all; and will handle how all is become separable and creaturely, and how
all is impelled and moveth in the whole tree of life.
36. Here you shall see, 1. The true ground of the Deity; 2. How all was one
being, essence or substance before the time of this world; 3. How the holy
angels were created, and out of what; 4. How the terrible fall happened, of
Lucifer, together with his legions; 5. How heaven, earth, stars and the
elements were made; 6. How metals, stones and the creatures in the earth
are generated: 7. How the birth of life is, and the corporeity of all things; 8.
What the true heaven is, in which God and his saints do dwell; 9. What the
wrath of God is, and the hellish fire; 10. And how all is become kindled and
inflamed. In brief, how, and what, the essence of all being is.
37. The first seven chapters treat very plainly and comprehensibly of the
being of God, and of angels, by similitudes, that the Reader may, from one
step to another, at last come to the deep sense and true ground.
38. In the eighth chapter beginneth the depth in the divine being, and so on,
the further the deeper.
39. Special points are often repeated, and described still more deeply, for
the Reader's sake, and by reason of my slow and dull apprehension.
40. That which you do not find sufficiently explained in this book, you will
find more clearly in the second and third books. [Of the Three Principles and
Of the Threefold Life of Man.]
41. For corruption is the cause why we know but in part, and have not
perfect knowledge at once.
42. Yet this book is THE WONDER OF THE WORLD, which the holy soul
will understand well enough. Thus I commit the Reader into the meek and
Holy love of God.


The Keys to the Illustration
Rev. i . 4 . 4. John to the Seven Churches in Asia, Grace be unto you, and Peace
from him which is, and which was, and which is to come,and from the seven
Spirits which are before his Throne.
Rev. 4. part of the 3. verse. & 5, to the 11. 3. And there was a Rainbow, round
about the Throne, in sight like unto an Emerald. 5. And out of the Throne
proceeded Lightenings and Thundrings,and Voyces: and there were seven Lamps
of Fire Burning before the Throne, which are the Seven Spirits of God. 6. And
before the Throne there was a Sea of Glass like unto Crystal: and in the midst of the
Throne and round about the Throne, were four Beasts full of Eyes before and
behind. 7. And theFirst Beast was like a Lyon, and the Second Beast like a Calf,
and the Third Beast had a Face as a Man,and the Fourth Beast was like a flying
Eagle. 8. And the Four Beasts had each of them six wings about him, and they
were full of Eyes within, and they rest not Day and Night, saying, Holy, Holy,
Holy, Lord God Almighty, which was, and is, and is to come. 9. And when those
Beasts give glory and honour and thanks to him that sate on the Throne, who
liveth for Ever and Ever, 10. The Four and twenty Elders fall down before him
that sate on the Throne, and worship him that liveth for Ever and Ever, and cast
their Crowns before the Throne, saying, 11. Thou art worthy,O Lord ,to receive
Glory and Honour and Power; for thou hast Created all things, and for thy
Pleasure they are and were Created.
Rev. 5. 6, 8, to the 10. 6. And I beheld, and Lo, in the Midst of the Throne and of
the Four Beasts, and in the midst of the Elders stood a Lamb as it had been slain,
having seven Horns, and seven Eyes, which are the seven Spirits of God sent
forth into all the Earth. 8. And when he had taken the Book,the four Beasts and
four and twenty Elders fell down before the Lamb, having Every one of them
Harps and Golden Vialls full of Odours, which are the Prayers of Saints. 9. And
they sung a New Song, saying, Thou art worthy to take the Book, and to Open
the Seals thereof: for thou wast slain, and hast redeemed us to God by thy
Blood,out of Every Kindred,and Tongue, and People, and Nation. 10. And hast
made us unto our God Kings and Priests, and we shall reign on the Earth.
Isaiah 9. 2. 2. The People that walked in Darkness, have seen a great Light: they
that dwell in the Land of the shadow of Death, upon them hath the Light
shined.
Matth. 4. 16. 16. The People which sate in Darkness saw great Light: and to
them which sate in the Region and shadow of Death, Light is sprung up.
Ato_oui =oev Ato_oucov
Revelatio Omnium Revelationum.
This A U R O R A,
or Redness of the Morning
Is the W O N D E R of the World. J. B.












AURORA
the
DAY-SPRING
Or Dawning of the Day in the East

THE FIRST CHAPTER
Of Searching out the Divine Being in Nature: Of both the Qualities, the Good and
the Evil.
1. THOUGH flesh and blood cannot conceive or apprehend the being of
God, but the spirit only when enlightened and kindled from God:
2. Yet if a man will speak of God, and say what God is, then,
I. A man must diligently consider the powers in nature.
II. Also the whole creation, heaven and earth.
III. The stars, the elements, and the creatures that are proceeded from them.
As also the holy angels, devils, and men; moreover, heaven and hell.
Of the Two Qualities in One.
3. In this consideration are found two qualities, a good one and an evil one,
which are in each other as one thing in this world, in all powers, in the stars
and the elements, as also in all the creatures; and no creature in the flesh, in
the natural life, can subsist, unless it hath the two qualities.
What a Quality is.
4. Now here a man must consider what the word quality meaneth or is. A
quality is the mobility, boiling, springing and driving of a thing.
Of Heat.
5. As for example, heat, which burneth, consumeth and driveth forth all
whatsoever that cometh into it which is not of the same property; and
again, it enlighteneth and warmeth all cold, wet and dark things; it
compacteth and hardeneth soft things.
Of Light and Fierceness.
6. Heat containeth likewise two other kinds in it, namely, (l) Light, and (2)
Fierceness; of which take notice in this manner. The light, or the heart of
the heat, is in itself a pleasant, joyful glance or lustre, a power of life, an
enlightening and glance of a thing which is afar off, which light is a piece
or source of the heavenly kingdom of joy.
7. For it maketh living and moving all things in this world. All flesh, trees,
leaves and grass grow in this world in the power of the light, and have
their life therein, viz. in the good.
8. Again, heat containeth also a fierceness or wrath, which burneth,
consumeth and spoileth; this wrath or fierceness springeth, driveth and
elevateth itself in the light, and maketh the light moveable.
9. Heat wrestleth and fighteth together in its twofold source as one thing: It
is also one thing, but it hath a double source: the light subsisteth in God
without heat, but it doth not subsist so in nature.
10. For all qualities in nature are one in another as one quality, in that
manner as God is all, and as all things descend and come forth from him:
For God is the heart or fountain of nature, from him cometh all.
11. Now the heat reigneth and predominateth in all powers in nature, and
warmeth all, and is one source or spring in all; for if it were not so the water
would be too cold, and the earth would be congealed, and there would be
no air.
12. The heat is predominant in all, in trees, herbs and grass, and maketh the
water moveable, so that through the springing of the waters, herbs and
grass grow out of the earth. Heat is therefore called a quality, because it
operateth, moveth and boileth (or welleth up) in all, and elevateth all.
13. But the light in the heat giveth power to all qualities, so that all grow
pleasant and joyful: Heat without light availeth not the other qualities, but
is a perdition to the good, an evil source or spring; for all is spoiled in the
fierceness or wrath of the heat. Thus the light in the heat is a quick spring
or living fountain, into which the Holy Ghost entereth, but the Holy Ghost
entereth not into the fierceness or wrath.
14. Yet the heat maketh the light moveable, so that it springeth and driveth
forth; as is seen in winter, when the light of the sun is likewise upon the
earth, but the hot rays of the sun cannot reach into the earth, and that is the
reason why no fruit groweth in winter.
Of the Qualification of the Cold Quality.
15. Cold is a quality also, as well as heat; it qualifieth or operateth in all
creatures whatsoever that come forth in nature, and in all whatsoever that
move therein, in men, beasts, fowls, fishes, worms, leaves and grass.
16. Heat is set in opposition unto it, and qualifieth therein, as if it were one
and the same thing; but cold opposeth the fierceness or rage of the heat,
and allayeth the heat.
17. Cold containeth also two sorts or species in it, which are to be observed,
viz. It mitigateth the heat, maketh all things pleasant, and is in all creatures a
quality of life; for no creature can subsist without cold; for it is a springing,
driving mobility in every thing.
18. The other kind or species is fierceness; for where this getteth power it
suppresseth all, and spoileth all, even as the heat doth; no life could subsist
in it if the heat did not hinder that. The fierceness of cold is a destruction to
every life, and the house of death, even as the hot fierceness also is.
Of the Qualification of the Air and the Water.
19. Air hath its original from heat and cold; for heat and cold work
powerfully and replenish all, whereby is caused a lively and stirring
motion; but when cold allayeth or mitigateth the heat, then both their
qualities are rarefied and made thin; and the bitter quality attracteth or
concreteth them together, so that they become dewy.
20. But the air hath its original and greatest motion from heat, and the water
hath its original and greatest motion from cold.
21. Now these two qualities wrestle continually the one with the other, the
heat consumeth the water, and the cold condenseth or crowdeth the air.
Now air is the cause and spirit of every life and motion in the world, be it in
flesh or in any of the vegetables; all whatever is hath its life from the air,
and nothing whatsoever that moveth and is in this world can subsist
without air.
22. Water also springeth in every living and moving creature in this world.
In the water consisteth the body of everything, as the spirit consisteth in
the air, be it in animals [or in flesh] or in vegetables.
23. These two [air and water] are caused by heat and cold, and qualify or
mix and operate together as one thing.
24. Now in these two qualities two other species or kinds are to be
observed, viz. a living operation and a dead operation. The air is a living
quality, if it be temperate or moderate in a thing, and the Holy Ghost
reigneth in the calmness or meekness of the air; and all the creatures rejoice
therein.
25. But there is a fierceness or wrath also in it, so that it killeth and
destroyeth by its terrible disturbance. But the qualification taketh its
original from the fierce disturbance or elevation, so that it moveth and
driveth in every creature, from whence life hath its originals and doth exist;
and therefore both of them must be in this life.
26. The water also hath a fierce deadly spring, for it killeth and consumeth;
and so all things that have a life and being must rot and perish in the water.
27. Thus heat and cold are the cause and original of water and air, in which
everything acteth and standeth; every life and mobility standeth therein. Of
this I shall write plainly, concerning the creation of the stars.

Of the Influences of the other Qualities in the Three Elements, Fire, Air, and
Water.
Of the Bitter Quality.
28. The bitter quality is the heart in every life; for as it attracteth together
the water in the air, and also dissipateth the same, so that it [the water]
becometh separable; so also in other creatures, and in the vegetables of the
earth. For leaves and grass have their green colour from the bitter quality.
29. Now if the bitter quality dwelleth meekly and gently in any creature,
then is it the heart or joy therein; for it dissipateth all other evil influences,
and is the beginning or cause of joy or of laughing.
30. For the bitter quality, when stirred, causeth the creature to tremble and
be joyful, and to be lifted up in its whole body; for the stirring of the bitter
quality is, as it were, a glimpse or ray of or from the heavenly kingdom of
joy, an exaltation of the spirit, a spirit and virtue in all plants of the earth, a
mother of life. A new translation of this par. has been substituted for
Sparrow's rendering.
31. The Holy Ghost springeth, moveth and driveth vehemently in this
quality, for this quality is a part of the heavenly joyfulness, as I shall
demonstrate afterwards.
32. But it hath also in it another species or kind, namely, the fierceness or
wrath, which is the very house of death, a corruption of all good, a
perdition and destruction of the life in the flesh.
33. For if it be too much elevated or too preponderant in any creature, and
be inflamed in the heat, then flesh and spirit separate, and the creature
loseth its life and must die; for then it moveth and kindleth the element
fire; and in the great heat and bitterness no flesh can subsist. But if it be
kindled in the element water, and springeth [becometh active] therein, it
causeth debility and sickness in the flesh, and finally death.
Of the Sweet Quality.
34. The sweet quality is set opposite to the bitter, and is a gracious, amiable,
blessed and pleasant quality, a refreshing of the life, an allaying of the
fierceness. It maketh all pleasant and friendly in every creature; it maketh
the vegetables of the earth fragrant and of good taste, affording fair,
yellow, white and ruddy colours.
35. It is a glimpse and source of meekness, a pleasant habitation of
heavenly joyfulness, a house or mansion of the Holy Ghost, a qualification
of love and mercy, a joy of the life.
36. But, on the other side, it hath also a fierce or wrathful source, a source
of death and corruption. For if it be kindled in the bitter quality in the
element water, then it breedeth diseases, and the blotchy plague or
pestilence, and corruption of the flesh.
37. But if it be kindled in the heat and bitterness, then it infecteth the
element air, whereby is engendered a sudden spreading plague and
sudden death.
Of the Sour Quality.
38. The sour quality is set opposite to the bitter and the sweet, and is a good
temper to all, a refreshing and cooling when the bitter and the sweet
qualities are too much elevated or too preponderant. It is a longing delight
in the taste, a pleasure of life, a stirring, boiling, flowing joy in everything;
a desire, longing and lust of joyfulness, a still joy or habitation of the spirit.
Thus it is a temperature to all living and moving creatures.
39. It containeth also a source of evil and corruption: For if it predominate
too much, or stirreth too much in anything, so that it be inflamed, then it
engendereth sadness and melancholy.
40. In the water it causeth a stink, putridness and rankness, a forgetfulness
of all good things, a melancholy or sadness of life, a house of death, a
beginning of sorrow and an end of joy
Of the Astringent or Saltish Quality.
41. The saltish quality is a good temperature [or temper] in the bitter, the
sweet and the sour, making every thing pleasant; it opposeth the rising of
the bitter quality, as also of the sweet and the sour, lest they should be
inflamed: it is a sharp quality, a delight in the taste, a source of life and joy.
42. It containeth also fierceness and corruption: Being inflamed in the fire it
engendereth a hard, tearing and stony nature, a fierce, wrathful source, a
destruction of life, whereby the stone or gravel is engendered in the flesh,
causing great pain and torment to the flesh.
43. But if it be inflamed in the water, then it engendereth in the flesh, scabs,
sores, pox, leprosy, and is a mourning house of death, a misery and a
forgetting of all good things.


THE SECOND CHAPTER
An Introduction, shewing how men may come to apprehend The Divine, and the
Natural, Being. And further of the two Qualities.
1. ALL whatsoever that hath been mentioned above is called quality,
because it qualifieth, operateth or frameth all in the deep above the earth,
also upon the earth and in the earth, in one another, as ONE thing, and yet
hath several distinct virtues and operations, and but one mother, from
whence descend and spring all things.
2. All the creatures are made and descended from these qualities, and live
therein as in their mother; and the earth and stones descend or proceed
from thence also; and all that groweth out of the earth liveth and springeth
forth out of the virtue of these qualities; no rational man can deny it.
3. Now this twofold source, good and evil, in everything, is caused by the
stars; for as the creatures in the earth are, in their qualities, so also are the
stars.
4. For from its twofold source, everything hath its great mobility, running,
springing, driving and growing; For meekness in nature is a still rest, but
the fierceness in every power maketh all things moveable, running and
generative.
5. For the driving qualities cause a lust in all creatures unto evil and good,
so that all [things] are desirous one of another, to copulate and increase,
decrease, grow fair, perish, love and hate. 6. In every creature in this world
there is a good and evil will and source; in men, beasts, fowls, fishes, worms,
and in all that is upon the earth; in gold, silver, copper, tin, iron, steel;
wood, herbs, leaves and grass; as also in the earth, in stones, in the water,
and in all whatsoever that can be thought of.
7. There is nothing in nature wherein there is not good and evil; everything
moveth and liveth in this double impulse, working or operation, be it what
it will.
8. But the holy angels, and the fierce wrathful devils, are here to be
excepted; for these are severed apart: Each of these liveth, qualifieth and
ruleth in his own peculiar quality.
9. The holy angels live and qualify in the light, in the good quality wherein
the Holy Ghost reigneth. The devils live and reign in the fierce wrathful
quality, in the quality of fierceness and wrath, destruction or perdition.
10. Yet both of these, the good and the evil angels, were made out of the
qualities of nature from whence all things existed, only they differ in their
qualifying, or in their condition.
11. The holy angels live in the power of meekness, of the light and
joyfulness: The devils live in the power of the rising or elevating quality of
fierceness, terror and darkness, and cannot comprehend the light, into
which condition they precipitated and cast themselves through their pride
and elevation of themselves; as I shall shew afterwards, when I shall write
of the creation.
12. If thou wilt not believe that in this world all descendeth or cometh from
the stars, I will demonstrate it to thee, if thou art not a blockhead, but hast
some little reason and understanding left; therefore take notice of that
which followeth.
13. First behold the sun; it is the heart or king of all stars, and giveth light to
all stars from the east to the west; it enlighteneth and warmeth all, all liveth
and groweth by its power; besides, the joy of all creatures consisteth in its
virtue.
14. If that should be taken away or become extinct, then all would be dark
and cold; neither would there grow any fruit, and neither man nor beast
could propagate and increase, because their heat would be extinguished and
their seed would be cold and torpid.

Of the Quality of the Sun.
15. If thou wilt be a philosopher and naturalist, and search into God's being
in nature, and discern how all is come to pass, then pray to God for the
Holy Spirit, to enlighten thee with it.
16. For in thy flesh and blood thou art not able to apprehend it, and though
thou dost read it, yet it is but as a fume or mist before thine eyes.
17. In the Holy Ghost alone, who is in God, and also in the whole nature,
out of which all things were made, in him alone canst thou search into the
whole body or corporeity of God, which is nature; as also into the Holy
Trinity itself.
18. For the Holy Ghost goeth forth from the Holy Trinity, and reigneth and
ruleth in the whole body or corpus of God; that is, in the whole nature. 19.
Even as the spirit of man ruleth and reigneth in the whole body, in all the
veins, and replenisheth the whole man; even so the Holy Ghost replenisheth
the whole nature, and is the heart of nature, and reigneth in the good
qualities of everything.
20. Now, if thou hast that spirit in thee, so that it enlighteneth, filleth and
replenisheth thy spirit, then thou wilt understand what followeth in this
writing.
21. But if not, then it will be with thee as it was with the wise Heathen, who
gazed and stared on the creation, and would search and sift it out by their
own reason; and though with their fictions and conceits they came before
God's countenance or face, yet they were not able to see it, but were stark
blind in the knowledge of God.
22. As the Children of Israel in the desert could not behold the countenance
of Moses, and therefore, when he drew near to the people, he must put a
veil before his face.
23. The cause of this was, that they neither understood nor knew the true
God and his will, who, notwithstanding, walked among them; and therefore
that veil was a sign and type of their blindness and misunderstanding.
24. As little as a piece of work can apprehend him that made it, so little also
can man apprehend and know God his Creator, unless the Holy Ghost
enlighten him; which happeneth only to those that rely not upon
themselves, but set their hope, will and desires upon God alone, and move
in the Holy Ghost, and these are one spirit with God.
25. Now if we consider rightly of the sun and stars, with their corpus or
body, operations and qualities, then the very divine being may be found
therein, and we may find that the virtues of the stars are nature itself.
26. If the whole wheel, circumference or sphere of the stars be well
considered, then it is soon found that the same is the mother of all things,
or the nature out of which all things are come, and wherein all things stand
and live, and whereby everything moveth; all things are made of these
powers, and therein they all abide eternally.
27. Though indeed they shall be changed at the end of this time, when good
and evil shall be separated. So in like manner angels and men, in the
[particular] virtue of nature, out of which they had gotten their first
beginning, shall subsist in God eternally.
28. But here thou must elevate thy mind in the spirit, and consider how the
whole nature, with all the powers which are in nature, also the wideness,
depth and height, also heaven and earth, and all whatsoever is therein, and
all that is above the heavens, is together the body or corporeity of God; and
the powers of the stars are the fountain veins in the natural body of God in
this world.
29. Thou must not conceive that in the body of the stars is the triumphing
Holy Trinity, God the Father, Son, and Holy Ghost, in which there is no
evil, for it is the light-holy, eternal fountain of joy, which is indivisible and
unchangeable, which no creature can sufficiently apprehend or express;
which dwelleth and is above the body of the stars in itself, whose depth no
creature is able to measure or fathom.
30. But we must not so conceive as if God were not at all in the corpus or
body of the stars, and in this world: For when we say, ALL, or from eternity
to eternity, or All in All, then we understand the entire GOD.
31. For a similitude or example take man, who is made after the image or
similitude of God, as it is written [Gen. i. 27].
32. The interior or hollowness in the body of man is, and signifieth, the deep
between the stars and the earth.
33. The whole body with all its parts signifieth heaven and earth.
34. The flesh signifieth the earth, and is also from earth.
35. The blood signifieth the water, and is from the water.
36. The breath signifieth the air, and is also air.
37. The windpipe and arteries wherein the air qualifieth or operateth, signify
the deep between the stars and the earth, wherein fire, air and water
qualify in an elementary manner, and so the warmth, the air, and water,
qualify also in the windpipe and arteries, as they do in the deep above the
earth.
38. The veins signify the powerful flowings out from the stars, and are also
the powerful outgoings of the stars; for the stars with their powers reign in
the veins, and drive forth the form, shape and condition in men.
39. The entrails or guts signify the operation of the stars, or their consuming
of all that which is proceeded from their power, for whatsoever they
themselves have made that they consume again, and remain still in their
virtue and power; and so the guts also are the consuming of all that which
man thrusteth and stuffeth into his guts, even all whatsoever groweth from
the power of the stars.
40. The heart in man signifieth the heat or the element of fire, and it is also
the heat; for the heat in the whole body hath its original in the heart.
41. The windpipe and arteries signify the element of air, and the air ruleth
also therein.
42. The liver signifieth the element of water, and it is also the water; for
from the liver cometh the blood in the whole body into all the members.
The liver is the mother of the blood.
43. The lungs signify the earth, and are also of the same quality.
44. The feet signify near and afar off; for near and afar off are all one in God:
And so man by means of his feet can come and go near and far off; let him
be where he will, he is in nature neither near nor afar off; for in God these
are one thing.
45. The hands signify God's omnipotence; for as God in nature can change all
things, and make of them what he pleaseth, so man also can with his hands
change all things which grow in or proceed from nature, and can make with
his hands out of them what he pleaseth: He ruleth with his hands the work
and being of the whole nature, and so they very well signify the
omnipotence of God.
Now observe here further,
46. The whole body to the neck signifieth and is the round circle or sphere of
the stars, as also the deep within or between the stars, wherein the planets
and elements reign.
47. The flesh signifieth the earth, which is congealed, and hath no motion;
and so the flesh in itself hath no reason, comprehensibility or mobility, but
is moved only by the power of the stars, which reign in the flesh and veins.
48. No more could the earth bring forth any fruit, nor could there grow any
metals, as gold, silver, copper, iron or stones, if the stars did not work in
them; nor could there grow any grass without the operation of the stars.
49. The head signifieth heaven; the same is grown on the body, by the veins,
passages and going forth of powers; and so all the powers come again from
the head and brain into the body, into the fountainveins or arteries of the
flesh.
50. Now heaven is a pleasant palace of joy, wherein all the powers are, as
they are in the whole nature in the stars and elements, but not so hard
working and springing. For every power of heaven hath but one species, kind
or form of power, springing very bright and meek, not promiscuously evil
and good one in another, as in the stars and elements in the whole nature,
but very pure.
51. It is made out of the midst of the waters, but not qualifying in such a
manner as the water in the elements, for fierceness or wrath is not therein.
However, heaven belongeth to nature, because the stars and elements have
their original and power from the heaven.
52. For heaven is the heart of the water. Likewise, in all creatures, and in all
that is in this world the water is the heart thereof, and nothing can subsist
without water, be it in the flesh or out of the flesh, in the vegetables of the
earth or in metals and stones, in everything the water is the kernel or the
heart.
53. So heaven is the heart in nature, wherein all the powers are, as in the
stars and elements, and it is a soft, supple and meek matter of all powers,
as the brain in man's head is.
54. Now heaven kindleth with its power the stars and elements, so that
they move and work: And so the head of man is also like heaven.
55. For as in heaven all powers are meek and full of joy, and as heaven hath
a closure or firmament above the stars, and yet all powers go forth from
heaven into the stars, so the brain also hath a closure or firmament between
it and the body, and yet all the powers go forth from the brain into the
body, and into the whole man.
56. The head containeth the five senses, viz. seeing, hearing, smelling, tasting
and feeling, wherein the stars and elements qualify, and therein existeth
the sidereal or heavenly, starry or astral and natural spirit in men and
beasts; in this flow forth good and evil, for it is the house of the stars.
57. Such power the stars borrow from heaven, that they can make in the
flesh a living and moving spirit in man and beast. The moving of the
heaven maketh the stars moveable, and so the head also maketh the body
moveable.
58. Now open here the eyes of thy spirit, and behold God thy Creator.
Question.
Here now the question is, From whence hath heaven, or whence borroweth
it, this power, that it causeth such mobility in nature?
Answer.
59. Here you must lift up your eyes beyond nature, into the light-holy
triumphing divine power, into the unchangeable Holy Trinity, which is a
triumphing, springing, moveable being, and all powers are therein, as in
nature.
60. For this is the eternal mother of nature, of which heaven, earth, stars,
elements, angels, devils, men, beasts, and all have their being; and therein
ALL standeth.
61. When we nominate heaven and earth, stars and elements, and all that is
therein, and all whatsoever is above the heaven, then thereby is nominated
the total God, who hath made himself creaturely in these abovementioned
beings, in his power which goeth forth from him.
62. But GOD in his TRINITY is unchangeable, and whatever there is in
heaven and upon earth and above the earth, hath its spring, source and
original from the power which proceedeth from God.
63. Yet you must not therefore conceive that in God there is good and evil,
for God himself is the good, and hath the name from good, which is the
triumphing eternal joy: Only all the powers which you can search out in
nature, and which are in all things, proceed from him.
Question.
64. Now perhaps you may say, Is there not good and evil in nature? And
seeing everything cometh from God, must not then the evil also come from God?
Answer.
65. Behold, there is a gall in man's body, which is poison, and man cannot
live without this gall; for the gall maketh the astral spirits moveable, joyous,
triumphing or laughing, for it is the source of joy.
66. But if it be inflamed or kindled in one of the elements, then it spoileth the
whole man, for the wrath in the astral spirits cometh from the gall.
67. That is, when the gall overfloweth and runneth to the heart, then it
kindleth the element of fire, and the fire kindleth the astral spirits which
reign in the blood in the veins and in the element of water; and then the
whole body trembleth by reason of the wrath and the poison of the gall.
68. Such a source hath joy, and from the same substance also as the wrath.
That is, when the gall in the loving or sweet quality is inflamed, in that
which man is in love withal, then the whole body trembleth for the joy; in
which many times the astral spirits are affected also, when the gall is
overflown, and is kindled in the sweet quality.
69. But it hath no such substance in God, for he hath not flesh and blood, but he is
a Spirit, [John iv. 24.] in whom all powers are; as we pray in the Lord's prayer,
Thine is the power. [Matt vi. 13.]
70. As it is written of him, He is Wonderful, [Isaiah ix. 6.] Counsel, Power,
Champion, Eternal Father, Prince of Peace.
71. The bitter quality is in God also, but not in that manner as the gall is in
man, but it is an everlasting power, in an elevating, triumphing spring or
source of joy.
72. And though it is written in Moses, I am [Exod. XX. 5.] an angry, zealous
God [Deut iv. 24], yet the meaning of it is not that God is angry in himself,
and that there ariseth a fire of anger in the Holy Trinity.
73. No; that cannot be, for it is written, against those that hate me in that
same creature, the fire of anger riseth up.
74. If God should be angry in himself, then the whole nature would be on
fire, which will come once to pass on the last day, in nature, but not in God, in
God the triumphing joy will burn; it was never otherwise from eternity, nor
will it ever be otherwise.
75. The elevating, springing, triumphing joy in God maketh heaven
triumphing and moveable, and heaven maketh the stars and elements
moveable, and the stars and elements make the creatures moveable.
76. Out of the powers of God are the heavens proceeded; out of the heaven
are the stars; out of the stars are the elements; out of the elements are the
earth and the creatures come to be.
77. Thus all had its beginning, even to the angels and devils, which, before
the creation of heaven, stars and the earth, were produced from the same
power from which the heaven, the stars and the earth were produced.
78. This is a short entrance or introduction, shewing how one must
consider the divine and the natural being. Henceforth I will describe the
true ground and depth concerning what God is, and how all things are
framed in God's being.
79. This indeed hath been partly concealed from the beginning of the world
to this time, and man with his reason could not comprehend it.
80. But seeing God is pleased to reveal himself in simplicity in this last
time, I shall give way to his impulse and will; I am but a very little spark of
light. AMEN.

THE THIRD CHAPTER
Of the most blessed Triumphing, Holy, Holy, Holy Trinity, GOD the Father, Son,
and Holy Ghost, ONE only God.
1. COURTEOUS Reader, here I would have you faithfully admonished to let
go your opinion and conceit, and not yield to the spell of the Heathenish
wisdom, nor be offended at the simplicity of the author: for this work
comes not from his reason, but from the impulse of the spirit.
2. Only be thou careful to get into thy spirit the Holy Ghost, who issueth
forth from God, and he will lead thee into all truth, and reveal himself unto
thee.
3. Then thou wilt see well enough in his light and power; even into the holy
Trinity, and understand those things which are written hereafter following.
Of GOD the FATHER.
4. When our Saviour JESUS CHRIST taught his disciples to pray, he said;
[Matt. vi. 9.] When ye pray, say thus: Our Father, which art in heaven.
5. The meaning is not as if heaven could comprehend, encompass or
contain God the Father; for heaven itself is made by the divine power: for
Christ saith, My Father is greater than all.
6. And God saith in the Prophet, Heaven is my throne, and the earth is my
footstool. What house would you build for me? I compass the heaven with a span,
and the earth with three fingers. Also, I will dwell in Jacob, and Israel shall be my
tabernacle.
7. But in that Christ calls his Father a heavenly Father, his meaning is that
his Father's lustre and power appear and shine very bright and pure in
heaven; and that above the circle or enclosure which we behold with our
eyes, and which we call heaven, doth appear the totally triumphing Holy
Trinity, The Father, Son, and Holy Ghost.
8. Thereby Christ also distinguisheth his heavenly Father from the father of
nature, which is indeed the stars and the elements; these are our natural
father, out of which we are made, and by whose impulse we live here in
this world, and from whence we have our food and nourishment.
9. Therefore God is our heavenly Father, in that our soul continually longeth
after him, and is desirous of him, yea it thirsteth and hungereth continually
after him.
10. The body hungereth and thirsteth after the father of nature, viz. the stars
and the elements, and that father feedeth and nourisheth the body.
11. But the soul thirsteth after the heavenly holy Father, and he giveth meat
and drink to it, feeding it with his holy Spirit, and the spring, source or
fountain of joy.
12. Yet we have not two fathers, but one only: For heaven is made by his
power, and the stars are made out of his wisdom which is in him, and
which proceedeth forth from him.
Of the Substance and Property of the Father.
13. When we consider the whole nature and its property, then we see the
Father.
14. When we behold heaven and the stars, then we behold his eternal power
and wisdom: So many stars stand in the whole heaven that they are
innumerable and incomprehensible to reason, and some of them are not
visible, so manifold and [so] various is the power and wisdom of God the
Father.
15. But every star in heaven differeth in its power and quality, which also
maketh so many distinctions in and among the creatures upon the earth,
and in the whole creation.
16. All the powers which are in nature proceed from God the Father; all
light, heat, cold, air, water; and all the powers of the earth, bitter, sour,
sweet, astringent, hard and soft, and more than can be reckoned; all have
their beginning from the Father.
17. Therefore if a man would liken the Father to anything, he should liken
him to the round globe of heaven.
18. Thou must not conceive here that every power which is in the Father
standeth in a peculiar severed or divided part and place in the Father, as the
stars do in heaven.
19. No, the spirit sheweth that all the powers in the Father are one in
another as one power.
20. A resemblance, image or figure whereof we have in the Prophet Ezekiel,
[Chap. 1] who seeth the Lord in the spirit and resemblance like a wheel,
having four other wheels one in another, the four being like one another; and
when they moved they went straight forward, which way soever the wind
did sit or blow, and that way they all went forward, having no cause of
returning.
21. Thus it is with God the Father; for all the powers are in the Father, one
in another, as one power; and all powers consist in the Father, in an
unsearchable light and clarity or brightness and glory.
22. Yet thou must not think that God, who is in heaven and above heaven,
doth there stand and hover, like a power and quality which hath in it
neither reason nor knowledge.
23. As the sun which turneth round in its circle, and poureth forth from
itself heat and light, whether it be for benefit or hurt to the earth and
creatures, which indeed would be for hurt if the other planets and stars did
not hinder.
24. No, the Father is not so, but he is an all-mighty, all-wise, all-knowing,
all-seeing, all-hearing, all-smelling, all-feeling, all-tasting God, who in
himself is meek, friendly, gracious, merciful and full of joy, yea joy itself.
25. And he is thus from eternity to eternity unchangeable: He never
changed himself in his being, neither will he change himself in all eternity.
26. He is proceeded or born of nothing, but he himself is all, in eternity; and
all whatsoever is, is come from his power, which from eternity goeth forth
from him.
27. His immensity, height and depth, no creature, no nor any angel in
heaven, can search into, but the angels live in the power of the Father, very
meekly and full of joy, and they always sing in the power of the Father.
Of GOD the SON.
28. If a man will see God the Son, he must once more look upon natural
things, otherwise I cannot write of the Son: The spirit indeed beholdeth
him, but that can neither be spoken nor written; for the divine being
consisteth in power, which can neither be written nor spoken.
29. Therefore, if we intend to speak of God, we must use similitudes. For we
live in this world as men who know but in part, and are made of that which
is but in part. Therefore I cite the Reader into the life to come, where and
when I shall speak more properly and more clearly of this high article.
30. In the meanwhile the loving Reader is to attend to the sense and
meaning of the spirit, and then, if he hath but any hunger in him, he will not
fail to get a little refreshing. Now observe, 31. The Turks and Heathen say,
God hath no Son: Set wide open your eyes here; and do not make yourselves
stark blind, and you will see the Son.
32. The Father is all, and all power subsisteth in the Father: He is the
beginning and the end of all things; and besides and beyond him is
nothing; and whatever is, is from the Father.
33. For before the beginning of the creation of the creatures there was
nothing but GOD only; and where there is nothing, out of that, nothing will
be. All things must have a cause or root, or else nothing will be.
34. Yet you are not to think that the Son is another God than the Father.
Neither should you think that the Son is without or apart from the Father,
and that he is a severed part or divided piece, as when two men stand the
one by the other, where one comprehendeth not the other.
35. No, the Father and the Son are not of such a substance, or such a kind of
thing; for the Father is not an image, to be likened to anything; the Father is
the fountain of all powers, and all the powers are one in another as one
power, and therefore he is said to be ONE only GOD.
36. Otherwise, if his powers were divided, then he were not allmighty, but
now he is the self-subsisting, allmighty and allpowerful God.
37. And the Son is the Heart in the Father; all the powers which are in the
Father are the propriety of the Father; and the Son is the Heart, or the kernel
or pith in all the powers in the whole Father, and he is the cause of the
springing joy in all powers in the whole Father.
38. From the Son, who is the Father's Heart in all his powers, the eternal joy
ariseth and springeth in all the powers of the Father; such a joy as no eye
hath seen, nor ear heard, neither hath ever entered into the heart of any man, as [1
Cor. ii.9.] St Paul saith.
39. But if a man here on earth is enlightened with the Holy Ghost from the
fountain of JESUS CHRIST, so that the spirits of nature, which signify the
Father, are kindled in him, then there ariseth such a joy in his heart, and it
goeth forth into all his veins, so that the whole body trembleth, and the
soulish, animal spirit triumpheth, as if it were in the holy Trinity, which is
understood only by those who have been guests in that place.
40. This is but a type [see ch. 4. v.15] or glimpse of the Son of God in man,
whereby faith is strengthened and preserved: For the joy cannot be so great
in an earthen vessel as in a heavenly, wherein the perfect power of God is,
fully.
Now here I must write a Similitude.
41. I will shew thee a similitude in nature, signifying how the holy being in
the holy Trinity is.
42. Consider heaven, which is a round globe, having neither beginning nor
end, for its beginning and end are everywhere, which way soever you look
upon it: So is God, who is in and above the heaven, he hath neither
beginning nor end.
43. Now consider further the circle or sphere of the stars, they denote the
various powers and wisdom of the Father, and they also are made by the
power and wisdom of the Father.
44. Now the heaven, the stars, and the whole deep between the stars,
together with the earth, signify the Father.
45. And the seven planets signify the seven spirits of God, or the princes of
the angels, among which also lord LUCIFER was one before his fall; all
[these] were made out of the Father in the beginning of the creation of
angels, before the time of this world.
46. Now observe: The sun stirreth in the midst, in the deep between the stars,
in a round circle, and is the heart of the stars, and giveth light and power to
all the stars, so tempering the power of the stars that all becometh pleasant
and joyful.
47. It enlighteneth also the heaven, the stars, and the deep above the earth,
working in all things that are in this world, and is the king and the heart of
all things of this world, and so rightly signifieth the Son of God.
48. For as the sun standeth in the midst, between the stars and the earth,
enlightening all powers, and is the light and heart of all the powers, and is
all the joy in this world, besides, all beauty and pleasantness standeth in
the light and power of the sun.
49. Even so the Son of God in the Father is the Heart of the Father, and
shineth in all the powers of the Father; his power is the moving springing
joy in all the powers of the Father, and shineth in the whole Father, as the
sun doth in the whole world.
50. If the earth should be taken away, which signifieth the house of misery,
of trouble, or of hell, then the whole deep would be light in one place as
well as in another: as indeed, from the lustre of the Son of God, the whole
deep in the Father is as light in one place as in another.
51. As the sun is a self-subsisting creature, power and light, which shineth
not forth from or out of all creatures, but in and into all creatures, and all
creatures rejoice in its power.

52. So the Son in the Father is a self-subsisting Person, and enlighteneth all
the powers in the Father, and is the Father's joy or Heart in his centre, or in
the midst of him.
Observe here the great Mystery of God.
53. Further, the sun is made or generated from all the stars, and is a light
taken from the whole nature, and shineth again into the whole nature of
this world; it is united with the other stars, as if itself together with all the
stars were but one star.
54. So the Son of God is continually generated from all the powers of his
Father from eternity, and is not made, but is the heart and lustre shining
forth from the powers of his heavenly Father; a self-subsisting Person, the
centre or body of the lustre in the deep.
55. For the Father's power generateth the Son continually from eternity to
eternity; but if the Father should cease to generate, then the Son would be no
more: Also, if the Son should shine no more in the Father, then the Father
would be a dark valley: And then the Father's power would not rise from
eternity to eternity, and so the divine being would not subsist.
56. Thus the Father is the self-subsisting being of all powers, and the Son is
the Heart in the Father, which is generated continually out of all the
powers of the Father, who again enlighteneth the powers of the Father.
57. Do not conceive that the Son in the Father is so mixed that his Person
can neither be seen nor known: No; for if it were so then it were but one
Person.
58. For as the sun shineth not from or out of the other stars, though it had its
original from the other stars, so also the Son shineth not from or out of the
powers of the Father, as to his body or corporeity.
59. Though he is generated continually out of the powers of the Father; yet
he shineth back again into the powers of the Father, for he is another Person
than the Father, but not another God.
60. He is eternally in the Father, and the Father generateth him continually
from eternity to eternity, and the Father and the Son are ONE God, of an
equal being in power and omnipotence.
61. The Son seeth, tasteth, heareth, feeleth, smelleth and comprehendeth all,
as the Father doth; in his power all liveth and is, whatsoever is good, as in
the Father; but that which is bad or evil is not in him.

Of GOD the HOLY GHOST.
62. God the Holy Ghost is the third Person in the triumphing holy Deity, and
proceedeth from the Father and the Son, and is the holy moving spring or
fountain of joy in the whole Father.
63. He is a pleasant, meek, quiet wind, or whispering breath, or still voice,
out of all the powers of the Father and of the Son; as on mount Horeb with
the prophet Elijah, and on Whitsunday or the Day of Pentecost with the
Apostles, may be perceived.
64. Therefore if we would describe his Person, substance and property
from the true ground, it must be represented in a similitude. For the spirit
cannot be written down, being no creature, but the moving, flowing,
boiling power of God.
65. Consider the sun and stars again: The stars being many and several,
inexpressible and innumerable, signify the Father: out of the stars the sun is
come to be; for God hath made it out of them, and it signifieth the Son of
God.
66. From the sun and stars proceed the four elements, fire, air, water and
earth, as hereafter I shall demonstrate plainly, when I shall write of the
creation.
Now observe:
67. The three elements, fire, air and water, have a threefold moving or
qualification, but proceed from one body; and consider, the fire or heat
swells and flies aloft from the sun and stars; and from the heat the air
swells [or expands itself] and flies aloft; and from the air comes the water.
68. And in this motion or qualification consisteth the life and spirit of all
creatures, and whatever can be named in this world; and that signifieth the
Holy Ghost.
69. And as the three elements, fire, air and water, proceed from the sun and
stars, and are one body in one another, and cause the living motion, and the
spirit of all the creatures of this world.
70. So the Holy Ghost proceedeth from the Father and the Son, and causeth
the living motion in all the powers of the Father.
71. And as the three elements move in the deep, as a self-subsisting spirit,
and cause heat, cold and clouds, and flow forth from the power of all the
stars; and as all the powers of the sun and stars are in the three elements, as
if they themselves were the sun and stars, from whence is the life and spirit
of all creatures, and doth consist therein; just so the Holy Ghost proceedeth
from the Father and the Son, and moveth in the whole Father, and is the
spirit and life of all the powers of the whole Father. Observe here the deep
Mystery.
72. All the stars which men see, and those which they do not see, they all
signify the power of God the Father; and out of these stars is generated the
sun, which is the heart of all the stars.
73. Also there goeth forth into the deep from all the stars the power which is
in every star: And the power, heat and shining of the sun goeth likewise
into the deep.
74. In the deep the power of all stars, together with the heat and lustre of
the sun, are all but one thing, a moving, boiling, hovering, like a spirit or
matter; only it hath not reason, for it is not the Holy Spirit. And thus also
the fourth element must adhere or belong to a natural spirit, or it is not
capable of reason.
[75. " Thus God the Father goeth forth in his deep out of all his powers, and
generateth the splendour, the Heart, or the Son of God in his centre."]
76. Which may be likened to the round globe of the sun, which shineth
upwards, downwards, and on every side; and so the splendour, together
with all the powers, goeth forth from the Son of God in the whole Father.
77. Now in the whole deep of the Father, externally, without the Son, there
is nothing but the manifold and immeasurable or unsearchable power of the
Father.
78. And the unsearchable power and light of the Son is, in the deep of the
Father, a living, all-powerful, all-knowing, all-hearing, all-seeing, all-
smelling, all-tasting, all-feeling spirit, wherein is all power, splendour and
wisdom, as in the Father and the Son.
79. And as in the four elements there is the power and splendour of the sun
and all the stars, so it is in the whole deep of the Father, and that is, and is
rightly called, the Holy Ghost, which is the third self-subsisting Person in
the Deity.
Of the Holy TRINITY.
80. Now when we speak or write of the three Persons in the Deity, you must
not conceive that therefore there are three Gods, each reigning and ruling by
himself, like temporal kings on the earth.
81. No: such a substance and being is not in God; for the divine being
consisteth in power, and not in body or flesh.
82. The Father is the whole divine power, whence all creatures have
proceeded, and hath been always, from eternity: He hath neither beginning
nor end.
83. The Son is in the Father, being the Father's Heart or light, and the Father
generateth the Son continually, from eternity to eternity; and the Son's
power and splendour shine back again in the whole Father, as the sun doth
in the whole world.
84. The Son is also another Person than the Father, but not externally,
without or severed from the Father, nor is he any other God than the Father
is; his power, splendour, and omnipotence, are no less than the whole
Father.
85. The Holy Ghost proceedeth from the Father and the Son, and is the third
self-subsisting Person in the Deity. As the elements in this world go forth
from the sun and the stars, and are the moving spirit which is in everything
in this world.
86. So the Holy Ghost is the moving spirit in the whole Father, and
proceedeth or goeth forth from eternity to eternity continually from the
Father and the Son, and replenisheth the whole Father; he is nothing less or
greater than the Father and the Son; his moving power is in the whole Father.
87. All things in this world are according to the similitude of this Ternary. Ye
blind Jews, Turks and Heathen, open wide the eyes of your mind: in your
body, and in every natural thing, in men, beasts, fowls and worms, also in
wood, stone, leaves and grass, I will shew you the likeness of the Holy
Ternary in God.
Objection.
88. Ye say, There is but one being in God, and that God hath no Son.
Answer.
89. Open your eyes, and consider yourselves: Man is made according to the
similitude, and out of the power, of God in his Ternary. Behold thy inward
man, and then thou wilt see it most plainly and clearly; if thou art not a fool
and an irrational beast; therefore observe.
90. In thy heart, in thy veins, and in thy brain, thou hast thy spirit; and all
the powers which move in thy heart, in thy veins, and in thy brain, wherein
thy life consisteth, signify God the Father.
91. From that power springeth up thy light, so that thou seest,
understandest and knowest in the same power what thou art to do; for that
light glimmereth in thy whole body; and the whole body moveth in the
power and knowledge of the light, which signifieth God the Son; for the
body helpeth all the members in the knowledge of the light.
92. For as the Father generateth the Son out of his power, and as the Son
shineth back in the whole Father; so in like manner the power of thy heart,
of thy veins, and of thy brain generateth a light which shineth in all thy
powers in thy whole body. Open the eyes of thy mind, consider it, and you
will find it so.
93. Now observe: As from the Father and the Son there goeth forth the Holy
Ghost, who is a self-subsisting Person in the Deity, and moveth in the
whole Father, so also out of the powers of thy heart, veins and of thy brain,
goeth forth the power which moveth in thy whole body; and out of thy light,
in the same power, goeth forth reason, understanding, skill and wisdom to
govern the whole body, and to distinguish all whatsoever is externally
without the body.
94. And both these are but one, in the government of thy mind, viz. [they
are] thy spirit, which [spirit] signifieth God the Holy Ghost. And the Holy
Ghost from God ruleth in this spirit in thee, if thou art a child of light, and
not a child of darkness.
95. For in respect of this light, understanding and government, is man
distinguished from the beasts, and is an angel of God; as I shall clearly shew
when I write of the creation of man.
96. Therefore observe exactly, and take notice of the order of this book, and
then thou wilt find whatsoever thy heart desireth or ever longed for. 9
7. Thus you find in man three fountainsprings. First, the power in thy whole
mind, which signifieth God the Father. Then secondly, the light in thy
whole mind, enlightening the whole mind, which signifieth God the Son.
Then thirdly, there goeth forth out of all thy powers, and out of thy light
also, a spirit which hath understanding.
98. For all the veins, together with the light in thee, as also thy heart and
thy brain, and all whatsoever is in thee, make or constitute that spirit; and
that is thy soul; and it well signifieth the Holy Ghost, which goeth forth
from the Father and the Son, and reigneth in the whole Father; for the soul
of man reigneth in the whole body.
99. But the body or the bestial flesh in man signifieth the dead corrupted
earth, which man through his fall hath so framed to himself; of which more
shall be spoken in its due place.
100. [" The soul containeth the first principle; and the soul's spirit the second
principle in Ternario sancto, in the holy Ternary; and the outward spirit, viz.
the astral, containeth the third Principle of this world."]
101. Thus you find also the Ternary of the Deity in beasts; for as the spirit
of a man is, and existeth, so is it also in a beast, and therein is no difference.
102. But the difference lieth in this, that man is made by God himself out of
the best kernel or pith of nature, to be his angel and similitude, and God
ruleth in man with his holy spirit; so that man can speak, discourse,
distinguish and understand all things.
103. But a beast is made of the wild nature of this world; the stars and
elements have generated beasts through their motion, according to the will
of God.
104. So existeth the spirit in birds, fowls and worms also; and all hath its
threefold source in similitude to the Ternary in the Deity.
105. You see also the Ternary of the Deity in wood and stones, as also in
herbs, in leaves and in grass, only these are all earthly.
106. However, nature generateth nothing in this world, be it what it will,
and though perhaps it should stand or continue but scarce a minute, yet it
is all generated in the Ternary, or according to the similitude of God.
107. Now observe: In wood, stone or herbs there are three things contained,
nor can anything be generated or grow if but one of the three should be left
out.
108. I. First, there is the power, from which a body comes to be, whether
wood, stone or herbs. II. After that, there is a sap in that thing, which is the
heart of the thing. III. Thirdly, there is in it a springing, flowing power, smell
or taste, which is the spirit of the thing, whereby it groweth and increaseth.
Now if any of these three fail, the thing cannot subsist.
109. Thus you find in everything a similitude of the Ternary in the divine
being, look upon what you will; let no man make himself so stark blind as
to think otherwise, or to think that God hath no Son and no Holy Ghost.
110. I shall make this more plain and clear when I come to write of the
creation; for I do not borrow of other men in my writings: And though
indeed I quote many examples and testimonies of God's saints, yet all is
written by God in my mind, so that I absolutely and infallibly believe, know
and see it; yet not in the flesh, but in the spirit, in the impulse and motion
of God.
111. It is not so to be understood that my reason is greater or higher than
that of all other men living; but I am the Lord's twig or branch, and am a
very mean and little spark of his; he may set me where he pleaseth, I
cannot hinder him in that.
112. Nor is this my natural will, that I could do it by my own small ability;
for if the spirit were withdrawn from me, then I could neither know nor
understand my own writings; and I must on every side fight and struggle
with the devil, and lie open to temptation and affliction as well as other
men.
113. But in the following chapters you will soon see the devil and his
kingdom laid naked; his pride and reproach shall suddenly be discovered.



THE FOURTH CHAPTER
Of the creation of the Holy Angels. An Instruction or open Gate of Heaven.
1. THE learned, and almost all writers, have very much encumbered and
mightily troubled their heads, to search, contrive and conceive in nature
(and have brought forth many and sundry opinions) concerning how and of
what the holy angels were created: And on the other side, what was that
horrible fall of the great prince Lucifer, or how he became so base a wicked
and fierce wrathful devil, from whence that evil quality should spring, or
what drove him to it.
2. And though this ground and great mystery hath remained hidden from
the beginning of the world, and that human flesh and blood is not able to
conceive or apprehend it.
3. Yet God, who created the world, will reveal himself now at the end; and
all great mysteries will be manifested or revealed, to intimate that the great
Day of Revelation and final Judgment is near, and daily to be expected.
4. On which will be restored again all that which hath been lost through
Adam, and in which the kingdom of heaven, and the kingdom of the devil,
in this world, shall be severed asunder.
5. But how all this will be done God will reveal in the highest plainness and
simplicity, so that no man will be able to oppose him.
6. Therefore every one should lift up his eyes, for his redemption draweth
near, and not seek after riotous living and vain show, supposing it to be the
best life here; whereas in their arrogance they sit in the midst of hell, to
wait upon Lucifer as his guard.
7. Which they themselves shall suddenly be sure to see, with great terror,
anguish and eternal despair, as also to their shame and scorn: of which the
devils are a terrible example, who were once the fairest and brightest angels
in heaven, as I shall reveal, write and manifest here following. I will suffer
God's impulse, I am not able to withstand it.
Of the Divine Quality.
8. Since thou hast perceived, in the third chapter, the ground of the Ternary
in the divine being, I shall here shew plainly the power and operation, as
also the qualities or qualification, in the divine being; or from what the
angels were properly and peculiarly created, or what their body and power
are.
9. As I said before, all the powers or virtues are in God the Father, and no
man with his sense and thoughts can reach to apprehend it. But in the stars
and the elements, as also by all the creatures in the whole creation of this
world, a man may clearly know it.
10. All power and virtue is in God the Father; and proceedeth also forth
from him, as light, heat, cold, soft, gentle, sweet, bitter, sour, astringent or
harsh, sound or noise, and much more that is not possible to be spoken or
apprehended. All these are in God the Father, one in another as one power,
and yet all these powers move in his exit or going forth.
11. But the powers in God do not operate or qualify in the same manner as
in nature in the stars and elements, or in the creatures.
12. No, you must not conceive it so: For lord Lucifer by his elevation made
the powers of impure nature thus burning, bitter, cold, astringent, sour,
dark and unclean.
13. But in the Father all powers are mild and soft, like heaven, and very full
of joy, for all the powers triumph in one another, and their voice or sound
riseth up from eternity to eternity.
14. There is nothing in them but love, meekness, mercy, friendliness or
courtesy; even such a triumphing, rising source or fountain of joy, wherein
all the voices of heavenly joyfulness sound forth, so that no man is able to
express it, nor can it be likened to anything.
15. But if a man will liken it to anything, it may nearest be likened to the
soul of man, when kindled or enlightened by the Holy Ghost. See Chap. 3,
v. 40.
16. For then it is thus joyful and triumphing, and all powers rise up in it
and triumph, and so raise the bestial body that it trembleth: This is a true
glimpse of the divine quality, as the quality is in God. But in God all is
spirit.
17. In God the quality of water is not of such a running and qualifying
condition or manner as it is in this world, but is a spirit, very bright, clear
and thin, wherein the Holy Ghost riseth up, a mere power.
18. The bitter quality qualifieth in the sweet, and in the astringent (or harsh
and sour) quality, and the love riseth up therein from eternity to eternity.
19. For the love in the light and clarity or glorious brightness goeth forth
from the Heart or Son of God, in all the powers of the Father, and the Holy
Ghost moveth in them all.
20. And this, in the deep of the Father, is like a divine SALITTER
[SALNITRUM], which I must needs liken to the earth, which before its
corruption was even such a Salitter.
21. But not so hard, cold, bitter, sour and dark, but like the deep, or like
heaven, very clear and pure, wherein all powers were good, fair and
heavenly; but that prince Lucifer thus spoiled them, as you will perceive
here following.
22. This heavenly Salitter or powers one in another generate heavenly
joyful fruits and colours; all manner of trees and plants, on which grow the
fair, pleasant and lovely fruits of life.
23. There spring up also in these powers and virtues all manner of
blossoms and flowers, with fair heavenly colours and smells.
24. They are of several tastes, each according to its quality and kind, very
holy, divine and full of joy.
25. For every quality beareth its own fruit: as in the corrupted murderous
den or dark valley and dungeon of the earth there spring up all manner of
earthly trees, plants, flowers and fruits.
26. Also within the earth grow curious precious stones, silver and gold; and
these are a type of the heavenly generating or production.
27. Nature laboureth with its utmost diligence upon this corrupted dead
earth, that it might generate heavenly forms and species or kinds; but it
generateth only dead, dark and hard fruits, which are no more than a mere
shadow or type of the heavenly.
28. Moreover, its fruits are altogether fierce or biting, bitter, sour, astringent
or harsh and hot, also cold, hard and naught; they have scarce any spark or
spice of goodness in them.
29. Their sap and spirit is mixed with hellish quality, their scent or smell is a
very stink. Thus hath lord Lucifer caused them to be; as I shall clearly shew
hereafter.
30. Now when I write of trees, plants and fruits, you must not understand
them to be earthly, like those that are in this world; for it is not my meaning
that there shall grow in heaven such dead, hard trees of wood, or such
stones as consist of an earthly quality.
31. No, but my meaning is heavenly and spiritual, yet truly and properly
such: I mean no other thing than what I set down in the letter.
32. In the divine pomp and state two things are especially to be considered:
First, the Salitter or the divine powers, which are moving, springing
powers.
33. In that same power groweth up and is generated fruit according to
every quality and species or kind, viz. heavenly trees and plants, which
without ceasing bear fruit, blossom fairly, and grow in divine power, so
joyfully that I can neither speak it nor write it down;
34. But stammer it like a child that is learning to speak, and can by no means
rightly call it forth to be known as the spirit giveth it.
35. The second form or property of heaven in the divine pomp or state is
Mercurius or the sound, as in the Salitter of the earth there is the sound,
whence there groweth gold, silver, copper, iron and the like; of which men
make all manner of musical instruments for sounding or for mirth, as bells,
organpipes and other things that make a sound: There is likewise a sound
in all the creatures upon earth, else all would be in stillness and silence.
36. By that sound all powers are moved in heaven, so that all things grow
joyfully, and generate very beautifully: And as the divine power is
manifold and various, so also the sound or Mercurius is manifold and
various.
37. For when the powers spring up in God they touch and stir one another,
and move one in another, and so there is a constant harmony, mixing or
concert, from whence go forth all manner of colours.
38. In those colours grow all manner of fruits, which rise or spring up in the
Salitter, and the Mercurius or sound mingleth itself therewith, and riseth up
in all the powers of the Father, and then sounding and tunes rise up in the
heavenly joyfulness.
39. If you should in this world bring many thousand sorts of musical
instruments together, and all should be tuned in the best manner, most
artificially, and the most skilful masters of music should play on them in
concert together, all would be no more than the holdings and barkings of
dogs, in comparison with the divine music, which riseth up through the
divine sound and tunes from eternity to eternity.
40. Further, if thou wilt consider the heavenly divine pomp, state and glory,
and conceive how it is, and what manner of sprouting, branching, delight
and joy there is in it.
41. View this world diligently, and consider what manner of fruit, sprouts,
and branches grow out of the Salitter of the earth, from trees, plants, herbs,
roots, flowers, oils, wine, corn and whatever else there is that thy heart can
find out; all is a type of the heavenly pomp.
42. For the earthly and corrupt nature hath continually laboured from the
beginning of its creation to this day to bring forth heavenly forms or shapes
in the earth, as also in man and beasts; as men very well see that every year
new arts are invented and brought to light, which hath been constantly so
from the beginning to this time.
43. But yet nature hath not been able to bring forth heavenly power, virtue
and qualities, therefore its fruit is half dead, corrupt and impure.
44. You must not think that in the divine pomp there come forth beasts,
worms and other creatures in flesh, as in this world they do: No; but I
mean only the wonderful proportion, power, virtue and comeliness of
feature in them.
45. Nature laboureth with the utmost diligence in its power to produce
heavenly figures, shapes or forms; as we see, in men, beasts, fowls and
worms, as also in the increase or growth of the earth, that all things are
done, shew and appear most perfectly and ingeniously.
46. For Nature would fain be delivered from this vanity, that it might procreate
heavenly forms in the holy power.
47. For in the divine pomp go forth likewise all manner of sprouting and
vegetation of trees, plants and all manner of fruit; and every one beareth its
own fruit, yet not in an earthly quality and kind, but in a divine quality,
form and kind.
48. Those fruits are not of so dead, hard, bitter, sour and astringent a relish
for food; nor do they rot and grow stinking, as those in this world do, but all
consist in holy divine power.
49. Their constitution or composition is from divine power, from the Salitter
and Mercurius of the divine pomp, and they are the food of the holy angels.
50. If man's abominable fall had not spoiled it he would have been feasted in
such a manner in this world, and would have eaten in a twofold manner
such fruits as indeed were presented to him in Paradise.
51. But the infectious lust, evil attraction or impulse of the devil, who had
infected and spoiled the Salitter of which Adam was made, that brought
man into an evil longing or lust to eat of both the qualities, the evil and the
good, whereof I will write clearly here following, and demonstrate it.
Of the Creation of Angels.
52. The spirit sheweth plainly and clearly that, before the creation of angels,
the divine being, with its rising and qualifying, was from eternity, and
remained so in the creation of angels, as it is also at this day, and will so
continue in and to eternity.
53. The space, room or place of this world, together with the creaturely
heaven, which we behold with our eyes, as also the space or place of the
earth and stars, together with the deep, was in such a form as still at this day
it if in, aloft, above the heavens, in the divine pomp.
54. But it was [or became] in the creation of the angels, the kingdom of the
great prince Lucifer: [Understand according to the second Principle, out of
which he was thrust forth into the outermost, which also is the very innermost of
all.]
55. Who, by his proud elevation in his kingdom, kindled the qualities or the
divine Salitter out of which he was made; [" Understand the centre of his
nature, or the first Principle;"] and set it on fire.
56. Supposing thereby he would grow hugely and highly light and
qualifying above the Son of God. But he became a fool; therefore this place
or space, in its burning quality, could not subsist in God, whereupon the
creation of this world ensued.
57. But this world at the end, in God's appointed time, will be set again into
its first place, as it was before the creation of angels; and lord Lucifer will
have a hole or dungeon for his eternal habitation therein, and he will remain
eternally in his kindled quality, which will be an eternal, base, filthy,
reproachful habitation, an empty, void dark valley or dungeon, a hole of
fierceness or wrath.
Now observe,
58. God in his moving created the holy angels at once, not out of a strange
matter, but out of himself, out of his own power and eternal wisdom.
59. But the philosophers had this opinion: as if God had made the angels out
of the light only; but they erred therein, for the angels were made not only
out of the light, but out of all the powers of God.
60. As I have shewn before, there are two things especially to be observed in
the deep of God the Father; first, that the power, or all the powers of God
the Father, of the Son, and of the Holy Ghost, are very lovely, pleasant and
various, and yet are all one in another as one power.
61. As the powers of all the stars rule in the air, so also in God; But with its
operation every power in God sheweth itself severally and distinctly.
62. Then afterwards, that the sound is in every power, and the tone or tune
of the sound is according to the quality of every power; and therein
consisteth the total heavenly kingdom of joy. From this divine Salitter and
Mercurius all angels are made, viz. out of the body of nature.
Question.
63. But thou mayest here ask, How are they made or generated, or in what
way and manner?
Answer.
64. If I had the tongue of an angel, and thou hadst an angelical
understanding, we might very finely discourse of it. But the spirit only seeth
it, and the tongue cannot advance towards it. For I can use no other words
than the words of this world; but now the Holy Ghost being in thee, thy
soul will well apprehend it.
65. For behold, the total holy Trinity hath with its moving composed,
compacted or figured a body or image out of itself, like a little god, but not
so fully or strongly going forth as the whole Trinity, yet in some measure
according to the extent and capacity of the creatures.
66. For in God there is neither beginning nor end; but the angels have a
beginning and end, but not circumscriptive, apprehensive, palpable or
conclusive ; for an angel can sometimes be great, and suddenly little again;
their alteration is as swift as man's thoughts are. All qualities and powers
are in an angel, as they are in the whole Deity
67. But thou must rightly understand this: They are made and compacted
together, or figured, out of the Salitter and Mercurius, that is, out of the exit
or excrescence.
68. Consider this similitude: Out of the sun and stars go forth the elements,
and they make in the Salitter of the earth a living spirit, and the stars remain
in their circle or sphere, and that spirit likewise getteth the quality of the
stars.
69. But now the spirit, after its compaction, is a severed distinct thing, and
hath a substance of its own, as all the stars have; and the stars also are and
remain severed and distinct things, each of them is free to itself.
70. Nevertheless the quality of the stars reigneth in the spirit; yet the spirit
can and may raise or demerse itself in its own qualities, or may live in the
influences of the stars, as it pleaseth: It is free, for it hath got for its own the
qualities which it hath in itself.
71. And though it had them at the beginning from the stars, yet they are now
its proper own: Just as a mother when she hath the seed in herself, as long
as she hath it in her, and that it is a seed, it is hers; but when the seed is
become a child, then it is no more the mother's, but is the child's proper
own.
72. And though the child be in the mother's house, and the mother nourish
the child with her food, and the child could not live without the mother, yet
both the body and the spirit, which are generated out of the seed of the
mother, are the child's proper own, and it retaineth its corporeal right to
itself.
73. And in this manner it is with the angels, they also are all composed,
framed or figured out of the divine seed, but every one hath its own body to
itself. Though they are in God's house, and feed on the fruit of their mother,
out of which they were made, yet the bodies are their proper own.
74. But the quality externally without them, or externally without their
bodies, viz. their mother, is not their propriety, as also their mother is not
the child's propriety; also the mother's food is not the child's propriety; but
the mother giveth it to the child out of love, seeing she hath generated the
child.
75. She may well also thrust the child out of her house, when the child is
stubborn, and will not be obedient, and may withdraw her food from it,
which also thus befell the principality of Lucifer.
76. Thus God may withdraw his divine power, which is externally without
the angels, when they elevate themselves against him; but when that is
done, a spirit must pine away and perish.
77. As when the air, which also is man's mother, is withdrawn from a man,
he must needs die; so also the angels cannot live without their mother.

THE FIFTH CHAPTER
Of the Corporeal Substance, Being and Propriety of an Angel. Question.
1. NOW here the question is, What manner of body, form or shape hath an
angel, or what figure is it of?
Answer.
2. As man is created to be the image and similitude of God, so also are the
angels, for they are the brethren of men, and men in the resurrection will have
no other form or image than the angels have, as our King CHRIST himself
testifieth. (Matt. xxii. 30)
3. Besides, the angels never shewed themselves in any other form or shape
to men here on earth, than in a human form and shape.
4. Therefore seeing that in the resurrection we shall be like the angels, the
angels must needs be shaped and figured like us, or else we must assume
to ourselves another image or shape in the resurrection, which would be
against and contrary to the first creation.
5. Thus also, on mount Tabor, Moses and Elias appeared [Matt. xvii.], in their
own form and shape, to the disciples of Christ, though they had been a long
time in heaven before.
6. And Elias was taken up into heaven alive [Kings ii. 12], with his living body,
and yet had now no other form or shape than he had when he was on earth.
7. Also when Christ went to heaven, two angels hovered in the clouds, [Acts i. 11]
and said to the disciples, Ye men of Israel, what do you look after? This JESUS
shall come again, as you have seen HIM go away to heaven.
8. Thus it is plain and clear enough that he will come again in the same
form at the last day, with a divine and glorified body, as a Prince of the holy
angels, which will be the men-angels.
9. The spirit also testifieth clearly that angels and men have one and the
same image; for out of the same place wherein Lucifer sat, and out of which
he was made, God hath made another angel instead of expulsed Lucifer and
his legions, which angel was ADAM, if he had but persevered in his clarity,
brightness or glory.
10. But there is yet a sure hope of resurrection, and then we shall get the
angelical clarity or glory and purity again.
Question.
11. Now thou wilt ask, How then are the angels created according to the image of
God?
Answer.
12. First, the compacted, figured body is indivisible and incorruptible, and
not to be felt by man's hands; for it is constituted or composed out of the
divine power, and that power is so knit and bound together that it can never
be destroyed again.
13. For as none, no not anything, can destroy the whole Deity, so also there
is not anything that can destroy an angel; for every angel is formed,
figured, set together or composed out of all the powers of God, not with
flesh and blood, but out of the divine power.
14. First, the body is out of all the powers of the Father, and in those powers
is the light of God the Son; now the powers of the Father and of the Son,
which are in an angel creaturely, generate an understanding spirit, which
riseth up in that angel.
15. First of all, the powers of the Father generate a light, whereby an angel
seeth into the whole Father, whereby he can see the outward power and
operation of God, which is externally without its own body, and thereby
can see its fellowbrethren, and can see and enjoy the glorious fruit of God,
and therein consisteth its joy.
16. At first that light came out of the Son of God in the powers of the
Father, into the angelical body creaturely, and is the body's proper own,
which cannot be withdrawn from it by anything, unless itself extinguished
it, as Lucifer did.
17. Now all the powers, which are in the whole angel, generate that light;
and as God the Father generateth his Son to be his Heart, so the power of
the angel also generateth its son and heart in itself, and that again
enlighteneth all powers in the whole angel.
18. After that there goeth forth out of all the powers of the angel, and also
out of the light of the angel, a fountain, which springeth or welleth up in
the whole angel; and that is its spirit, which riseth up into all eternity; for in
this same spirit is all perception and all knowledge [i.e. understanding] of
all powers and of all types and modes [of life] which are in the whole
[universal] God.
19. For that spirit springeth up out of all the powers of the angel, and goeth
up into the mind, where it hath five open doors; there it can look round
about and see whatsoever is in God, and also whatsoever is in itself.
20. And so it goeth forth from all the powers of the angel, as also from the
light of the angel; as the Holy Ghost goeth forth from the Father and the Son,
and filleth the whole corpus or body. Now observe the great Mystery.
21. There are two things to be observed in God; the first is the Salitter, or the
divine powers, out of which is the body or corporeity; and the second is the
Mercurius, tone, tune or sound: thus also it is, in like manner and form, in an
angel.
22. First there is the power, and in the power is the tone or tune, which, in
the spirit, riseth up into the head, into the mind, as in man in the brain;
and in the mind it [the tone] hath its open doors or gates; but in the heart it
hath its seat and its origin, where it springeth [or ariseth] from all the
powers.
23. For the fountain of all powers floweth in [or to] the heart, as it doth also
in man, and in the head it hath its princely seat, where it seeth all, smelleth
all, and feeleth all.
24. And now when it seeth and heareth the divine tone, tune and sound rise
up, which is externally without it, then is its spirit affected and kindled with
joy, and elevateth itself in its princely seat, and singeth and ringeth forth
very joyful words concerning God's holiness, and concerning the fruit and
vegetation of the eternal life.
25. Also concerning the ornament, colours and beauty of the eternal joy,
and concerning, the amiable blessed glance or gracious aspect and
countenance of God the Father, Son, and Holy Ghost; also concerning the
excellent fraternity, fellowship and communion of angels, concerning the
continual everlasting joy fulness, concerning the holiness of God, and
concerning the angels' own princely government.
26. In brief, concerning all powers, and that which proceedeth from all God's
powers; which, in regard of the untowardness of my corruption in the
flesh, I cannot write, I would much rather be there present myself.
27. But what I cannot write here I will commit to thy soul to consider further
of it, and at the Day of the Resurrection you shall see it most plainly and
clearly.
28. You should not here scorn my spirit, for it is not sprung forth from the
wild beast, but is generated from my power and virtue, and enlightened by
the Holy Ghost.
29. Here I write not without knowledge; but if thou, like an epicure and
fatted swine of the devil, from the devil's instigation, shouldst mock at these
things and say:
30. The fool surely hath not gone up to heaven and seen or heard them,
these are mere fables; then, in the power of my knowledge, I would have
you warned, and cited before the severe judgment of God.
31. And though in my body I am powerless to bring thee there, yet That
from which I have my knowledge is mighty and potent enough to cast thee
even into the abyss of hell.
32. Therefore take warning, and consider that thou also belongest to the
angelical choir, and read the following hymn with longing delight, and then
the Holy Ghost will be awakened and stirred up in thee, and thou also wilt
get a desire and longing after the heavenly chorus and choir of dancing.
Amen.
33. The musician hath wound up his pegs, and tuned his strings; the
Bridegroom cometh. When the round beginneth take heed thou dost not get
the hellish gout in thy feet, lest thou be found incapable or unfit for the
angelical dance, and so be thrust out from the wedding, seeing thou hast on
no angelical garment.
34. Surely the gate will be locked upon thee, and so thou wilt not enter in
any more, but wilt dance with the hellish wolves in the hellish fire; truly thou
wilt then forget to mock, and sorrow will gnaw thee.
Of the Qualification of an Angel. Question.
35. The question now is, What manner of qualification hath an angel?
Answer
36. The holy soul of a man, and the spirit of an angel, are and have one and
the same substance and being, and there is no difference therein, but only
in the quality itself, or in their corporeal government; that which qualifieth
outwardly, or from without, in man by the air hath a corrupt earthly quality,
yet on the other side, hidden from the creatures, it hath also a divine and
heavenly quality.
37. But the holy soul understandeth it well, as the kingly prophet David
saith, [Psalm civ. 3] The Lord rideth on the wings of the wind. In the angel the
divine property qualifies only in perfect holiness, divinity and purity.
Question.
38. But a simple man may ask, What do you mean by the word qualifying,
or what is that?
Answer.
39. I mean thereby the power, which in the body of the angel entereth in
from without, and cometh forth again; as in a similitude, when a man
fetcheth breath and breatheth it forth again; for therein standeth the life
both of the body and of the spirit.
40. The quality from without kindleth the spirit in the heart, in the first
fountain, whereby all the powers in the whole body become stirring, and
then that quality in the corporeal spirit, which is the natural spirit of an
angel or a man, riseth up into the head, where it hath its princely seat or
throne and government, and there it hath its counsellors, whose advice it
taketh.
41. The first counsellor is the eyes; they are affected with everything they
look upon, for they are the light.
42. For as the light goeth forth from the Son of God in the whole Father into
all the powers, and affecteth all the powers of the Father, and on the other
side all the powers of the Father affect the light of the Son of God wherefrom
ariseth the Holy Spirit:
43. So do the eyes work in the thing they look upon, and the thing worketh
again in the eyes, and the counsellor, the eyes, bringeth it into the head
before the princely seat or throne; and there it is to be approved of.
44. Now if the spirit is pleased therewith, then it bringeth the same to the
heart, and the heart giveth it to the passages or issuings forth of the powers
or fountainveins in the whole body; and then the mouth and hands and
feet fall to work.
45. The second counsellor is the ears, which have their rise also from all the
powers in the whole body through the spirit; their fountain is Mercurius or
the sound, which ariseth from all the powers.
46. And as in all the powers of God the Mercurius riseth and soundeth,
wherein the heavenly tone, tune or joy consisteth, and the tone or tune
goeth forth out of all the powers, and so in the attraction of the spirit in God
is elevated or raised up:
47. And when one power toucheth or stirreth the other, and tuneth or
soundeth, then the tune or sound goeth forth, and riseth up again in all the
powers of the Father; and so all the powers of the Father are again affected
therewith, whereby they are always impregnated with the tune, and
continually generate it again in every power:
48. Thus the second counsellor in the head is the ears, they stand open, and
in all that soundeth the sound goes forth through them.
49. Now where the Mercurius soundeth and is elevated or predominant,
there the Mercurius of the spirit goeth also in, and is thereby affected, and
bringeth it [the sound] before the princely throne in the head, where it is to
be approved by the other four counsellors.
50. And if the spirit is pleased therewith, then it [the spirit] bringeth the
same before its mother into the heart, and the heart, or the fountain of the
heart, giveth it [the sound] to all the powers in the whole body; and then the
mouth and hands lay hold on it.
51. But if the whole princely council in the head be not pleased, so that it
[the sound] is approved, then it [the princely council] lets that go again,
and bringeth it [the sound] not to the mother, the heart.
52. The third princely counsellor is the nose; there the fountain riseth up
from the body in the spirit into the nose, and there it hath two open doors
or gates.
53. As the excellent, precious and amiable blessed savour or smell goeth
forth from all the powers of the Father and of the Son, and tempereth itself
with all the powers of the Holy Ghost, whence the Holy Spirit and most
precious savour riseth up from the fountain of the Holy Ghost; and floweth
or boileth in all the powers of the Father, and kindleth all the powers of the
Father, whereby they are impregnated again with the amiable blessed
savour or saving smell, and so generate it in the Son and Holy Ghost:
54. So also in angels and men, the power of the smell riseth up out of all the
powers of the body by and through the spirit, and cometh forth at the
nostrils of the nose, and is affected with all smells or savours, and bringeth
them through the nostrils of the nose, which is the third counsellor, into the
head, before the princely seat or throne.
55. And there it is to be proved whether the smell be a good smell or savour,
pleasing to man's constitution and complexion, or no: If it be good, then the
counsellor bringeth the same to its mother, that the smell may be brought
to effect; if it be not good, then is it expelled and thrust away.
56. And this counsellor of the smell, which is generated out of the Salitter, is
also mixed with Mercurius, and so belongeth to the heavenly joyfulness,
and is a glorious, excellent and fair fountain in God.
57. The fourth princely counsellor is the taste on the tongue, which also
ariseth from all the powers of the body through the spirit into the tongue:
for all fountainveins of the whole body go into the tongue, and the tongue is
the sharpness or taste of all the powers:
58. Just as the Holy Ghost goeth forth from the Father and the Son, and is
the sharpness or proof of all powers, and in his moving or rising up
bringeth all that which is good again into all the powers of the Father,
whereby the powers of the Father are impregnated again, and so continually
generate the taste.
59. But that which is not good the Holy Ghost speweth out, as a loathsome
abomination, as it is written in the Apocalypse [Rev. iii 16]; and as he spewed
out the great prince Lucifer in his pride and perdition; for the Holy Ghost
could no more endure to taste the fiery proud stinking quality. And thus it
happens to all proud stinking men.
60. O man, let this be told thee, for the spirit is earnestly jealous in this thing
especially: Desist from pride; or else it will be with you as it befell the
devils. There is no jesting or trifling herein; the time is very short, thou wilt
suddenly taste it, I mean the hellish fire.
61. Now as the Holy Ghost proveth all, so the tongue also proveth all tastes:
and if the same pleaseth the spirit, then the spirit bringeth the same into the
head, to the other four counsellors before the princely seat, and there it is
proved whether it be profitable or wholesome for the qualities of the body.
62. If so, then is it brought to the mother, the heart, which giveth it to all the
veins or powers of the body, and then the mouth and hands lay hold of it.
63. But if it be not good, then the tongue spits or speweth it out, before it
comes to the princely council.
64. But though the taste be pleasant to the tongue, and is a good taste, but
yet is not serviceable and useful for the whole body, then it is rejected
nevertheless, when it comes before the council, and the tongue must spit or
spew it out, and touch it no more.
65. The fifth princely counsellor is the feeling; which fifth counsellor ariseth
also from all the powers of the body in the spirit, into the head.
66. As all powers go forth from God the Father and Son, in the Holy Ghost,
so one toucheth another, from whence existeth the tune or Mercurius, so
that all the powers sound and move themselves.
67. Else if one did not touch another, nothing would stir at all, and so this
touching maketh the Holy Ghost stir, so that he riseth up in all the powers,
and toucheth all the powers of the Father, wherein then existeth the
heavenly joyfulness or triumphing, as also tuning, sounding, generating,
blossoming and vegetation or springing, all which hath its rising from this,
that one power toucheth another.
68. For Christ saith in the Gospel [John v. 17], I work, and my Father worketh
also. And he meaneth this very touching and working, in that every power
goeth forth from him, and generateth the Holy Ghost, and in the Holy
Ghost all the powers are already clearly stirred, by the going forth of the
Father.
69. Therefore the Holy Ghost floweth, boileth and riseth up from eternity to
eternity, and kindleth again all the powers of the Father, and maketh them
stirring, so that they are always impregnated.
70. In such manner it is also in angels and men: for all powers in the body
(Corpus) arise, and touch one another, or else angels and men could feel
nothing.
71. But if one member be too much stirred, it crieth to the whole body for
help, and the whole body stirs, as if it were in a great commotion or uproar,
as if the enemy were at hand, and cometh to help that member, and to
deliver and release it from the pain.
72. This you may see if a finger be but hurt, crushed or wounded, or any
other member of the body, be it which it will; presently the spirit in that
place runneth suddenly to the mother, the heart, and complaineth to the
mother; and if the pain do but a little exceed, then the mother rouseth up
and awakeneth all the members of the body, and all must come to help that
member.
Now observe,
73. Thus one power continually toucheth and stirreth another in the whole
body, and all the powers rise up into the head before the princely council,
which princely council proveth the stirring of all the powers.
74. Now if one member stirreth too much, and at any time hurteth a princely
counsellor; (as by seeing, it would be in love with that which it ought not to
be in love withal):
75. As lord Lucifer did, who saw the Son of God, and fell in love with that
high light, and moved and stirred himself so very much, intending to be
equal with him, or indeed to be higher and brighter than he; such stirring or
meddling the counsellors reject.
76. Or if one member would stir and move too vehemently by hearing, and
would fain hear false and wicked tongues in talking lies and fictions, and
bring that to the heart, this also is rejected by the counsellors.
77. Or if it would by the smelling get a longing or lusting after that which is
none of its own. As lord Lucifer did also, who longed after the holy savour
or sweet smell of the Son of God, and intended in his elevation and kindling
to smell and savour yet more pleasantly.
78. In that manner he also deceived our mother Eve, saying,[Gen. iii 5] If she
did but eat of the forbidden tree, then she should be wise or witty, and be like God;
but this smelling or stirring the council likewise rejecteth.
79. Or if by tasting it should fall into a desire and longing to eat that which
is not of the quality of the body, or is none of its own; as mother Eve in
Paradise fell a longing to eat of the devil's crabapples, and did eat thereof;
such stirring in lust the council also rejecteth.
80. In short, there are therefore five in the princely council, that one should
advise another, and every one is of a peculiar sundry quality; and that
compacted or concreted spirit which is generated out of all the powers is
their king or prince, and he sitteth in the head in the brain of a man, and in
an angel in that power which is instead of the brain of a man, and in the
head also, upon his princely throne, and executeth everything which was
concluded and decreed by the whole princely council.

THE SIXTH CHAPTER
How an Angel, and how a Man, is the Similitude and Image of God.
1. BEHOLD! as the being or essence in God is, so also is the being in man and
in angels; and as the divine body is, so also is the angelical and the human
body or corporeity.
2. But with this difference alone, that an angel, and a man, is a creature, and
not the whole being, but a son of the whole being, whom the whole being
hath generated; and therefore it is fit that it should be in subjection to the
whole being, seeing that it is the son of the body of the whole being.
3. Now if the son resist and oppose the father, it is but right that the father
should cast him away out of the house, seeing the son sets himself against
him that hath generated him, and from whose power he is become a
creature.
4. For if any one make somewhat out of that which is his own, he may, if it
doth not prove according to his will, do with it what he pleaseth, and make
it either a vessel of honour or of dishonour; which was done even so to Lucifer.
Now observe:
. From all qualities the whole divine power of the Father speaketh forth the
WORD; that is, the Son of God.
6. Now that voice, or that WORD which the Father speaketh, goeth forth
from the Father's Salitter or powers, and from the Father's Mercurius, sound
or tune: This the Father speaketh forth in himself, and that WORD is the
very splendour or glance proceeding from all his powers.
7. But when it is spoken forth it stayeth or sticketh no more in the powers of
the Father, but soundeth or tuneth back again in the whole Father in all
powers.
8. Now that WORD which the Father pronounceth or speaketh forth hath
such a sharpness, that the tone of the WORD goeth swiftly in a moment
through the whole deep of the Father, and that sharpness is the Holy Ghost.
9. For the WORD which is spoken forth or outspoken abideth as a
splendour or glorious edict [or proclamation] before the king.
10. But the tone or sound, which goeth forth through the Word, executeth the
edict of the Father, which he had outspoken through the Word; and that is
the birth or geniture of the holy Trinity.
11. Now behold! An angel, and a man also, is thus: The power in the whole
body hath all the qualities, as it is in God the Father.
12. And as all the powers in God the Father rise up from eternity to
eternity, so all the powers rise up also in an angel, and in a man, into the
head; for higher they cannot rise; for they are but creatures that have a
beginning and end.
13. And in the head is the divine councilseat or throne, and [the throne]
signifieth God the Father, and the five senses or qualities are the counsellors,
which have their influences out of the whole body, out of all the powers.
14. The five senses always hold counsel in the power of the whole body,
and when a conclusion is formed, the same is uttered [or pronounced] by
the united council [lit. judge] in its [the council's] centre, or in the midst of
the body, as a word, in the heart; for the heart is the fountainspring of all
powers, whence the word itself taketh its rise [or ariseth]. In this par. a
new translation has been substituted for Sparrow's original rendering.
15. Then the word standeth in the heart as a self-subsisting person,
compacted from all the powers [combined]; it is a word and representeth
or denoteth God the Son. Then [also] it riseth up from the heart into the
mouth and upon the tongue, which [latter] is the sharpness, and
sharpeneth the word, so that it soundeth, and differentiateth it according to
the five senses.
16. From what quality soever the word taketh its original, in that quality it
is thrust forth upon the tongue, and the power of the distinction or
difference goeth forth from the tongue; and that signifieth the Holy Ghost.
17. For as the Holy Ghost goeth forth from the Father and the Son, and
distinguished and sharpeneth all, and effecteth or produceth that which the
Father speaketh through the Word:
18. So also the tongue sharpeneth, articulateth and distinguisheth all that
which the five senses in the head bring through the heart on to the tongue;
and the spirit goeth forth from the tongue through the Mercurius or tone in
that place, as it was decreed or concluded by the council of the five senses,
and executeth it all.
Of the Mouth.
19. The mouth signifieth that thou art an unalmighty son of thy Father,
whether thou art an angel or a man. For through the mouth thou must
draw into thee the power of thy Father, if thou wilt live.
20. An angel must do so, as well as a man, though indeed he needs not to
use the element of air in that manner as a man doth; yet he must attract into
himself, through the mouth, the spirit from which the air in this world
existeth.
21. For in heaven there is no such air, but the qualities are very meek and
joyful, like a pleasant cheering breath of wind, and the Holy Ghost is among
all the qualities in the Salitter and Mercurius.
22. This the angel also must make use of, or else he cannot be a moveable
creature, for he must also eat of the heavenly fruit through the mouth.
23. Thou must not understand this in an earthly manner; for an angel hath
no guts, neither flesh nor bones, but is constituted or composed by the
divine power in the shape, form and manner of a man, and hath all
members like man, except the members of generation, and the fundament
or going out of the draff, neither hath an angel need of them.
24. For man first gat his members of generation and fundament in his
doleful and lamentable fall. An angel sendeth forth nothing but the divine
power, which he taketh in at his mouth, wherewith he kindleth his heart,
and the heart kindleth all the members, and that he sendeth forth from
himself again at the mouth, when he speaketh and praiseth God.
25. But the heavenly fruits which he eateth are not earthly; and though they
are in such a form and shape as the earthly, yet they are mere divine power,
and have such a pleasant lovely taste and smell that I cannot liken it to
anything in this world; for they taste and smell of the Holy Trinity.
26. Thou must not think that they are there only as it were a type or shadow
of things; no; for the spirit sheweth plainly that in the heavenly pomp, in
the heavenly Salitter and Mercurius, grow divine trees, plants, flowers, and
all sorts of whatever is in this world but as a type and resemblance: As the
angels are, so are the vegetation and fruits, all from the divine power.
27. These heavenly sprouts and springings thou must not wholly liken to
this world: For there are two qualities in this world, a good and an evil; and
many things grow through the power of the evil quality, which doth not so
in heaven.
28. For heaven hath but one form or manner: nothing groweth there which
is not good. Lord Lucifer alone hath deformed and dressed this world in that
manner: Therefore was mother Eve ashamed, when she had eaten of that
which was dressed by the evil quality; in like manner also she was ashamed
of her members of generation, which she had caused by the biting of this
apple.
29. The angelical and heavenly fruit hath not such [an evil quality or]
substance: Indeed it is most certain and true that there are all manner of
fruits in heaven, and not types and shadows merely: Also that the angels
pluck them with their hands, and eat them, as we that are men do, but they
need not any teeth to do it withal, neither have they any, for the fruit is of a
divine power.
30. Now all this, whatsoever an angel maketh use of, which is externally
without him, for the supporting his life, is not his corporeal propriety, as if
he had it by a natural right, but the heavenly Father giveth it to the angels in
love.
31. True it is that their body is their own propriety, for God hath given it to
them for a propriety. Now whatsoever is given to any one for his own, or
for propriety, that is his by right of nature, and he doth not deal righteously
who taketh it from him again, unless [he doth so] upon condition and
agreement; and thus neither doth God [take things away again]. Therefore
an angel is an eternal incorruptible creature, which standeth or subsisteth
in all eternity.
32. But what would the body profit him, if God did not feed it, for then it
would have no mobility, and would lie still like a dead block. Now,
therefore, the angels are obedient to God, and humble themselves before the
powerful God; they honour, laud and praise him in his great deeds and
works of wonder, and sing continually of God's holiness, because he feedeth
them.
Of the Gracious, Blessed, and Joyful Love of the Angels towards God, from a true
Ground.
33. The right love in the divine nature cometh from the fountain of the Son of
God. Behold, thou child of man, let this be told thee: The angels know
already what is the right love toward God, but thou needest it in thy cold
heart.
34. Observe, when the gracious, amiable, blessed, joyful glance and light,
together with the sweet power out of the Son of God, shineth into all
powers in the whole Father, then all the powers are kindled by the
gracious, amiable, blessed, lovely light and sweet power, in a triumphing
and joyful manner.
35. So also when the gracious, amiable, blessed and joyful light of the Son
of God shineth on the loving angels, and casteth its beams into their heart,
then all the powers in their body are kindled, and there riseth up such a
joyful lovefire, that for great joy they sing and ring forth praises, and [there
riseth up] that which neither I nor any other creature is able to express.
36. With this song I would have the Reader cited into the other life, where he
will have experience thereof: I am not able to set it down in writing.
37. But if thou wilt have experience of it in this world, give over thy
hypocrisy, bribery and deceit, and thy scorning; and turn thy heart in all
seriousness to God: Repent thee of thy sins, with a true intention and
resolution to live holily, and pray to God for his holy spirit.
38. Wrestle with him, as the holy patriarch Jacob did, [Gen. xxxii.] who
wrestled with him all the night, till the dawning of the day, or morning redness
broke forth, and would not give over till God had blessed him. Do thou so
likewise with him, and the Holy Ghost will get a form in thee.
39. If thou holdest on in thy earnestness, and wilt not give over, then will
this fire come suddenly upon thee, like lightning, and shine into thee; and
then thou wilt well experience that which I have here written, and wilt easily
believe that which is in my book.
40. Thou wilt also become quite another man, and wilt think thereon all the
days of thy life; thy delight will be more in heaven than on earth.
41. For the conversation of the holy soul is in heaven, and though indeed it
converseth in the body on earth, yet it is always continually with its
Redeemer JESUS CHRIST, and eateth as a guest with him. Note this!


THE SEVENTH CHAPTER
Of the Court, Place and Dwelling, also of the Government of Angels, how these
things stood at the Beginning, after the Creation, and how they became as they are.
1. HERE the devil will oppose like a snarling dog, for his shame will be
discovered; and he will give the Reader many a sore stroke, and always put
him in doubt that these things are not so.
2. For nothing doth torment the devil more than when his glory is upbraided
to him, by signifying what a glorious king and prince he hath been: When
this is objected to him, then he is in a rage and madness, as if he would
storm and overflow all the world.
3. If this chapter should be lighted upon by a Reader in whom the fire of
the Holy Spirit should be somewhat weak, I fear the devil would be very
busy to set upon him, tempting him to doubt whether the things set down
here be so or no, that the devil's kingdom might not stand so very naked,
nor his shame be so quite discovered.
4. Now if he can but suppose that he will bring it to pass to be doubted of
in any heart, he will not fail to use his utmost skill, pains and labour therein.
Already I see very well that he hath it in his purpose.
5. Therefore I would have the Reader warned that he be diligent in the
reading hereof, and patient so long till he cometh to the reading of the
creation and of the government of this world, then he will find it plainly and
clearly demonstrated from nature.
Now observe:
6. When God Almighty had decreed in his council that he would make
angels or creatures out of himself, then he made them out of his eternal
power and wisdom, according to the form and manner of the Ternary in his
Deity, and according to the qualities in his divine being.
7. At first he made three kingly governments or dominions, answerable to
the number of the Holy Trinity, and each kingdom had the order or
ordinance, power and quality of the divine being.
8. Now elevate thy sense, thoughts and spirit into the deep of the Deity, for
here a gate is opened. The place or space of this world, the deep of the earth,
and above the earth even to heaven, as also the created heaven, which was
made out of the midst [or center] of the waters, which moveth above the stars,
and which we behold with our eyes, whose depth we cannot sound or
reach with our sense, all this place or room together was one kingdom, and
Lucifer was king therein, before his being thrust out.
9. The other two kingdoms, that of Michael and that of Uriel, are above the
created heaven, and are like that other kingdom.
10. These three kingdoms together contain such a deep as is not of any
human number, nor can they be measured by anything.
11. Yet you must know that these three kingdoms have a beginning and an
end; but that God, who hath made these three kingdoms out of himself, is
infinite, and hath no end.
12. Yet without and beyond and besides these three kingdoms there is
likewise the power of the Holy Trinity, for God the Father hath no end.
13. But thou art to know this Mystery: that in the centre or midst of these
three kingdoms is generated the splendour or Son of God.
[14. " This needs explanation: Read the second (The Three Principles) and the third
part (The Threefold Life) of these writings, where it is described more
fundamentally: for nothing that is divisible, measurable or circumscriptive is here
meant or understood, only it was in simplicity and plainness so set down at the
first, because of the slow and dull apprehension."]
15. And the three kingdoms are circular round about the Son of God, neither
of them is farther from or nearer to the Son of God, for one is equally as
near about the Son of God as another.
16. From this fountain [or tree], and from all the powers of the Father, goeth
forth the Holy Ghost, together with the light and power of the Son of God,
in and through all angelical kingdoms or dominions, and without, beyond
and besides all the angelical kingdoms; which no angel or man is able to
dive or search into.
17. Neither have I any purpose to consider of it further, much less to write;
but my revelation reacheth even into the three kingdoms, like an angelical
knowledge.
18. But not in my reason or apprehension, nor in perfection like an angel, but
in part, and so long only as the spirit tarrieth in me, further I know it not.
19. When he parteth from me I know nothing but the elementary and
earthly things of this world: but the spirit seeth even into the depth of Deity.
Question.
20. Now one may ask, What manner of substance or thing is it, that the Son
of God is [thus] generated in the centre or midst of these three kingdoms?
Surely one angelical host must needs be nearer unto him than another,
seeing their kingdom hath so great a deep?
21. Then, also, the glory, clarity or brightness and power of the Son of God
would not be so great without, beyond or besides those kingdoms, as in,
with and among those that are near him, and as in the angelical circuit or
court.
Answer.
22. The holy angels were made to be creatures from God, that they should
praise, sing, ring forth and jubilate before the Heart of God, (which is the
Son of God), and increase the heavenly joy.
23. Where else then should the Father place them, than before the gate of his
Heart? Doth not all joy of man, which is in the whole man, arise from the
fountain of the heart? So then in God also there ariseth the great joy out of
the fountain of his Heart.
24. Therefore hath he created the holy angels out of himself, which are as it
were little gods, answerable to the being and qualities of the whole God,
that in the divine power they should act forth the praise, and sing and ring
forth in the power, and increase the arising joy from the Heart of God.
25. But the splendour and the power of the Son of God, or Heart of God,
which is the light or source and fountain of joy, taketh up his fairest and
most joyful original in the centre or midst of these kingdoms, and shineth
into and through all the angelical gates.
26. Thou must understand this properly, what the meaning of it is: For when
I speak by way of similitude, and liken the Son of God to the sun, or to a
round globe, it hath not that meaning as if he were a circumscriptive
fountain, which can be measured, or whose depth, beginning or end could
be fathomed. I write so by way of similitude only, till the Reader can come
to the true understanding.
27. For the meaning here is not that the Son of God should be generated in
the centre or midst of these angelical gates only, and nowhere else without,
beyond or besides these angelical gates.
28. For the powers of the Father are everywhere, from and out of which the
Son is generated, and from which the Holy Ghost goeth forth; how then
should he be generated in the centre of these angelical gates only?
29. This therefore is the only ground and meaning, that the holy Father, who
is ALL, would have in these angelical gates his most joyful and most richly
loving qualities, out of which is generated the most joyful and most richly
loving light, word, heart, or fountain of powers; and therefore hath he
created his holy angels in this place for his joy, honour and glory.
[" 30. In the abyssal or bottomless eternity indeed, it is [the same] in one place as in
another; but where there are no creatures nothing can be known, except by the
spirit in its wonders."]
31. And this is the select place of the glory of God, which God the Father, in
himself, hath made choice of, wherein his holy WORD or Heart is generated
in highest glory, clarity or brightness, power and triumphing joy.
32. For observe this mystery: The light, which is generated out of the
powers of the Father, who is the true fountain of the Son of God, is
generated also in an angel, and in a holy man, so that in the same light and
knowledge he [the Son of God] triumpheth in great joy.
33. How then is it that the light should not be generated everywhere, in the
whole Father? For its power is ALL, and everywhere, even there, where our
heart and senses or thoughts cannot reach.
34. So now, where the Father is, there also is the Son and the Holy Ghost; for
the Father everywhere generateth the Son, his holy WORD, power, light and
sound, and the Holy Ghost goeth everywhere forth from the Father and the
Son, even within all the angelical gates, and also without, beside or beyond
the angelical gates.
35. Now if a man likeneth the Son of God to the globe of the sun, as I have
often done in the foregoing chapters, that is spoken in the way and manner
of natural similitudes; and I was constrained to write so, because of the lack
of understanding of the Reader, that so he might raise his sense or thoughts
in these natural things, and climb from step to step, from one degree to
another, till he might come into the high Mysteries.
36. But it hath not this meaning, that the Son of God is a circumscribed,
compacted, figured image, like the sun.
37. For if it were so, then must the Son of God have a beginning, and the
Father must have generated him in time, and then he could not be the
eternal, almighty Son of the Father; but the Son would be like a king, who
had yet a greater king above him, who had generated him in time, and in
whose power it was to alter and change him.
38. This would be such a Son as had a beginning, and his power and
splendour would be like the power of the sun which goeth forth from the
sun, the body or globe of the sun standing still in its place: If this were so,
then indeed one angelical gate [or port] would be nearer to the Son of God
than another.
39. But here I will shew to thee the highest gate of the divine Mystery, and
thou needest seek no higher; for there is no higher.
Observe:
40. The Father's power is all, in and above all heavens, and the same power
everywhere generateth the light. Now this UNIVERSAL POWER is, and is
called, the universal power of the Father; and the light which is generated
out of that universal power is, and is called, the Son.
41. But it is therefore called the Son, in that it is generated out of the Father,
so that it is the Heart of the Father in his powers.
42. And being generated, it is another person than the Father is; for the
Father is the power and the kingdom, and the Son is the light and the
splendour in the Father, and the Holy Ghost is the moving or exit out of the
powers of the Father and of the Son, and formeth, figureth, frameth and
imageth all.
43. As the air goeth forth from the power of the sun and stars, and moveth
in this world, and causeth that all creatures are generated, and that the
grass, herbs and trees spring and grow, and causeth all whatsoever is in
this world to be:
44. So the Holy Ghost goeth forth from the Father and the Son, and moveth
or acteth, formeth or frameth and imageth all that is in the whole God.
45. All growing or vegetation and forms in the Father arise and spring up
in the moving of the Holy Ghost; therefore there is but ONE only GOD,
and three distinct Persons in one divine being, essence or substance.
46. Now if a man should say the Son of God were an image,
circumscriptive or measurable like the sun, then the three Persons would
be only in that place where the Son is, and his splendour or shining would
be without or beyond him, and as gone forth from the Son; and the Father
would be one, only externally, without or beside the Son, and then the
power of the Father, which would be afar off and wide distant from the
Son, would not generate the Son and Holy Ghost, externally, without and
beyond the angelical gates; and so there would be an unalmighty being,
externally, without or beside this place of the Son; and, moreover, the
Father would be a circumscribed or measurable being.
47. Which is not so: But the Father everywhere generateth the Son out of all
his powers, and the Holy Ghost goeth everywhere forth from the Father
and the Son, and so there is but ONE only God in one being, with three
distinct persons.
48. Of which you have a similitude in the precious gold ore, or a goldstone
unseparated. First there is the matter, that is, the Salitter and Mercurius,
which is the mother or the whole stone, which generateth the gold
everywhere in the whole stone; and in the gold is the glorious power or
virtue of the stone.
49. Now the Salitter and Mercurius signify the Father, the gold signifieth the
Son, and the power or virtue signifies the Holy Ghost: In such a manner
also is the Ternary in the holy Trinity, only that all moveth and goeth forth
therein universally.
50. In a goldstone men find also a little piece of it in some place, wherein
there is more and purer gold, than in another not discerned, though there is
gold in the whole stone or ore.
51. Thus also is the place or space in the centre or midst of the angelical
gates a more pleasant, more gracious, amiable and blessed place to the
Father, wherein his Son and Heart is generated in the most richly and fully
loving manner, and wherein the Holy Ghost goeth forth from the Father
and the Son in the most richly and fully loving manner.
52. Thus you have the right ground of this Mystery, and you ought not to
think that the Son of God was generated of the Father at once, at a certain
time, as one that hath a beginning, and that he standeth now as a king, and
would be worshipped.
53. No; this would not be an eternal Son, but one that had a beginning, and
was under, beneath or inferior to the Father that had generated him.
54. Neither would he be all-knowing, for he could not know how it was
before his Father had generated him.
55. But the Son is generated continually from eternity unto eternity, and
shineth continually from eternity into the powers of the Father again,
whereby the powers of the Father are always from eternity to eternity
continually impregnated with the Son, and generate him continually.
56. Out of which the Holy Ghost continually existeth from eternity to
eternity, and so continually from eternity to eternity goeth forth from the
Father and the Son, and hath neither beginning nor end.
57. And this being is not so in one place only of the Father, but everywhere in
the whole Father, who hath neither beginning nor end; into which no
creature can reach with its senses or thoughts.
Of the Nativities or Genitures of the Angelical Kings, and how they came to be.
[58. " This also is more fundamentally described in the second and in the third
book."]
59. The person or the body of a king of angels is generated out of all the
qualities, and out of all the powers of his whole kingdom, through the
moving, welling-up spirit of God; and therefore such a one is their king, in
that his power reacheth into all the angels of his whole kingdom, and he is
the head and general or leader, the most beautiful and most powerful
Cherubim or throne angel. Such a one was lord Lucifer also before his fall.
[60. " This also is more fundamentally described in our second and third books;
viz. in the Three Principles of the Divine Being, and in the Threefold Life of
Man."]
Of the Ground or Foundation, and Mystery.
61. If a man would find out the Mystery, and the deepest ground, he must
diligently and exactly view and consider the creation of this world, the
government or dominion, and rule or order, as also the qualities of the stars
and the elements.
62. Although these are of a corrupted and twofold being, which is not living,
nor hath understanding; for it is but the corrupt Salitter and Mercurius, in
which king Lucifer kept house, wherein is both evil and good; though it be
indeed the real power of God, which before its corruption was bright and
pure, as now it is, in heaven.
63. These powers of the stars and elements, did the Creator, after the
horrible fall of Lucifer's kingdom, bring together again into the same order
as that in which the kingdom of the angels stood in the divine pomp before
this fall. A new translation of this par. has been substituted for Sparrow's
original rendering.
64. Only thou must not think that the angelical kingdom with its creatures
was so rolled, wheeled and turned round about, as now the stars are,
which are only powers, and in regard of the birth or geniture of this world
are thus wheeled or turned about, whose birth or geniture standeth in the
moving, boiling anguish in evil and good, in corruption and redemption, till
the end of this enumeration, or till the last day.
Now observe:
65. The sun standeth in the centre or midst of the deep, and is the light or
heart which proceeded out of all stars: For when, in the kingdom of
Lucifer, before the creation of the world, the Salitter and Mercurius was thin
or dim, and had qualified the one with the other, then God extracted the
heart out of all the powers, and made the sun thereof.
66. Therefore the sun is the most shining and the brightest of all, and
reenlighteneth all the stars [planets] again; all the stars work in its power,
and it itself hath the power of all the stars; it kindleth all the powers of the
stars with its splendour and heat, and so every star receiveth from the sun,
according to its power and condition or kind.
67. Thus also is the frame and constitution of the angelical kingdom: The
sun signifieth the supreme throneangel, the Cherubim or king in an
angelical kingdom: Such a one as lord Lucifer was before his fall: He had
his seat in the centre or midst of his kingdom, and reigned by his power in
all his angels.
68. Just as, in the Salitter and Mercurius, the sun ruleth in all the powers of
this world, that is, in softness and hardness, in sweetness and sourness, in
bitterness and astringency, in heat and cold, in air and water.
69. As is apparent in winter, when there is so hard cold or frost that the
water becometh ice; though the sun shineth somewhat warm through all
the cold frost, yet for all its beams, by which it shineth on them, water
freezeth into snow and ice.
70. But here I will shew thee the right Mystery. Behold, the sun is the heart
of all powers in this world, and is compacted, framed or composed out of
all the powers of the stars, it reenlighteneth all the stars, and all the powers
in this world, and all powers grow active, operative or qualifying in its
power.
[71. " Understand it magically: For it is a mirror, looking-glass, or similitude of
the eternal world."]
72. As the Father generateth his Son, that is, his heart or light out of all his
powers, and that light which is the Son generateth the life in all the powers
of the Father, so that in the same light, in the Father's powers, goeth forth
all manner of growing, vegetation, springing, ornaments and joy; so is the
kingdom of angels also constituted, all according to the similitude and being
of God.
73. A Cherubim or leader of a kingdom of angels is the fountain or heart of
his whole kingdom, and is made out of all the powers out of which his
angels are made, and is the most powerful and the brightest of them all.
[74. " The angelical king is the centre or fountain; as Adam's soul is the beginning
and centre of all souls. And, as from the place of the sun was created and generated
the planetic wheel or sphere, wherein each star is desirous of the splendour and
power of the sun, so the angels are desirous of their Cherubim or prince; all
according to God, and to his similitude."]
75. For the Creator hath extracted the heart out of the Salitter and Mercurius
of the divine powers; [" Understand he hath composed it by the Fiat, viz. the
centre of nature."]
76. And the Creator hath formed out of that the Cherubim or king, that the
Cherubim or king might press or penetrate again with his power into all
the angels, and affect them all with his power.
77. Just as the sun with its power presseth into all the stars, and affecteth
them all; or as the power of God the Son presseth into all the powers of
God the Father, whereby they are all affected, wherein the birth or geniture
of the heavenly joyfulness springeth up.
78. In this form, condition and manner it is with the angels also. All the
angels of one kingdom signify the many and various powers of God the
Father; the angelical king signifieth the Son of the Father, or the heart out of
the powers of the Father, out of which the angels are made; the exit out of
the king of angels, or his going forth into his angels, or his affecting of his
angels, signifieth God the Holy Ghost.
79. As the Holy Ghost goeth forth from the Father and the Son, and
affecteth all the powers of the Father, as also all heavenly fruits and forms,
from whence all hath its rising, and wherein the heavenly joyfulness doth
consist:
80. Just in such a manner is the operation or power of a Cherubim or throne
angel, which worketh or operateth in all his angels, as the Son and Holy
Ghost operate in all the powers of the Father; or as the sun operateth in all
the powers of the stars [planets].
81. Whereby all angels obtain the will of the throneangel, and are all obedient
to him; for they all work in his power which is in them all.
82. For they are the members of his body; as all the powers of the Father are
members of the Son, and he is their heart; and as all heavenly forms and
fruits are members of the Holy Ghost, and he is their heart, in whom they
rise up.
83. Or as the sun is the heart of all the stars, and as all stars are members of
the sun, and work one among another as one star, and yet the sun is the
heart therein; though indeed there are many and various powers, yet all
work in the power of the sun, and all hath its life from the power of the sun;
look on what you please, be it in animals, in metals or in vegetables of the earth.

THE EIGHTH CHAPTER
Of the whole Corpus or Body of an Angelical Kingdom. The Great Mystery.
1. THE angelical kingdoms are throughout formed according to the Divine
Being, and they have no other form or condition than the Divine Being hath
in its Trinity.
2. This only is the difference: that their bodies are creatures, which have a
beginning and an end, and that the kingdom where their locality, habitation
or court is, is not their corporeal propriety, or proper own, having it for
their natural right, as they have their bodies for a natural right.
3. But the kingdom belongs to God the Father, who hath made it out of his
powers, and he may set it and dispose it which way he pleaseth; otherwise
their body is made according to all, and out of all, the powers of the Father.
4. Their power generateth the light and knowledge in them. As God
generateth his Son out of all his powers; and as the Holy Ghost goeth forth
out of all the powers of the Father and the Son; so also in an angel: the spirit
goeth forth from their heart, from their light and from all their powers. Now
observe:
5. As the condition and constitution of an angel is, in his corporeal body, with
all the members thereof, such also is the condition of a whole kingdom,
which together is as it were but one angel.
6. If a man rightly considereth all circumstances, he will find that the whole
government in its locality, circumference or region in a kingdom, is of the
same condition or constitution as the body (Corpus) of an angel, or as is the
Holy Trinity.
Observe here the Depth.
7. All power is in God the Father, and he is the fountain of all powers in his
deep; in him are light and darkness, air and water, heat and cold, hard and
soft, thick and thin, sound and tone, sweet and sour, bitter and astringent,
and that which I cannot number or rehearse
8. I conceive of it only in my body, for that is originally, from Adam to this
time, made out of all powers, and according to the image of God.
9. But here thou must not think that the powers in God the Father are in
such wise, or qualify in such a corrupt manner and kind, as in man, which
lord Lucifer hath so brought to pass; no, it is all very lovely, pleasant,
delicious and joyful, very gentle, and meek or mild.
10. First there is the light (as I may naturally compare or resemble it) like
the light of the sun, but not so intolerable as the light of the sun is to our
corrupted perished eyes, but very lovely, pleasant and delightful, an aspect
or glance of love.
11. But the darkness is hidden in the centre of the light, that is, when a
creature, who is made out of the power of the light, would move and boil
higher and faster in that light than God Himself doth, then in that creature
that light would go out and be extinguished.
[12. " Understand, the creature kindleth the fire, if its spirit elevateth itself beyond
the humility that is from love: Read the second and third books, viz. The Three
Principles, and The Threefold Life of Man."]
13. And instead of light it hath darkness, and therein the creature is sensible,
by experience, that there is a darkness hidden in the centre.
14. As when a man kindleth a wax candle it giveth light, but when it is put
out, then is the snuff or candle darkness: Thus also the light shineth from all
the powers of the Father; but when the powers are perished or corrupted,
then the light is extinguished, and the powers would remain in darkness,
as is apparent by Lucifer.
15. In God the air also is not of such a kind, but is a lovely, pleasant, still
breath or voice, blowing or moving; that is, the exit, going forth or moving
of the powers is the original of the air, in which the Holy Ghost riseth up.
16. Neither is the water of such a kind in God, but it is the source or
fountain in the powers, not of an elementary kind, as in this world; if I
should liken it to anything, I must liken it to the sap or juice in an apple, but
very bright and lightsome, like heaven, which is the spirit of all powers.
17. It is lord Lucifer who hath thus spoiled it, that it rageth and raveth so in
this world, which so runneth and floweth, and is so thick and dark, and
moreover if it runneth not, it becometh stinking; of which I shall treat more
largely when I shall write of the creation.
18. In God the heat is a most lovely, pleasant, soft, gentle, mild, meek
warmth, an effluence or going forth of light, which expandeth itself, rising
up from the light, wherein the source or fountain of love springeth up.
19. The cold also in God is not of such a kind, but is a cooling or refreshing
of the heat, a mollifying or allaying of the spirit, a rising up, boiling or
moving of the spirit. Note here the Depth.
20. In Moses God saith, when he gave the Law to the Children of Israel, I am
an angry jealous God to those that hate me; afterwards he also calls himself a
merciful God to them that fear him. Question.
21. Now the question is, What in heaven is the wrath of God? And whether
God be angry in himself; or how is God moved to anger?
Answer.
Here there are chiefly seven sorts of qualities or circumstances to be
observed.
I. Of the First Species or Circumstance.
22. First: In the divine power there is, hidden in secret, the astringent
quality, which is a quality of the kernel, pith or hidden being, a sharp
compaction or penetration in the Salitter, very sharp and harsh or
astringent, which generates hardness, and also coldness; and when the
astringent quality is kindled it generateth a sharpness like unto salt.
23. This astringent quality is one species or source of wrath in the divine
Salitter; and when this source is kindled, which may be done by great
motion or elevation, touching or stirring, then the astringent causeth, or
qualifieth in, great coldness, which is very sharp, like unto salt, very hard,
binding, knitting and attracting together like a stone.
24. But in the heavenly pomp or state it is not so elevating; for it doth not
elevate itself, neither doth it kindle itself; king Lucifer alone hath kindled this
quality in his kingdom, through his elevation and pride, whence this quality
is burning even till the last day.
25. And by this now, in the creation of this world, the stars and the
elements, as also the creatures, tremble and burn; out of it existeth also the
house of death and of hell, also an eternal, base, loathsome habitation for
the kingdom of Lucifer, and for all Godless men.
26. In the heavenly pomp this quality generateth the sharpness of the spirit,
out of which, and whereby, the creaturely being is so formed or constituted
that a heavenly body may be framed, as also all manner of colours, forms
and sprouts or vegetation.
27. For it is the contraction, compacting or imaging of a thing, and therefore
it is the first quality, and a beginning of the angelical creatures, and of all
images or likenesses which are in heaven, and all which are in this world,
and all whatsoever that can be named or expressed.
28. But if it be kindled through exaltation, which those creatures that are
created out of the divine Salitter alone can do (and only in their own
kingdom), then it is a burning sourcevein of the wrath of God.
29. For it is one of the seven spirits of God, in whose power standeth the
divine being or essence in the whole divine power and heavenly pomp.
30. So if it be kindled, then it is a fierce source of wrath, and a beginning of
hell, and a torment and woe of the hellish fire, also a quality of darkness; for
therein are extinguished the divine love, and also the divine light.
[31. "It is a key which locketh in to the chamber of death, and generateth death,
from whence proceed earth, stones and all hard things."]
II. Of the Second Species or Circumstance.
32. The Second quality, or second spirit of God in the divine Salitter, or in
the divine power, is the sweet quality, which worketh in the astringent, and
mitigateth the astringent, so that it is altogether lovely, pleasant and mild
or meek. 33. For it is the overcoming of the astringent quality, and is the very
source or fountain of the mercy of God, which overcometh the wrath,
whereby the astringent harsh source is mollified, and God's mercy riseth up.
34. Of this you have a similitude in an apple, which at first is astringent,
harsh or chokey, but when the sweet quality forceth and overcometh it,
then it is very soft, lovely and pleasant to eat: Thus it is in the divine power
also.
35. For when men speak of the mercy of God the Father, they speak of his
power, of his fountain spirits, of the qualities which are in the Salitter, out of
which his most richly loving Heart or Son is generated.
Observe here:
36. The astringent or harsh quality is the heart, pith or kernel in the divine
power, the contraction, compaction or imaging, forming or impression; for
it is the sharpness and cold, as it is seen that the harsh astringent cold drieth
the water, and maketh it sharp ice.
37. The sweet quality is the allaying or warming, whereby the harsh or
astringent and cold quality becometh thin and soft, whence the water
taketh its original.
38. Thus the astringent quality is and is called the heart; and the sweet is
called barm or warm, or softening or mitigating: they are the two qualities
out of which the Heart or son of God is generated.
39. For the astringent or harsh quality, in its stock or kernel, when it
qualifieth or operateth in its own power, is a darkness: The sweet quality,
in its own power, is a moving, boiling, warming and rising light, a source
or fountain of meekness and well-doing.
40. But while both of them qualify or operate the one in the other, in the
divine power, as if they were but one power, they are a meek, mild, lovely,
pleasant, merciful qualifying.
41. These two qualities are two of the spirits of God, among the seven
qualifying or fountain-spirits in the divine power.
42. Whereof you have an image in the Revelation of John, where he seeth
seven golden candlesticks or lights before the Son of God, which signify the seven
spirits of God, which shine in great clarity, brightness or lustre before the
Son of God, out of which the Son of God is continually generated from
eternity to eternity, and is the Heart of the seven spirits of God, and which I
will here describe in order one after another.
43. You must here elevate your sense or mind in the spirit, if you intend to
understand and apprehend it; or else in your own sense or mind you will be
an astringent, hard, blind stock.
III. Of the Third Circumstance or Species.
44. The Third quality, or the third spirit of God in the Father's power, is the
bitter quality; which is a penetrating or forcing of the sweet and the
astringent or harsh qualities, and which is trembling, penetrating and rising
up.
Observe here:
45. The astringent or harsh quality is the kernel or stock, and is sour or
attractive; and the sweet is the light, mollifying and softening; and the bitter
is penetrating or triumphing, which riseth up and triumpheth in the
astringent or harsh quality, and in the sweet.
46. This is the source of joy, or the cause of the laughing, elevating joy,
whereby a thing trembleth and jubilateth for joy; whence the heavenly joy
existeth.
47. Moreover, it is the imaging or forming of all sorts of red colours in its
own quality; in the sweet it imageth or formeth all sorts of white and blue; in
the astringent, or harsh and sour, it formeth all sorts of green, dusky and
mixed colours, with all manner of forms or figures and smells.
48. The bitter quality is the first spirit from whence mobility taketh its
original, whence the life becometh stirring, and is well called Cor or the
heart, for it is the trembling, shivering, elevating, penetrating spirit, a
triumphing or joy, an elevating source of laughing; in the sweet quality the
bitter is mollified, so that it becometh very richly loving and joyful.
49. But if it be moved, elevated and kindled too much, then it kindleth the
sweet and the astringent or harsh qualities, and is like a tearing, stinging
and burning poison, as when a man is tormented with a raging plaguesore,
which maketh him cry out for woe and misery.
50. In the divine power this quality, when it is kindled, is the spirit of the
zealous or jealous and bitter wrath of God, which is unquenchable, as may
be seen by the legions of Lucifer.
51. Yet further: this quality, when it is kindled, is the bitter hellish fire,
which putteth out the light, turning the sweet quality into a stink, causing a
sharpness and tearing, a hardness and coldness in the astringent or harsh
quality.
52. In the sour quality it causeth a rankness and brittleness, a stink, a misery,
a house of mourning, a house of darkness, of death and of hell; an end of
joy, which therein can no more be thought upon: For it cannot be quieted
or stilled by anything, nor can it be enlightened again by anything; but the
dark, astringent or harsh, stinking, sour, torn, bitter, fierce quality riseth up
to all eternity.
Now observe:
53. In these three species or qualities standeth the corporeal being, or the
creatural being of all creatures in heaven and in this world, whether it be
angel or man, beast or fowl or vegetable, of a heavenly or of an earthly
form, quality and kind, as also all colours and forms.
54. Briefly, whatsoever imageth itself, standeth in the power and authority
of these three head qualities, and is formed by them, and also is formed out
of their own power.
55. First, the astringent and sour quality is a body or source which attracteth
the sweet power, and the cold in the astringent or harsh quality maketh it
dry.
56. For the sweet quality is the heart of the water, for it is thin and light or
bright, and is like heaven: and the bitter quality maketh it separable or
distinct, so that the powers form themselves into members, and cause
mobility in the body.
57. And when the sweet quality is dried, then it is a corpus or body, which
is perfect, but wanting reason.
58. And the bitter quality penetrateth into the body, into the astringent or
sour and into the sweet qualities, and frameth all sorts of colours according
to that quality to which the body is most eagerly inclined, or according to
that quality which is strongest in the body, according to that [strongest
quality] the bitter quality frameth the body, with its colours, and according
to that [same] quality the creature hath its greatest impulse and inclination,
motion, boiling and will.
IV. Of the Fourth Circumstance or Species.
59. The Fourth quality, or the fourth fountain-spirit in the divine power of
God the Father, is the heat, which is the true beginning of life, and also the
true spirit of life.
60. The astringent or harsh and sour quality, and the sweet, are the Salitter,
which belongeth to the body, out of which the body is framed.
61. For coldness and hardness stand in the astringent quality, and are a
contraction and drying; and in the sweet quality stand the water, and the
light or shiningness, and the whole matter of the body.
62. And the bitter quality is the separation and forming, and the heat is the
spirit, or the kindling of the life, whereby the spirit existeth in the body,
which [spirit] springeth or moveth in the whole body, and shineth out from
the body, and also maketh the living motion in all the qualities of the body.
63. Two things chiefly are to be eyed in all the qualities: If you look upon a
body you first see the stock or pith, or the kernel of all the qualities, which
is framed or composed out of all the qualities; for to the body belong the
astringent or harsh, sour, sweet, bitter and hot qualities; these qualities
being dried together, make the body or stock.
The Great Mystery of the Spirit.
64. Now in the body these qualities are mixed, as if they all were but one
quality; yet each quality moveth or boileth in its own power, and so goeth
forth.
65. Each quality goeth forth from itself into the others, and toucheth or
stirreth the others, that is, it affecteth the others, whereby the other qualities
get the will of this quality; that is, they prove the sharpness and spirit of
this, as to what is in it, and always mix with it continually.
66. Now the astringent or harsh quality (together with the sour), always
contracteth or attracteth the other qualities together, and so apprehendeth
and retaineth the body and drieth it.
67. For it drieth all the other powers, and retaineth them all through its
infection or influence; and the sweet softeneth and moisteneth all the others,
and so blendeth and tempereth itself with all the others, whereby they
become daintily pleasant and mild or soft.
68. The bitter maketh all the others stirring and moveable, and parteth or
distinguisheth them into members; so that every member in this tempering
obtaineth the fountain of all the powers, whence mobility existeth.
69. The heat kindleth all the qualities, out of which the light riseth up and
expandeth itself aloft in all the qualities, so that they see one another: For
when the heat worketh in the sweet moisture, then it generateth the light in
all the qualities, so that one quality seeth the others.
70. From whence the senses and thoughts exist, so that one quality seeth
the others, which are also in it, and tempered with itself, and proveth them
with its sharpness, so that there cometh to be but one will; which in the
body riseth up in the first fountainsource or wellspring in the astringent or
harsh quality.
71. There the bitter quality penetrateth in the heat through the astringent,
and the sweet in the water letteth it easily or gently through; and there the
bitter in the heat goeth through the sweet water forth from the body and
maketh two open gates, which are the eyes, the first sense or sensibility.
72. You have an example and type or resemblance of this, if you behold and
consider this world, especially the earth, which is of the kind and condition
of all qualities, and all manner of figures or shapes are formed and imaged
therein.
73. First the astringent quality is therein, which attracteth the Salitter
together, and fixeth or maketh the earth firm and compact, so that it cometh
to be a solid body, which holds together and doth not break asunder, and
[the astringent quality] imageth, frameth or formeth therein all manner of
bodies, according to the kind of each quality, viz. all manner of stones and
ores of minerals, and all manner of roots, according to the condition or kind
of each quality.
74. Now when these are imaged or formed, there it [the astringent quality]
lieth as a corporeal, springing, boiling mobility, for it moveth or boileth
through and in the bitter quality in itself, as in its own imaged, formed or
framed body; but without the heat, which is the spirit of nature [or
naturespirit], it hath as yet no life to growing, vegetation, springing or
spreading abroad.
75. But when the heat of the sun shineth upon the earth, then there spring
and grow in the earth all manner of images or figures of ores or minerals,
herbs, roots and worms, and all whatsoever is therein. Understand this aright.
76. In the earth the heat of the sun kindleth the sweet quality of water, in all
imaged or framed figures; and then through the heat the light cometh to be
in the sweet water, and that enlighteneth the astringent or sour quality, and
the bitter, so that they see in or by the light; and in that seeing the one riseth
up into the other, and proveth the other, that is, in that seeing the one
tasteth of the other's sharpness, from whence cometh the taste.
77. When the sweet quality perceiveth the taste of the bitter quality, it caggs
at it [checks or stops it], and giveth back; even as a man, when he tasteth
astringent, harsh or bitter gall, openeth both the gums of his palate [throat
or jaws] in his mouth in his cagging, and wideneth his palate more than it
is of itself; and just so doth the sweet quality against the bitter.
78. When the sweet quality thus stretcheth or wideneth itself, and retireth
from the bitter, then the astringent always presseth after it, and would also
fain taste of the sweet: and always maketh the body, that is behind it, and
in it, to be dry; for the sweet quality is the mother of the water, and is very
meek, mild, soft and gentle.
79. Now when the astringent or harsh and the bitter qualities get their light
from the heat, then they see the sweet quality, and taste of its sweet water,
and then they continually make haste after the sweet water, and drink it up,
for they are very hard, rough and thirsty, and the heat drieth them quite up.
80. And the sweet quality always flieth from the bitter and the astringent,
and always stretcheth its palate wider, and the bitter and the astringent
continually hasten after the sweet, and refresh themselves from the sweet,
and dry up the body.
81. Thus is the true springing or vegetation in nature, be it in man, beast,
wood, herbs or stones.
Now observe the End of Nature in this World.
82. When the sweet quality thus flieth from the bitter, and from the sour
and astringent, then the astringent and the bitter make all the haste they can
after it, as their best treasure; and the sweet presseth vehemently from
them, and striveth so much that it driveth and penetrateth through the
astringent or harsh quality, and rends the body, and goeth forth from the
body, out above the earth, and hasteneth so fast, till a long stalk groweth
up.
83. Then the heat above the earth presseth upon the stalk, and so the bitter
quality is then kindled by the heat, and it [the stalk] receiveth a repulse from
the heat, so that it is terrified, and the astringent quality drieth it.
84. Therein the astringent, the sweet, the bitter and the heat struggle
together, and the astringent quality in its coldness continually maketh their
dryness, and so the sweet withdraweth on the sides, and the others hasten
after it.
85. But when it seeth that it is like to be taken or captivated (the bitter
quality from within pressing so hard upon it, and the heat from without
pressing upon it also), it maketh the bitter fervent or burning, and
inflameth it, and there it [the sweet quality] leapeth, springing up through
the astringent quality, and riseth up again aloft; so there cometh to be a
hard knot behind it in that place where the struggling was, and the knot
gets a hole or orifice.
86. But when the sweet quality leapeth or springeth up through the knot,
then the bitter quality had so much affected or wrought upon it that it was
all in a trembling; and as soon as it cometh above the knot it suddenly
stretcheth itself forth on all sides, striving to fly from the bitter quality; and
in that stretching forth its body keepeth hollow in the middle, and in the
trembling, leaping or springing up through the knot, it still gets more stalk
or leaves, and now is frolick or cheerly that it hath escaped the battle.
87. So when the heat from without thus presseth upon the stalk, then the
qualities become kindled in the stalk, and press through the stalk, and so
become affected or wrought upon in the external light of the sun, and
generate colours in the stalk, according to the kind of its quality.
88. But so long as the sweet water is in the stalk, the stalk retaineth its
greenish colour according to the kind of the sweet quality.
89. Such substance the qualities always bring to pass with the heat in the
stalk, and the stalk always groweth farther, and always one storm or assault
is held after another, whereby the stalk always getteth more knots, and still
spreadeth forth its branches farther and farther.
90. In the meanwhile the heat from without always drieth the sweet water
in the stalk, and the stalk is always smaller at the top; the higher it groweth
the smaller it is, growing on so long till it can escape or run no farther.
91. And then the sweet quality yieldeth to be taken captive, and so the
bitter, the sour, the sweet and the astringent reign jointly together, and the
sweet stretcheth itself a little forth, but it can escape no more, for it is
captivated or caught.
92. And then from all the qualities which are in the body, there groweth a
bud or head, and there is a new body in the bud or head, which is formed
or figured answerable or like to the first root in the earth, only now it gets
another more subtile form.
93. And then the sweet quality extends itself gently or mildly, and there
grow little subtile leaves in the head, which are of the kind of all the
qualities, and then the sweet water is as it were a pregnant woman new
with child, having conceived the seed, and it always presseth onward, till it
openeth the head.
94. And then also the sweet quality presseth forth in little leaves, like a
woman who is in travail and bringing forth, but the little leaves or blossoms
have no more its colour and form, but the form of all the qualities; for now
the sweet quality must bring forth the children of the other qualities.
95. And when this sweet mother hath brought forth the fair, green, blue,
white, red and yellow flowers, blossoms or children, then she groweth quite
weary, and cannot long nourish or nurse these children, neither can she
have them long, seeing they are but her stepchildren, which are very tender.
96. And so when the outward heat presseth upon these tender children, all
the qualities in the children come to be kindled, for the spirit of life
qualifieth or floweth in them.
97. And seeing they are too weak for this strong spirit, and cannot elevate
themselves, they yield or surrender their noble power, and that smells so
lovely and with so pleasant a savour that it rejoiceth the very heart, and
maketh it laugh; but they must wither and fall off, because they are too
tender for this spirit.
98. For the spirit draweth from the head or bud into the blossoms, and the
head or bud is formed according to the kind of all the qualities; the
astringent quality attracteth or collecteth the body of the bud or head, and
the sweet quality softeneth it and spreadeth it abroad, and the bitter quality
parteth or distinguisheth the matter into members, and the heat is the living
spirit therein.
99. Now all the qualities labour or work therein, and bring forth their fruit
or children, and every child is qualified or conditioned according to the
kind and property of all the qualities.
100. This they drive and act so long, till all the matter is quite dried, till the
sweet quality or sweet water is dried up, and then the fruit falls off, and the
stalk drieth also and falleth down.
And this is the End of Nature in this World.
101. Concerning this, much higher things are to be written, which you will
find concerning the creation of this world: This is only brought in for a
similitude, and described in the briefest manner.
102. Now the otlier form of the qualities, or of the divine powers, or of the
seven spirits of God, is especially to be observed or known by the instance
or example of heat.
103. First there is the ground, or the corporeal being, although in the Deity,
or in the creatures, it [the heat] hath no peculiar or several body, for all the
qualities are one in another as one, however the operation of every quality
is perceived in particular and severally.
104. Now in the body or fountain is the heat, which generateth the fire, and
which is a form or kind of thing that a man can search into; and out of the
heat goeth the light through all the spirits and qualities; and the light is the
living spirit, which a man cannot search into.
105. A man can search into its will, and know what it willeth, or how it is:
For it proceedeth in the sweet quality, and the light riseth up in the sweet
quality in the sweet water, but not in the other qualities.
106. For example: If the sweet quality hath the predominance thou canst
kindle all things in this world, and so make them burn and give light, but
where the other qualities are predominant thou canst kindle nothing; for
though thou mayest bring heat into a thing yet thou canst not bring the
spirit into it, to make it give light. Therefore all qualities are the children of
the sweet quality, or of the sweet water, because the spirit riseth up only in
the water.
107. Art thou a rational man, in whom is the spirit and understanding? then
look all about in the world, for there thou wilt find it thus.
108. Thou canst kindle wood that it give light, for the water is chief upper
regent, or predominant therein; so likewise in all sorts of herbs on earth,
wherein the sweet water is predominant.
109. Thou canst not kindle light in a stone, because the astringent or harsh
quality is chief or predominant therein: neither canst thou kindle light in
earth, unless the other qualities be first vanquished and boiled out of it,
which is seen in gunpowder; yet this light is but a flash or a spirit of terror,
wherein the devil in the anger of God representeth himself, which I will
describe and demonstrate more largely in another place.
Objection.
110. But thou wilt say that a man cannot kindle the water to make it give
light.
Answer.
111. Yes, dear man, here lieth or sticketh the Mystery. The wood which
thou kindlest is not very fire, but a dark or opaque stock, still the fire and
light take their original from thence.
112. But thou must understand this concerning the sweet quality of the
water, and not concerning the stick or block; but it is to be understood
concerning the unctuosity [oiliness] or fatness which is the spirit therein.
113. Now in the elementary water on earth the sweetness is not the chief or
upper regent, but the astringent, bitter and sour quality; else the water
were not mortal, but were as that water is out of which heaven is created.
114. That I will demonstrate to thee thus, viz. that the astringent, sour and
bitter quality is predominant in the elementary water on earth.
115. Take rye, wheat, barley, oats, or what you will, wherein the sweet
quality is predominant, soak or steep it in the elementary water, afterwards
distil it, then the sweet quality will take away the predominancy from the
others; and afterwards kindle that water, and then you will see the spirit
which is remaining in the water of the unctuosness or fatness of the corn,
which overcame the water.
116. This thou seest also in flesh: The flesh neither burneth nor shineth nor
giveth light, but its fat burneth and shineth or giveth light.
Question.
117. Thou mayest perhaps ask, How comes that to pass, or in what manner
is it so?
Answer.
118. Behold, in flesh the astringent or sour, and the bitter qualities are
predominant; and in the fat the sweetness is chief and predominant;
therefore fat creatures are always merrier and frolicker than the lean,
because the sweet spirit floweth more abundantly in them than in the lean.
119. For the light of nature, which is the spirit of life, shineth more in them
than in the lean: For in that light in the sweet quality standeth the
triumphing or the joy, for the astringent or harsh and bitter qualities
triumph therein, for they rejoice that they are refreshed, fed, given to drink
and enlightened from the sweet and light quality.
120. For in the astringent or harsh quality there is no life, but an astringent,
cold, hard death; and in the bitter quality there is no light, but a dark, bitter
and raging pain, a house of trembling, horror, and fierce, wrathful, fearful
misery.
121. Therefore when they are guests feasting at the sweet and light quality,
then are they affected, and pleasant, very joyful and triumphing in the
creature.
122. Therefore no lean creature is merry, unless it be that heat is
predominant therein: That is, though it be lean, and hath little of the fat or
oil in it, yet perhaps sweetness is very abundant there.
123. On the other side, many creatures have much fatness, and yet are very
melancholy or sad, which is because their fatness is inclined to the condition
of the elementary water, wherein the astringent or harsh, and bitter
qualities are somewhat strong.
Of the Language of Nature.
124. Art thou a rational man? then observe this: The spirit which moveth on
high, aloft from the heat, taketh its exit, rising and shining in the sweet
quality; therefore the sweet quality is its friendly or kind will, and reigneth
in meekness; and meekness and humility are its proper house or habitation.
125. This is the pith or kernel of the deity, and therefore IT is called GOTT,
GOD, because it is sweet, meek, friendly and bounteous or good, GUTIG;
and therefore is IT called Barmhertzig (warmhearted or merciful), because
its sweet quality riseth up in the astringent or sour and bitter qualities, and
refresheth, moisteneth and enlighteneth them, that they might not remain a
dark valley.
126. For understand but thy mother tongue aright; thou hast as deep a
ground therein as is in the Hebrew or Latin: Though the learned elevate
themselves in these, like a proud arrogant bride; it is no great matter, their
art is now on the lees [Turba], or bowed down to the dust.
127. The spirit sheweth and declareth, that yet before the end, many a layman will
know and understand more than now the wittiest or most cunning doctors know;
for the gates of heaven set themselves open; those that do not blind themselves shall
and will see it very well; the Bridegroom crowneth his bride. AMEN.
128. Observe, the word BARM is chiefly formed upon thy lips, and when
thou pronouncest BARM then thou shuttest thy mouth, and snarlest in the
hinder part of the mouth; and this is the astringent quality, which
environeth or encloseth the word; that is, it figureth, compacted or
contracteth the word together, that it becometh hard, or soundeth, and the
bitter quality separateth or cutteth or distinguished it.
129. That is, when thou pronouncest BAR, the last letter R snarleth and
murmureth like a trembling breath, and thus doth the bitter quality, which
is a trembling.
130. Now the word BARM is a dead word, void of understanding, so that
no man understands what it meaneth; which signifieth that the two
qualities, astringent, and bitter, are a hard, dark, cold and bitter being,
which have no light in them: And therefore a man cannot understand their
power without the light.
131. But when a man saith BARMHERTZ, he fetcheth or presseth the
second syllable out from the deep of the body, out from the heart, for the
right spirit speaketh forth the word HERTZ, which riseth up aloft from the
heat of the heart, in which the light goeth forth and floweth.
132. Now observe, when thou pronouncest BARM, then the two qualities,
the astringent and the bitter, form, frame or compact together the word
BARM, very leisurely or slowly; for it is a long, impotent, feeble syllable,
because of the weakness of the qualities.
133. But when thou pronouncest HERTZ then the spirit in the word
HERTZ( heart) goeth forth suddenly, like a flash of lightning, and giveth the
distinction and understanding of of the word.
134. But when thou pronouncest IG, then thou catchest or captivatest the
spirit in the midst of the other two qualities, so that it must stay there and
form the word.
135. Thus is the divine power also; the astringent and bitter qualities are
the Salitter of the divine omnipotence, the sweet quality is the pith or kernel
of the Barmhertzigkeit, warmheartedness, or mercifulness, according to
which the whole being, with all the powers, is called GOTT (GOD).
136. The heat is the kernel of the spirit, out of which the light goeth and
kindleth itself in the midst or centre of the sweet quality, and becometh
captivated by the astringent and bitter qualities, as in the midst or centre
wherein the Son of God is generated, and that is the very Hertz (heart) of
God.
137. The light's flame or flash, which in the twinkling of an eye, or in a
moment, shineth into all the powers, even as the sun doth in the whole
world, is the Holy Ghost, which goeth forth from the clarity or brightness of
the Son of God, and is the flash of lightning and sharpness; for the Son is
generated in the midst or centre of the other qualities, and is caught by the
other qualities. Understand this high thing rightly.
138. When the Father speaketh or pronounceth the WORD, that is,
generateth his Son (which is always done for ever and eternally), then that
Word first taketh its original in the astringent quality; therein it fixeth,
conceiveth or compacteth itself; and in the sweet quality it taketh its
fountain, spring or source, and in the bitter quality it sharpeneth and
moveth itself, and in the heat it riseth up and kindleth the middle sweet
fountain or source.
139. Now it burneth jointly or equally alike in all the qualities of the kindled
fire, and the fire burneth forth from the qualities; for all qualities burn, and
that fire is one fire, and not many several fires.
140. That fire is the very Son of God, who is thus generated always from
eternity to eternity: This I can demonstrate by the heaven and the earth, the
stars and the elements, and by all the creatures, stones, leaves and grass,
yea in the devil himself; and that, not with dead, slight, insignificant
arguments, void of understanding, but with clear, quick, living and invincible
firm arguments, even above, beyond and to the refutation of all men's
reason, convincingly and undeniably; and lastly, in opposition against all
the devils and the gates of hell; and I would do it here, if it would not take
up too much room.
141. Yet it shall be treated of all along in this whole book, in all the articles
and parts thereof; but you shall find it more particularly in that part
concerning the creation of the creatures, as also concerning the creation of
heaven and earth and of all things, which will be fitter to be done then, and
more easily apprehended by the Reader.
Now observe:
142. Out of that fire goeth forth the flash or the light, and moveth or boileth
in all the powers, and hath or containeth in itself the fountain and sharpness
of all the powers, because it is generated, through the Son, out of all the
powers of the Father; and so then it reciprocally maketh all the powers in
the Father living and moving; and through that spirit are all the angels
formed and imaged out of the Father's powers.
143. That spirit formeth and preserveth and supporteth all, all vegetation, all
colours and all creatures, both in heaven and in this world, and above the
heaven of heavens. For the birth or geniture of the holy Trinity above all is
thus and no otherwise, neither will it be otherwise in all eternity.
144. But when the fire is kindled in a creature, that is, when a creature
elevateth itself too high or too much (as Lucifer and his legions did), then the
light extinguished or goeth out, and the fierce, wrathful and hot source, the
source of the hellish fire, riseth up, that is, the spirit of the fire riseth up in
the fierce quality.
145. Observe here the circumstances how this is done, or how it can come to
be done. Therefore consider: an angel is formed, figured, composed or
compacted together out of all powers, as I have described it at large.
146. Now when he elevateth himself, he elevateth himself first in the
astringent quality, which he gripeth close together, as a woman who is in
travail, and presseth himself, whereby the hard quality becometh so hard
and sharp that the sweet water can force or prevail with it no more, and so
can rise up no more meekly or mildly in the creature, but is captivated and
dried up by the astringent quality, and changed into a hard, sharp, fierce
coldness.
147. For it becometh too empty and dry by the astringent contraction, and
loseth its bright lustre, and its unctuosity, fatness or oiliness (wherein the
light spirit riseth up, which is the spirit of the holy angelical and divine life)
becometh so hard compacted and pressed together by the astringent
quality, whereby it is dried up like sweet dry wood.
148. So when the bitter quality riseth up in the exsiccated or dried sweet
quality, then the sweetness cannot mollify it, and saturate it with its sweet
light water, because it is dried up.
149. There the bitter quality raveth and rageth, and seeketh for rest and
food, and finds it not, and moveth or boileth in the body as a lingering
poison.
150. Now when the heat kindleth the sweet quality, and would mitigate its
heat in the sweet water (whence it riseth up and shineth in the whole body),
there it finds nothing but a hard, dry, sweet source or quality, there is no
sap or moisture, the sap being quite exsiccated or dried up by the
astringency.
151. Then the heat kindleth the sweet source or quality, with an intent to be
refreshed, but there is no sap left, the sweet source or quality is now burning
and glowing only, even as a hard, dried or burnt stone, and can no more
kindle its light. And so the whole body remaineth now a dark valley, in
which there is nothing but a fierce hard coldness in the astringent quality,
and in the sweet quality a hard glowing fire only, wherein the fierce
wrathful heat riseth up in all eternity, and in the bitter quality there is a
raving, a raging, a stinging and a burning.
152. Thus you have here the true description of an expulsed angel or of a
devil, as also the cause thereof, and that not written in a similitude only, but
in the spirit, through that power out of which all things are come to be.
153. O man! behold thyself herein, look before thee and behind thee,
nothing is in vain.
154. This great history or action, of how it came to pass and how it went,
you will find it at large concerning the fall of the devil.
V. Of the Fifth Circumstance or Species.
155. The Fifth quality, or the fifth spirit of God among the seven spirits of
God, in the divine power of the Father, is the gracious, amiable, blessed,
friendly and joyful love.
156. Now observe what is the fountain of the gracious, amiable, blessed and
friendly love of God; observe it exactly, for it is the very pith, marrow or
kernel.
157. When the heat in the sweet quality riseth up, and kindleth the sweet
source, fountain or spring, then that fire burneth in the sweet quality; now
seeing the sweet quality is a thin or transparent lovely pleasant sweet
fountain or springwater, it allayeth the heat and quencheth the fire, and so
there remaineth in the sweet fountainspring of the sweet water only the
joyful light.
158. The heat is only a gentle soft warming, even as it is in a man who is of a
sanguine complexion, wherein also the heat is only a friendly, cheerly
wanning, if the party liveth temperately, and keepeth a due measure.
159. That friendly courteous lovelightfire goeth along in the sweet quality,
and riseth up into the bitter and astringent qualities, and so kindleth the
bitter and astringent qualities, feeding them with its sweet lovesap,
refreshing, quickening and enlightening them, and making them living or
lively, cheerful and friendly.
160. And when the sweet, light, lovepower cometh to them, so that they
taste thereof and get its life, O, there is a friendly meeting, saluting and
triumphing, a friendly welcoming and great love, a most friendly and
gracious, amiable and blessed kissing, and well-relishing taste.
161. There the Bridegroom kisseth his bride: O gracious amiable blessedness
and great love! how sweet art thou? How friendly and courteous art thou?
How pleasant and lovely is thy relish and taste? How ravishingly sweet
dost thou smell? O noble light and bright glory, who can apprehend thy
exceeding beauty? How comely adorned is thy love? How curious and dainty
are thy colours? And all this eternally! Who can express it?
162. Or why and what do I write, I, whose tongue doth but stammer like a
child that is learning to speak? With what shall I compare it? or to what
shall I liken it? Shall I compare it with the love of this world? No, that is but
a mere dark valley to it.
163. O immense greatness! I cannot compare thee to anything, but only to
the resurrection from the dead; there will the love-fire rise up again in us,
and embrace man courteously and friendly, and kindle again our
astringent, bitter and cold, dark and dead quality, and embrace us most
friendly.
164. O noble guest! O, why didst thou depart from us! O fierceness, wrath
and astringency or severity, thou art the cause of it! O fierce wrathful devil!
O, what hast thou done, who hast sunk down thyself and thy beautiful
bright angels into darkness? Woe, woe for ever!
165. O, was not the gracious, amiable, blessed and fair love in thee also? O
thou high and lofty-minded devil! Why wouldst thou not be contented?
Wert thou not a Cherubim? and was there anything so beautiful and bright
in heaven as thou? For what didst thou seek? Wouldst thou be the whole or
total God? Didst thou not know that thou wert a creature, and hadst not the
fan and castingshovel in thy own hand or power?
166. O, why do I pity thee, thou stinking goat? O thou cursed stinking devil!
how hast thou spoiled us? How wilt thou excuse thyself? What wilt thou
object to me? Objection.
167. Thou sayest, if thy fall had not been, man would never have been
thought of.
Answer.
O thou lying devil! Though that should be true, yet the Salitter out of which
man is made (which is also from eternity, as well as that out of which thou
art made), had stood in eternal joy and bright glory, and had likewise risen
up in God, and had tasted of the gracious, amiable, blessed love in the seven
spirits of God, and enjoyed the heavenly joy.
168. O thou lying devil, stay but a little, the spirit will discover thy shame to
thee; tarry but a little while longer, and thy pomp, pride and pageantry
will be at an end. Stay, the bow is bent, the arrow will hit thee, and then
whither wilt thou fall? The place is ready provided and prepared, it wanteth
only to be kindled; wilt thou bring fuel lustily to it, that thou be not frozen
with cold? Thou wilt sweat very hard: Dost thou suppose thou shalt obtain
the light again? No, but hell fire. Smell thy sweet love, guess at it, what is
that called? Gehenna; yes, that will be in love with thee eternally.
169. Woe, woe, poor miserable blinded man, why sufferest thou the devil to
make thy body and soul so dark and blind? O temporal good, and the
pleasure and voluptuousness of this life! thou blind whore, why dost thou
go a wooing and a whoring to the devil?
170. O security! the devil watcheth for thee. O high-mindedness! thou art a
hellish fire. O beauty, pomp or bravery! thou art a dark valley. O potency of
dominion! thou art a raging and a tearing of the hellish fire. O
selfvindication or vengeance! thou art the fierce wrath of God.
171. O Man! why will the world be too narrow for thee? Thou wilt needs
have it all for thyself; and if thou hadst it, thou wouldst not have room
enough. O, this is the devil's highmindedness, who fell out of heaven into
hell.
172. O man! alas, O man! why dost thou dance with the devil who is thine
enemy? Art thou not afraid that he will thrust thee into hell? Why dost
thou go on so securely? Is it not a very narrow stick on which thou dancest?
Under that small narrow bridge is hell! Dost thou not see how high thou
art, and how dangerously and desperately thou goest? Thou dancest
between heaven and hell.
173. O thou blind man! how doth the devil mock at thee? O, wherefore dost
thou trouble heaven? Dost thou think thou wilt not have enough in this
world? O blind man! is not heaven and earth thine? Nay, God himself too?
What dost thou bring into this world, or what dost thou take along with
thee at thy going out of it? Thou bringest an angelical garment into this
world, and with thy wicked life thou turnest it into a devil's mask or vizor.
174. O thou miserable man, return, the heavenly Father hath stretched forth
both his arms and calleth thee; do but come, he will take thee into his love.
Art thou not his child? He doth love thee. If he did hate thee, he must be at
odds with himself. O no, it is not so: there is nothing in God but a merciful,
amiable love and bright glory.
175. O ye watchmen of Israel! why do ye sleep? Awake from the sleep of
whoredom, and dress or trim your lamps: The Bridegroom cometh, sound
your trumpets.
176. O ye covetous, stiffnecked and drunken roisterers! how do you woo
and go a whoring after the covetous devil? Thus saith the LORD, Will ye
not feed my people which I have committed to your charge?
177. Behold I have set you upon Moses' chair, and entrusted you with my
flock; but you mind nothing but the wool, and mind not my sheep, and
therewith you build your great palaces. But I will set you on the stool of
pestilence, and my own Shepherd shall feed my sheep eternally.
178. O thou fair world, how doth heaven complain of thee? How dost thou
trouble the elements? O wickedness and malice! when wilt thou leave, and
give over? Awaken! awaken! and bring forth, thou sorrowful woman;
behold thy Bridegroom cometh, and requireth fruit at thy hands: Why dost
thou sleep? Behold, he knocketh!
179. O gracious, amiable, blessed love and clear bright light, tarry with us, I
pray thee, for the evening is at hand. O truth! O justice and righteous
judgment! what is become of thee? Doth not the spirit wonder, as if he had
never seen the world before now? O, why do I write of the wickedness of
this World? I must do it, the devil's and the world curseth me for it. Amen.

THE NINTH CHAPTER
Of the Gracious, amiable, blessed, friendly and merciful Love of God.
The Great, Heavenly and Divine Mystery.
1. BECAUSE I write here of heavenly and divine things, which are
altogether strange to the corrupted, perished nature of man, the Reader
doubtless will wonder at the simplicity of the author, and be offended at it.
2. Because the condition and inclination of the corrupted nature is to gaze
on high things alone, like a proud, wild, wanton and whorish woman, who
always gazeth in her heat or burning lust after handsome men, to act
wantonness with them.
3. Thus also is the proud, corrupted, perished nature of man, it stareth only
upon that which is glittering and in fashion in this world, and supposeth
that God hath forgotten the afflicted, and therefore plagueth them so,
because he mindeth them not.
4. Corrupt nature imagineth that the Holy Ghost regardeth only high
things, the high arts and sciences of this world, the profound studies, and
great learning.
5. But whether it be so or no, look but back, and then you will find the true
ground. What was Abel? A shepherd. What were Enoch and Noah? Plain,
simple men. What were Abraham, Isaac and Jacob? Herdsmen.
6. What was Moses, that dear man of God? A herdsman. What was David,
when the mouth of the Lord called him? A shepherd.
7. What were the great and the small prophets? Vulgar, plain and mean
people: some of them but country people and herdsmen, counted the
underlings or footstools of the world: Men counted them but mere fools.
8. Though they did miracles and wonders, and shewed great signs, yet the
world gazed on high things alone, and the Holy Ghost must be as the dust
under their feet: For the proud devil always endeavoured to be king in this
world.
9. How came our King JESUS CHRIST into this world? Poor, and in great
trouble and misery, and had not where to lay his head.
10. What were his Apostles? Poor, despised, illiterate fishermen. And what
were they that believed their preaching? The poorer and meaner sort of the
people. The High Priests and Scribes were the executioners of Christ, [they]
who cried out, Crucify him, crucify him.
11. What were they that in all ages of the Church of Christ stood by it most
stoutly and constantly? The poor, contemptible, despised people, who shed
their blood for the sake of Christ.
12. But who were they that falsified and adulterated the right, pure Christian
doctrine, and always fought against and opposed it? Even the learned
doctors and scribes, popes, cardinals, bishops, and great dons or masters
and teachers. And why did the world follow after them, and depend on
them? But because they had great respect, were in great authority and
power, lived stately, and carried a port in the world. Even such a proud whore
is the corrupt, perished human nature. "But because they had," etc. "Only
because they had a high standing and made a great show before the
world."
13. Who was it that purged out of the Churches in Germany the Pope's
greediness of money, his idolatry, bribery, deceit and cheating? A poor
despised monk or friar Luther]. By what power and might? By the power of
God the Father, and by the power and might of God the Holy Ghost.
Question.
14. Then what is yet concealed or remains hidden, the true doctrine of
Christ? Answer. No; but the philosophy [Gnosis], and the deep ground of
God; the heavenly delightful habitation and pleasure; the revelation of the
creation of angels; the revelation of the horrible fall of the devil; from
whence evil proceedeth; the creation of this world; the deep ground and
mystery of man, and of all creatures in this world; the Last Judgment and
change of this world; the mystery of the resurrection of the dead; and of
eternal life.
15. This shall arise in the depth, in great plainness and simplicity. But why
not in the height in art? [In order] that no man should dare to boast that he
himself hath done it, and that hereby the devil's pride should be discovered
and brought to nothing.
16. But why doth God so? Of his great love and mercy towards all people
and nations, and to shew hereby that now is near at hand the time of the
restitution of all whatsoever is lost, wherein men shall behold and enjoy the
perfection, and move in the pure light and deep knowledge of God.
17. Therefore, beforehand, will arise the dawning of the day, or morning
redness, whereby the day may be known or taken notice of.
18. He that will now sleep, let him sleep still; and he that will awake and trim his
lamp, let him awake still: Behold the Bridegroom cometh, and he that is awake and
is ready accompanieth him into the eternal heavenly wedding: But he that
sleepeth at his coming, he sleepeth for ever, eternally in the dark prison of
fierceness or wrath.
19. Therefore I would have the Reader warned that he read this book with
diligence, and not he offended at the meanness or simplicity of the author,
for God looketh not to high things, for He alone is high: But he careth for the
lowly, how to help them.
20. If you come so far as to apprehend the spirit and sense of the author,
then you will need no admonition, but will rejoice and be glad in this light,
and thy soul will laugh and triumph therein.
21. Now observe, The gracious, amiable, blessed love, which is the fifth
fountain-spirit in the divine power, is the hidden source, fountain or quality
which the corporeal being cannot comprehend or apprehend, but only
when it riseth up in the body, and then the body triumpheth therein, and
behaveth itself friendly, lovely and courteously; for that quality or spirit
belongeth not to the imaging or framing of a body, but riseth up in the body,
as a flower springeth up out of the earth.
22. Now this fountain-spirit taketh its original at first out of the sweet
quality of the water. Understand this, how it is, and observe it exactly.
23. First there is the astringent quality, then the sweet, and next the bitter:
The sweet is in the midst between the astringent and the bitter. Now the
astringent causeth things to be hard, cold and dark; and the bitter teareth,
driveth, rageth and divideth or distinguished. These two qualities rub and
drive each other so hard, and move so eagerly, that they generate the heat,
which now in these two qualities is dark, even as heat in a stone is.
24. As when a man taketh a stone, or any hard thing, and rubbeth it against
wood, these two things are heated: Now this heat is but a darkness, having
no light therein: And so it is, in the divine power also.
25. Now the astringent and the bitter qualities, without the sweet water, rub
and drive themselves so hard the one against the other, that they generate
the dark heat, and so are kindled in themselves.
26. And this [process] together [with the agents therein] is the wrath or anger
of God, the source and original of the hellish fire. As we see by Lucifer, who
elevated and compressed himself so hard together with his legions, that the
sweet fountain-water in him was dried up, wherein the light kindleth, and
wherein the love riseth up.
27. Therefore now he is eternally an astringent, hard, cold, bitter, hot and
sour stinking fountain-source: For when the sweet quality in him was dried
up, it became a sour stink, a valley of misery, and a house of perdition and
woe. Now further into the Depth.
28. When the astringent and the bitter qualities rub themselves so hard the
one upon the other that they generate heat (the sweet quality, the sweet
fountain-water, being therein in the midst or centre, between the astringent
and bitter qualities), the heat becometh generated between the astringent
and the bitter qualities in the sweet fountain-water, through [by means of]
the astringent and the bitter qualities:
29. There the light kindleth in the heat in the sweet fountain-water, and this
is the beginning of life: For the astringent and bitter qualities are the
beginning and cause of the heat and of the light also, and thus the sweet
fountain-water becometh a shining light, like the blue or azure light of
heaven.
30. And that bright light fountain-water kindleth the astringent and the
bitter qualities, and the heat (which is generated by the astringent and the
bitter qualities in the sweet water), riseth up out of the sweet fountain-water
through the astringent and bitter qualities, and in the astringent and bitter
qualities the light first then becometh dry and shining, as also moveable and
triumphing.
31. And when the light riseth up out of the sweet fountain-water in the heat,
in the astringent and bitter qualities, then the bitter and astringent qualities
taste the light and sweet water, and the bitter quality catcheth the taste of
the sweet water, and in the sweet water is the light, but only of a sky-colour
or azure, which is blue.
32. And then the bitter quality trembleth, and dissolveth the hardness in the
astringent quality, and the light becometh dry in the astringent, and
shineth clear, much brighter than the light of the sun.
33. In this rising up the astringent quality becometh meek, light, thin or
transparent and pleasant or lovely, and obtaineth its life, whose original
riseth up out of the heat in the sweet water, and this now is the true fountain
or wellspring of love. Observe this in the deep Sense.
34. How should love and joy not be there, where life is generated in the
very centre or midst of death, and light in the midst of darkness?
Question. Thou askest, How comes that to pass?
Answer.
35. If my spirit indeed did sit in thy heart, and spring up in thy heart, then
thy body would find, feel and apprehend it.
36. But otherwise I cannot bring it into thy sense. Neither canst thou
apprehend or understand it, unless the Holy Ghost kindle thy soul, so that
this light itself shine in thy heart.
37. Then will this light itself be generated in thee, as in God, and rise up in
thy astringent and bitter qualities, in thy sweet water, and triumph, as in
God: Now when this is done, then will you first understand my book, and not
before.
Observe:
38. When the light is generated in the bitter quality, that is, when the bitter
and dry fountain-sources catch the sweet fountain-water of life, and drink it,
then the bitter spirit becometh living in the astringent spirit, and the
astringent spirit, which is as a spirit impregnated with child, is
impregnated with life, and must continually generate the life.
39. For the sweet water, and the light in the sweet water, rise up continually
in the astringent quality, and the bitter quality triumpheth continually
therein, and so there is nothing else but mere laughing and joy, and mere
existing in love.
40. For the astringent quality loveth the sweet water.
41. First, because in the sweet water the spirit of light is generated, and
saturateth or moisteneth the astringent, hard and cold qualities; also it
enlighteneth them and warmeth them; for in water, light and heat the life
consisteth.
42. Secondly, the astringent quality loveth the bitter, because the bitter
quality in the sweet water, that is, in water, heat and light, triumpheth in
the astringent quality, and maketh the astringent moveable or stirring,
wherein the astringent also can triumph.
43. Thirdly, the astringent quality loveth the heat, because in the heat the
light is generated, whereby the astringent quality is enlightened and
warmed.
44. And the sweet quality also loveth the astringent.
45. First, because the astringent drieth it up, that it becometh not thin or
dim like the elementary water, and that its quality consisteth in power; and
because in the astringent quality the light, which is [thus] generated therein,
becometh shining and dry.
46. Besides, the astringent quality is a cause of the heat which is generated
in the sweet water, wherein the light riseth up, and wherein the sweet
water standeth in great clarity, brightness or glory.
47. Secondly, the sweet quality also loveth the bitter, because it is a cause of
the heat, and also because the bitter spirit triumpheth and trembleth in the
sweet water, heat and light, and so maketh the sweet water moveable or
stirring and living.
48. Thirdly, the sweet quality loveth heat exceedingly, so very much that I
cannot compare it to anything; but you may take this for a similitude,
though it comes very short of it: Suppose that in two young people of a
noble complexion, these being kindled in the heat and fervour of burning
love the one to the other, there is such a fire as this: that if each could creep
into the body and heart of the other, or if they could transmute themselves
into one body, they would do it.
49. But this earthly love is only cold water, and is not true fire: A man
cannot find any full similitude of it in this halfdead world. In all divine things
that receive the true lovefire, the resurrection of the dead at the last day
alone is a perfect similitude.
50. But the sweet quality doth thus love the heat because it generateth
therein the lightspirit, which is the spirit of life. For life existeth in the heat,
for if the heat were not, all would be a dark valley: Now so dear as the life
is, so dear also is the heat to the sweet spirit, and the light in the heat.
51. And the bitter quality also loveth all the other fountain-spirits. And first
the sweet. For in the sweet water the bitter spirit is refreshed, and therein it
quencheth its great thirst; and its bitterness is therein mitigated; also it
obtaineth its lightlife therein: In the astringent it hath its body, wherein it
triumpheth, cooleth and mitigateth itself; and in the heat it hath its power
and strength, wherein its joy standeth.
52. And the hot quality also loveth all the other qualities; and the love is so
great therein towards and in the others that it cannot be likened to
anything, for it is generated from and out of the others.
53. The astringent and bitter qualities are the father of the heat, and the
sweet fountain-water is its mother, which conceiveth, retaineth and
generateth it: For the heat existeth through the astringent and bitter hard
driving, which riseth up in the sweet quality, as in wood or fuel.
54. Wilt thou not believe this? Then open thy eyes, and go to a tree, look
upon it, and bethink thyself; there you see first the whole tree, take a knife
and cut a gash in it, and taste how it is; then you first taste the astringent,
harsh, choky quality, which draweth thy tongue together, and that also
draweth and holdeth together all the powers of the tree.
55. Then you taste the bitter quality, which maketh the tree moveable or
stirring, so that it springeth and groweth green and flourisheth, and so
getteth its branches, leaves and fruit.
56. After that you taste the sweet, which is very gentle and sharp; for it
getteth the sharpness from the astringent and bitter qualities.
57. Now these three qualities would be dark and dead, if the heat were not
therein: But as soon as the spring time cometh, that the sun with its beams
reacheth and warmeth the earth, the spirit becometh living by the heat in
the tree, and the spirits of the tree begin to grow green, flourish and
blossom.
58. For the spirit riseth up in the heat, and all the spirits rejoice therein, and
so there is a hearty love between them.
59. But the heat is generated through the power and impulse of the
astringent and bitter qualities in the sweet water.
60. But they must use the heat of the sun to their kindling, because the
qualities in this world are half dead, and are too weak; of which king Lucifer
was the cause, which you will find, here following, concerning his fall, and
concerning the creation of this world.
Of the friendly Love, gracious, amiable Blessedness and Unity of the Five
Qualifying or Fountain-spirits of God.
61. Though it be impossible for the hands of men to describe this
sufficiently, yet the enlightened spirit of man seeth it; for it riseth up just in
such a form and birth as the light [doth] in the divine power, and also in
[such a form and birth as] the qualities which are in God [rise up].
62. Only this is to be lamented concerning man, that his qualities are
corrupted, perished, and half dead; and therefore it is that man's spirit [in
its] or his qualities [in their] rising or kindling in this world, can come or
attain to no perfection.
63. On the other hand, it is highly to be rejoiced at, that man's spirit, in his
necessity, becometh enlightened and kindled by the Holy Ghost: [just] as the
sun kindleth the cold heat in a tree or herb, whereby the cold chilled heat
becometh living.
Now observe:
64. As the members of man's body love one another, so do the spirits also
in the divine power; there is nothing else but a mere longing, desiring, and
fulfilling, as also a triumphing and rejoicing the one in the other: For
through these spirits come the understanding and distinction in God, in
angels, in men, in beasts, in fowls and in everything that liveth.
65. For in these five qualities rise up the seeing, smelling, tasting and feeling;
and so a rational spirit cometh to be.
66. When the light riseth up, then one spirit seeth another.
67. When the sweet spring or fountain-water riseth up in the light, through
all the spirits, then the one tasteth the other; and then the spirits become
living, and the power of life penetrateth through all.
68. In that power the one smelleth the other; and through this qualifying
influence and penetration the one feeleth the other.
69. So there is nothing else but a hearty, loving and friendly aspect or
seeing, a pleasant smell, a good relishing or tasting, and a lovely feeling, a
gracious, amiable, blessed kissing, a feeding upon and drinking of one
another, and a lovely walking and conversing together.
70. This is the gracious, amiable, blessed BRIDE, which rejoiceth in her
BRIDEGROOM; herein is love, joy and delight; here is light and brightness
or clarity; here is a pleasant and lovely smell; here is a friendly and sweet
taste.
71. And this for ever without end! How can a creature sufficiently rejoice
therein? O dear love and gracious amiable blessedness! Surely thou hast no
end. No man can see any end in thee, thy profound deep is unsearchable,
thou art everywhere all over thus; only in the fierce devils art thou not thus,
they have spoiled and perished thee in themselves.
Question.
72. Now thou wilt say, Where then are these gracious, amiable and blessed
spirits to be met with? Do they dwell only in themselves in heaven? Answer.
73. This is the other open gate of the Deity, here thou must set thy eyes wide
open, and rouse up or awaken the spirit in thy half dead heart: for this is
not an obscure fiction, contrivance or phantasy.
Observe:
74. The seven spirits of God, in their circumference and space, contain or
comprehend heaven and this world; also the wide breadth and depth without
and beyond the heavens, even above and beneath the world, and in the
world, yea the whole Father, who hath neither beginning nor end.
75. They contain also all the creatures both in heaven and in this world; and
all the creatures in heaven and in this world are imaged, fashioned or
framed out of these spirits, and live in them as in their own propriety.
76. Their life and their reason is generated in them in such a manner as the
divine being is generated, and also in the same power.
77. Out of and from the same body of the seven spirits of God are all things
made and produced, all angels, all devils, the heaven, the earth, the stars,
the elements, men, beasts, fowls, fishes; all worms, wood, trees, also stones,
herbs and grass, and all whatsoever is.
Question.
78. Now thou wilt ask, Seeing God is everywhere, and is himself All, how
cometh it then that there is in this world such cold and heat, such biting
and striking among all creatures, and that there is almost nothing else but
mere fierceness or wrath in this world?
Answer.
[79. " The cause is, that, without [apart from, outside of] the light the first four
forms of nature are one at enmity against the other; and yet they are the causes of
life."]
80. Behold here the wickedness and malice which is the cause; viz. when
king Lucifer did sit in his kingdom, like a high-minded proud bride, then his
circuit, circle or orb contained or comprehended the place or space where
now is the created heaven, which is made out of the water:
81. And also the place of the created world, even unto heaven, as also the
deep where now the earth is, all that was a pure and holy Salitter, wherein
the seven spirits of God were complete and pleasant, as now [they are] in
heaven, although they are still complete and full in this world. But observe
the circumstances rightly.
82. When king Lucifer elevated himself, then he elevated himself in the
seven qualifying fountain-spirits, and kindled them with his elevation, so
that all was wholly burning, and the astringent quality was so hard and
compact, that it generated stones; and it was so cold, that it made the sweet
spring or fountain-water turn into ice.
83. And the sweet spring water became very thick and stinking, and the
bitter quality became very raging, tearing and raving, whence poison was
generated, and the fire or heat was violently and zealously or fervently
burning and consuming, and so there was a very great distemper and
confused mixture.
84. Upon this king Lucifer was thrust out of his royal place or kingly throne,
which he had in that place where now is the created heaven, and thereupon
instantly ensued the creation of this world. 85. And the hard, spoiled or
corrupt matter, which had wrought forth itself in the kindled seven
qualifying or fountain-spirits, was driven together, from whence the earth
and stones came to be, and, after that, all the creatures were created out of
the kindled Salitter of the seven spirits of God.
86. Now the qualifying or fountain spirits became so fierce and wrathful in
their kindling, that the one continually spoileth the other with its evil
corrupt quality or source, and so also now do the creatures, which were
made out of the qualifying or fountain spirits, and live in the same impulse,
the one biting, beating, worrying and annoying the other, all according to
the kind or disposition of the qualities.
87. Upon this now the total or universal God hath decreed the Last
Judgment, wherein he will separate the evil from the good, and set the good
again in the meek, mild and pleasant delight, as it was before the horrible
kindling of the devil, and will give that which is fierce or wrathful to king
Lucifer for an everlasting habitation.
88. And then there will be two parts or divisions of this kingdom, the one
men will get, with their King JESUS CHRIST; the other the devils shall have
with all ungodly men and wickedness.
89. This is a short introduction, that the Reader might the better understand
the divine Mystery; when I write concerning the fall of the devil, and
concerning the creation of this world, you will find all more at large,
particularly described. Therefore I would have the Reader admonished,
that he read all in order, and so he will come to the true ground.
90. It is true, that from the beginning of the world it was not so fully
revealed to any man; but seeing God will have it so, I submit to his will,
and will see what God will do with it.
91. For his way which is before him is for the most part hidden from me: But
following after him the spirit seeth, even into the highest and profoundest
depth.

THE TENTH CHAPTER
Of the Sixth qualifying or fountain Spirit in the Divine Power.
1.THE Sixth qualifying or fountain spirit in the divine power is the sound,
tone, tune or noise, wherein all soundeth and tuneth; whence ensued
speech, language, and the distinction of everything, as also the ringing
melody and singing of the holy angels, and therein consisteth the forming
or framing of all colours, beauty and ornament, as also the heavenly
joyfulness.
Question.
2. But thou wilt ask, What is the tone or sound? Or how taketh this spirit its
source and original?
Answer.
3. All the seven spirits are generated one in another, the one continually
generateth the other, not one of them is the first, nor is any one of them the
last; for the last generateth as well the first as the second, third, fourth, and
so on to the last.
4. But why one is called the first, another the second, and so on, that is in
respect to that which is the first in order to the imaging, framing and
forming of a creature.
5. For all the seven are equally eternal, and none of them hath either
beginning or end; and therefore, in that the seven qualities are continally
generating one another, and that none is without the other, it followeth that
there is ONE Only Eternal Almighty GOD.
6. For, if anything be generated out of or in the divine being, that thing is
not formed or framed by or through one spirit alone, but by all the seven.
7. And if a creature, which is like or as the whole being of God, spoileth,
elevateth and kindleth itself in a qualifying or fountain spirit, it kindleth not
one spirit alone, but all the seven spirits.
8. And therefore that creature is a loathsome abomination before the total
God, and before all his creatures, and must stand in eternal enmity and
ignominy or shame before God, and before all the creatures.
9. The tone or Mercurius taketh its original in the first, that is, in the
astringent and hard quality.
Observe in the Depth:
10. Hardness is the fountain or wellspring of the tone, but it alone cannot
generate the same, yet it is the father thereof, and the whole Salitter is the
mother; otherwise, if the hardness were both father and mother of the tone,
then a hard stone also must have a ringing sound. But a hard stone doth
make only a noise, like a knocking, as a seed or beginning of a tone, and that
it is, certainly.
11. But the tone of voice riseth up in the middle centre, in the flash or
lightning, where the light is generated out of the heat, where the flash or
lightning of life riseth up.
Observe how this is done:
12. When the astringent quality rubbeth itself with the bitter, so that the heat
riseth up in the sweet spring or fountain-water, then the heat kindleth the
sweet spring or fountain-water, like a flash of lightning, and that flash is the
light; which in the heat goeth into the bitter quality, and there the flash is
distinguished according to all the powers.
13. For all powers are discerned or distinguished in the bitter, and the bitter
receiveth the flash of the light, as if it were horribly terrified, and goeth with
its trembling and terror into the astringent and hard quality, and there it is
bodily captivated.
14. And the bitter quality is now impregnated with the light, and trembleth
in the astringent and hard quality, and stirreth therein, and is captivated in
the astringent quality, as in a body.
15. And now when the spirits do move and would speak, the hard quality
must open itself; for the bitter spirit with its flash breaketh it open, and
then there the tone goeth forth, and is impregnated with all the seven spirits,
which distinguish the word, as it was decreed in the centre, that is, in the
middle of the circle, whilst it was yet in the council of the seven spirits.
16. And therefore the seven spirits of God have created a mouth for the
creatures, that when they [the creatures] would utter their voice, which is
their speaking, or [when they would] make a noise, they need not first tear
themselves open; and therefore it is that all the veins and powers or
qualifying [conditioning] or fountain spirits go into the tongue, that the
tone or noise may come forth gently.
17. When the flash riseth up in the heat, then first the sweet water catcheth
or captivateth it, for therein it becometh shining. Now when the water
catcheth the flash, that is, the birth of the light, then the sweet water is
terrified, and being so thin and pliant or feeble, it yieldeth, very much
trembling; for the heat riseth up in the light.
18. Now when the astringent quality, which is very cold, catcheth the heat
and the flash, then it is terrified, as in a tempest of lightning; for when the
heat cometh with the light into the hard cold, then it maketh a fierce flash,
of a very fiery and light colour.
19. Then that flash retireth back, and the sweet water catcheth it, and riseth
up in that fierceness, and in that rising and terrifying changeth itself into a
green or azure or blue colour, and trembleth because of the fierce flash.
20. And the flash in itself keepeth its fierceness, from whence existeth the
bitter quality, or the bitter spirit, which now riseth up in the astringent
quality, and inflameth or kindleth the hardness with its fierce quality, and
the light or flash drieth itself in the hardness, and shineth clear and bright,
far brighter than the light of the sun.
21. But it is caught in the hard quality, so that it subsists in a bodily
manner, and must shine so eternally, and the flash trembleth in the body,
like a fierce rising up, whereby all the qualities are stirred, always and
eternally.
22. And the flash of fire in the light trembleth and triumpheth thus
continually, and the sweet water softeneth [or quencheth] the fire also
continually and the hardness is always the body, which retaineth,
preserveth, and drieth it.
23. And this stirring in the hardness is the tone, so that [there is a] sound;
and the light or flash maketh the ringing, and the sweet water maketh the
ringing soft: so that a man can use the sound to the distinction of speech, or
articulation of syllables. Here observe yet more plainly the Nativity or Birth of
the bitter
Quality.
24. The original of the bitter quality is when the flash of life in the heat
riseth up in the astringent quality; and now when the flash of fire in the
mixture of the water cometh into the astringent quality, then the spirit of
the fiery flash catcheth the astringent and hard spirit, and both these
together are an earnest severe fierce quality, which rageth and teareth
vehemently, like a fiery violent fierceness.
25. I can liken it to nothing else but to a thunderclap, when the fierce fire
first falls down, so that it dazzleth the sight; that fierce fire is like the manner
of the conjunction of these two.
Now observe:
26. When the firespirit and the astringent spirit struggle and wrestle thus
together, then the astringent maketh a vehement hard cold astriction, and
the fiery maketh a terrible fierce heat.
27. Now the rising up of the heat and of the astriction maketh a trembling,
fierce, terrible spirit, which raveth and rageth, as if it would tear the Deity
asunder. But thou must understand this, exactly and properly.
28. This is thus in the original of the quality in itself; but in the midst, in the
rising up of this fierce spirit, this [same] spirit is caught and mitigated in the
sweet water, where its fierce source or fountain is changed into a trembling,
bitter, and greenish colour, like a greenish duskiness, and it retaineth in
itself the condition and property of all three qualities, viz. of the fiery, the
astringent and the sweet; and so from these three existeth the fourth quality,
viz. the bitter.
29. For from the fiery quality the spirit becometh trembling and hot, and
from the astringent it becometh severe, astringent, hard and corporeal, so
that it is a spirit which always subsisteth; and from the sweet it becometh
meek or mild, and the fierceness changeth it into a gentle bitterness; which
standeth now in the fountain or wellspring of the seven spirits of God, and
helpeth continually to generate the other six spirits.
Understand this rightly.
30. It doth as well generate its father and mother, as its father and mother do
generate it, for after that it is corporeally generated, it then, with the
astringent quality, always generateth the fire again, and the fire generateth
light, and the light is the flash, which always generateth the life again in all
the qualifying or fountain spirits; whence the spirits have life, and always
generate one another again.
31. But here thou must know that one spirit alone cannot generate another,
neither can two of them do it, but the birth of a spirit standeth in the
operation of all the seven spirits, six of them always generate the seventh,
and so if one of them were not, then the others would not be either.
32. But that I sometimes take only two or three to the nativity or birth of a
spirit, I do that because of my own weakness, for in my corrupted brain I
cannot bear them all seven at once in their perfection.
33. I see them all seven very well, but when I speculate into them, then the
spirit riseth up in the middlemost fountain or wellspring, where the spirit of
life generateth itself, which goeth now upwards, now downwards, it cannot
apprehend all the seven spirits in one thought, or at once, but only in part.
34. Every spirit hath its own quality or source, though indeed it is generated
of the others; and so it is with the apprehension of man; he hath indeed the
fountain of all seven spirits in him, but in what quality or fountain soever
the spirit riseth up, the qualifying or fountain spirit thereof, wherein that
same spirit is most strongly imaged, is that [one] which he comprehendeth
most sharply in that rising up.
35. For even in the divine power one spirit, in its rising up [or ascension],
doth not go through all the spirits equally at once; for when it riseth up, then
indeed it toucheth or stirreth them all at once, but it is caught in its rising
up, so that it must lay down its stateliness and pomp, and not triumph over
all the seven.
[36. " It is the being or substance of the senses and thoughts, otherwise, if a
thought through the centre of nature could penetrate all the forms, then it were
free from the band of nature."]
37. Thus also in man: When one qualifying or fountain spirit riseth up, then
it toucheth all the others, and seeth all the others, for it riseth up in the
middle or central fountain or wellspring of the heart, where, in the heat, the
flash of light kindleth itself, wherein the spirit in its rising up, in the same
flash, seeth through all the spirits.
38. But in our corrupted flesh it [the rising up] is only like a tempest of
lightning: for if I could in my flesh comprehend the flash (which I very well
see and know how it is), I could clarify or transfigure my body therewith, so
that it would shine with a bright light and glory. [" For from the flash cometh
the light of the Majesty."] And then it would no more resemble and be
conformed to the bestial body, but to the angels of God.
39. But hearken, Friend, tarry yet a little while, and then give the bestial
body for food to the worms: But when the total God shall kindle the seven
spirits of God in the corrupted earth, then, if that same Salitter which thou
sowest in the earth will not be capable of the fire, then thy qualifying or
fountain spirits, which thou didst sow in thy lifetime, and which are sown
in thy departure from hence, will rise again in the same Salitter which thou
hast sown, and will triumph therein, and become a body again.
40. But he that will be capable of the kindled fire of the seven spirits of God,
he shall abide therein, and his qualifying or fountain spirits shall rise in
hellish pain, which I shall demonstrate clearly in its due place.
41. I cannot describe unto thee the whole Deity by the circumference or
extent of a circle, for it is immeasurable; but to that spirit which is in God's
love it is not incomprehensible: That spirit comprehends it well, yet but in
part; therefore take one part after another, and then you will see the whole.
See Cont of this B., par. 39 et seq., and Ch. 21, par. 66.
42. In this corruption we cannot get higher than with such a revelation,
neither doth this world enclose itself any higher, both as to the beginning
and the end. "In this corruption we cannot get higher than with such a
revelation." That is, man can get no higher knowledge of the whole Deity,
or of this world as to its beginning and end, than is vouchsafed to him as a
revelation by the spirit that is in God's love.
[43. " I would very fain see somewhat higher in this my anxious generating or
birth, whereby my sick Adam might be refreshed.
44. "But I look round about me in all the world, and can find out nothing; all is
sick, lame and wounded: moreover, blind, deaf and dumb "].
45. I have read the writings of very high masters, hoping to find therein the
ground and true depth; but I have found nothing, but a half dead spirit,
which in anxiety travaileth and laboureth for health, and yet, because of its
great weakness, cannot attain perfect power.
46. Thus I stand yet as an anxious woman in travail, and seek perfect
refreshing, but find only the scent or smell or savour in its rising up,
wherein the spirit examineth what power sticketh in the true cordial, and in
the meanwhile refresheth itself in its sickness with that perfect smell or
savour, till the true Samaritan doth come, who will dress and bind up its
wounds and heal it, and bring it to the eternal inn or lodging, then shall it
enjoy the perfect taste.
47. This herb, which I mean here, from whose fragrancy my spirit taketh its
refreshing, every country ploughman doth not know it, nor every doctor,
the one is as ignorant of it as the other; it groweth indeed in every garden,
but in many it is quite spoiled and bad: for the quality of the soil or ground
is in fault. And therefore men do not know it, nay the children of this Mystery
do hardly know it; although this knowledge hath been very rare, dear and
precious, from the beginning of the world to this time.
48. Though in many men a source or fountain and quality hath risen up,
but then suddenly pride pressed after it, and spoiled all; whereupon it
[pride] was loath to write it down in its mothertongue; it supposed that
was too childish a thing to do, it must shew it in a deeper language, that the
world should see that it is manly; and for its advantage it kept it [the source
or fountain and quality] in secret, and daubed it with deep strange names,
that men might not know it; such a beast is the devil's disease of pride.
49. But hear, thou simple mother, who bringest all the children into this
world, who afterwards in their rising up are ashamed of thee and despise
thee, and yet are thy children whom thou hast brought forth.
50. Thus saith the spirit, which riseth up in the seven spirits of God, which is thy
Father: Despair not, behold, I am thy strength, and thy power, I will fill to thee a
mild draught in thy age.
51. Seeing all thy children despise thee, whom thou didst bear, and hast given them
suck in their childhood, and who will not give thee any attendance, or minister to
thee in thy high or old age:
52. Therefore I will comfort thee, and will give unto thee a young SON in thy high
or old age; he shall abide in thy house as long as thou livest, and attend thee or
minister to thee, and comfort thee against all the raving and raging of thy proud
children. Now here observe further concerning the Mercurius, Tone or Sound.
53. All qualities take their beginningoriginal [finite or transitory origin] in
their middle or centre: Therefore observe where the fire is generated; for there
riseth up the flash of the life of all the qualities, and it is caught in the water,
so that it remaineth shining; and it is dried in the astringency, so that it
remaineth corporeal, and becometh shining, bright and clear.
Observe here:
54. For instance: Kindle some wood, and then you will see the mystery: The
fire kindleth itself in the hardness of the wood; and this is now the
astringent hard quality, the quality or source Saturnus, which maketh the
wood hard and dry.
55. But now the light, that is, the flash, doth not consist in the hardness,
otherwise a stone also would burn and give light, but the light subsisteth
only in the sap of the wood, that is, in the water [or oiliness ].
56. Whilst there is sap in the wood the fire shineth as a shining light; but
when the sap is consumed in the wood the shining light goeth out, and the
wood becometh a glowing coal.
57. Now behold: the fierceness which riseth up in the light consists not in
the water of the wood, but when the heat riseth up in the hardness, then is
the flash generated, which the sap in the wood first catcheth, whereby the
water becomes shining.
58. The fierceness or bitterness is generated in the midst or centre of the
hardness, and the heat is generated in the flash, and therein also it
subsisteth; and so far as the flash, that is, the flame of the fire reacheth, so
far also reacheth the fierceness of the bitterness, which is the son of the
hardness and heat.
59. But thou must know this mystery, that the bitterness is already in the
wood, else the fierce bitterness would not so suddenly generate itself like
lightning in the natural fire.
60. For as, when wood is kindled, the body of the fire generateth itself, in
such a manner likewise is the wood generated in and above the earth.
61. But if the fierceness should be generated in the shining light, then
surely it would reach as far also as the splendour or shining of the light, but
it doth not so.
62. But thus it is; the flash is the mother of the light; for the flash generateth
the light, and is the father of the fierceness, for the fierceness abideth in the
flash as a seed in the father; and that flash generateth also the tone or sound.
63. When it goeth from the hardness and heat, then the hardness maketh a
thumping, knocking sound in the flash, and the heat ringeth forth, and the
light in the flash maketh the ringing clear, and the water mitigateth or
softeneth it, and then in the astringency and hardness it is caught and dried
up, so that it is a corporeal spirit in all the qualities.
64. For every spirit in the seven spirits of God is impregnated with all the
seven spirits, and they all are one in another as one spirit, not one of them is
without the others.
65. Only the birth therein is thus, and so the one generateth the other, in
and through itself, and the birth lasteth or continueth thus from eternity to
eternity.
66. Here I will have the Reader warned that he rightly consider the divine
birth. Thou must not think that one spirit standeth by another, asyou see the
stars of heaven stand one by another.
67. But all the seven are one in another as one spirit; as this may be conceived
in man, who hath several thoughts, because of the operation of the seven
spirits of God, which keep and reside in the human body.
68. But you may say to me, Thou art foolish in this; for any member of the
whole body hath the power of the other. " But you must say [admit],
unless you be foolish, thateach one of the members of the whole body hath
the power of the other."
69. Yet in what quality soever thou excitest or awakenest the spirit, and
makest it operative or qualifying, according to that same quality the
thoughts rise up, and govern the mind.
70. If thou stirrest or awakest the spirit in the fire, then there riseth up in
thee the bitter and harsh anger; for as soon as the fire is kindled, which is
done in the hardness and fierceness, then springeth up the bitter fierceness
or wrath in the flash.
71. For when thou, in thy body, liftest thyself against anything whatsoever,
be it in love or wrath, thou kindlest the quality of that against which thou
liftest thyself; and that [kindled quality] burneth in the corporeal whole of
thy spirit; but in the flash this same fountain-spirit awakeneth.
72. For when thou lookest upon anything which doth not please thee, but is
against or contrary to thee, then thou raisest up the fountain of thy heart, as
when thou takest a stone, and therewith strikest fire on a steel, and so
when the spark catcheth fire in the heart, then the fire kindleth.
73. At first it gloweth, but when thou stirrest the source or fountain of the
heart more violently, then it is as when thou blowest the fire, so that the
flame is kindled; and then it is high time to quench it, else the fire will be
too great, and then it burneth and consumeth, and doth hurt to its neighbour.
Question.
74. Thou askest, How can a man quench this kindled fire?
Answer.
75. Hearken, thou hast the sweet water in thee, pour that into the fire, and
then the fire goeth out: If thou lettest it burn, then it consumeth in thee the
sap that is in all the seven qualifying or fountain spirits, so that thou wilt
become dry.
76. When that is done, then thou art a hellish firebrand, and a billet or faggot to lay
upon the hellish fire, and then there is no remedy for thee eternally.
77. But when thou lookest upon a thing which pleaseth thee, and awakenest
the spirit in thine heart, then thou kindlest the fire in thine heart, which
burneth first in the sweet water like a glowing coal.
78. Whilst it is but glimmering it is only a gentle, soft, longing delight or
pleasing lust in thee, and doth not consume thee; but if thou exhaltest thy
heart still more, and thou kindlest the sweet quality or fountain, so that it
becomes a burning flame, then thou kindlest all the qualifying or fountain
spirits, and then the whole body bumeth, and so mouth and hands fall on
to work.
79. This fire is the most dangerous and hurtful, and hath spoiled most since
the world began, and it is a very hard matter to quench it; for when it is
kindled it burneth in the sweet water in the flash of life, and must be
quenched through bitterness, which is scarce a water, but much rather is a
fire.
80. Therefore also there followeth a heavy, sad, sorrowful mind, when one is
to forsake that which burneth in his lovefire in the sweet fountain water.
81. But thou must know, that thou, in the government of thy mind, art thine
own lord and master, there will rise up no fire to thee in the circle or whole
circumference of thy body and spirit, unless thou awakenest it thyself.
82. It is true that all thy spirits spring and move in thee, and rise up in thee,
and indeed always one spirit hath more power in thee than [in] another
[man].
83. For if the government of the spirits were the same in one man as in
another, then we should all have one will and form; but all seven are in the
power of thy compacted incorporated spirit, which spirit is the SOUL.
[" 84. It hath in it the first Principle; the spirit of the soul hath the second; and
the astral or starry spirit in the elements hath the third, viz. this world."]
85. Now if a fire riseth up in one qualifying or fountain spirit, then that is
not concealed or hidden from the soul, and it may instantly awaken the
other qualifying or fountain spirits, which are contrary to the kindled fire,
and may quench it.
86. But if the fire will be or becometh too big, then hath the soul a prison,
wherein it may shut up the kindled spirit, viz. in the hard astringent
quality, and the other spirits must be the gaolers, till their wrath is allayed,
and the fire is extinguished.
Observe what that is.
87. When one qualifying or fountain spirit driveth thee too strongly, or
presseth thee too hard to a thing which is against the law of nature, then thou
must turn thine eyes away from it: If that will not help, then take that spirit
and cast it into prison.
88. That is, turn thy heart away from temporal pleasure and voluptuous-
ness, from fulness of eating and drinking, from the riches of this world, and
think that today is the last day of the end of thy body; turn away from the
wantonness of the world, and call earnestly to God, and yield or submit
thyself to him.
89. When thou dost so, then the world mocketh thee, and thou art a fool to
them. But bear this cross patiently, and let not the imprisoned spirit get out
of prison again, but trust in God, and he will set upon thee the crown of the
divine joy.
90. But if the spirit breaketh out of prison, then put it in again, make good thy
part against it as long as thou livest, and if thou gettest so much advantage,
that it doth not wholly kindle the source or fountain of thy heart, whereby
thy soul would become a dry firebrand of wood, each fountain or source
having yet its sap, when thou departest from hence:
91. Then that kindled fire at the Last Judgment Day will not hurt thee; nor
will it cleave or stick in thy sappy spirits; but after this anxious affliction
and trouble thou wilt be, in the resurrection, a triumphing angel of God.
Question.
92. But now thou mayest say, Is there in God also a contrary will or
opposition among or between the spirits of God?
Answer.
93. No: Though I shew here their earnest birth, how earnestly and severely
the spirits of God are generated, whereby every one may very well
understand the great earnest severity of God:
94. Yet it doth not therefore follow that there is a disunion or discord among
them: for the very innermost, deepest birth or geniture in the heart or kernel
is only and altogether so, which no creature can apprehend in the body; but
in the flash, where the hidden spirit is generated, there it will be
apprehended; for that is also generated in such a manner, and in such a
power as is here mentioned.
95. But unto me is opened the gate of my mind, so that I can see and discern
it, else it would indeed remain concealed with me, and hidden to me, till
the day of the resurrection from the dead; yea, it hath been concealed from
all men since the beginning of the world; but I submit my will to God's will,
let him do what he pleaseth.
96. In God all the spirits do triumph as one spirit, and one spirit always
mitigateth or softeneth and loveth the others, so there is nothing but mere
joy and delight: But their severe birth or geniture, which is effected or done
in secret, must be so:
97. Thou must not think that perhaps in heaven there is some manner of
body which only is thus generated, which above all other things is called
God.
98. No; but the whole divine power which itself is heaven, and the heaven
of all heavens, is so generated, and that is called GOD the Father; of whom
all holy angels are generated, and live also in the same power; also the
spirit of all angels in their body is always continually and eternally thus
generated; in like manner also is [generated] the spirit of all men.
99. For this world belongeth as well to the body or corpus [substantiality] of
God the Father as the heaven doth; but in the locality or space of this world
the spirits were kindled through king Lucifer, in his elevation, so that all
things in this world are as it were languid and half dead: And therefore it is
that we poor men are so very much blinded, and live in such great and
desperate danger.
100. Yet thou must not therefore think that the heavenly light in this world,
in the qualifying or fountain spirits of God, is quite extinct: No; there is only
a darkness or dim obscurity upon it, so that we cannot apprehend it with
our corrupted eyes.
101. But if God did [but] once put away that darkness, which moveth about
the light, and that thy eyes were opened, then in that very place where thou
standest, sittest or liest thou wouldst see the glorious countenance or face of
God, and the whole heavenly gate.
102. Thou needest not first to cast thine eyes up into heaven, for it is
written: [1 Deut. xxx. ,14. Rom.x.8.] The Word is near thee, viz. on thy lips, and
in thy heart.
103. Yea, God is so near thee, that the birth or geniture of the Holy Trinity is done
or wrought even in thy heart, yea, all the three Persons are generated in thy heart,
even God the Father, Son, and Holy Ghost.
104. Now when I write here concerning the midst or centre, that the
fountain of the divine birth or geniture is in the midst or centre, the
meaning is not that in heaven there is a peculiar or several place, or a
peculiar several body, wherein the fire of the divine life riseth up, out of
which the seven spirits of God go forth into the whole deep of the Father.
105. No; but I speak in a corporeal or angelical or human way that the
Reader may the better understand it, in such a manner as the angelical
creatures were imaged or framed, and as it is in God everywhere
universally.
106. For thou canst not nominate any place, either in heaven or in this
world, wherein the divine birth or geniture is not thus, be it in an angel, or
in a holy man, or anywhere else.
107. Wheresoever one qualifying or fountain spirit in the divine power is
touched or stirred, let the place be where it will or the thing what it will
(except in the devils, and all wicked, damned men), there is the fountain of
the divine birth or geniture directly at hand, and there already are all the
seven qualifying or fountain spirits of God.
108. As when thou wouldst make a spacious, creaturely, circumscribed
circle, and hadst the whole Deity peculiarly apart therein. Just as the Deity
is generated in a creature, so it is also in the whole deep of the Father in all
places and parts thereof, and in all things.
Note.
109. And in such a manner is God an all-mighty, all-knowing, all-seeing, all-
hearing, all-smelling, all-tasting, all-feeling God, who is everywhere, and proveth
the hearts and reins of the creatures.
110. And in such a manner heaven and earth are his; also in such a manner
all the devils, together with all wicked men, must be his eternal prisoners;
and in the Salitter, which they have corrupted and kindled in their place or
space, must endure eternal pain and torment, and moreover eternal shame
and reproach.
111. For the total glorious face of God, together with all the holy angels, will
shine bright and gloriously above them and under them, and round about
them on every side.
112. And all holy angels, together with all holy men, will eternally triumph
above them, below them and round about them, and for great joy, delight
and pleasantness will sing of God's holiness, of their royal kingly
government or regimen, and of the gracious, amiable, blessed fruit of the
heavenly spring or vegetation; and that will go forth according to the
qualities of the seven spirits of God, in many various voices.
113. On the contrary, the devils, with all wicked men, will be forced into a
hole, where a hellish stink will well up and rise up, and the hellish fire, and
the hellish coldness and bitterness, will burn after the manner of the
kindled spirits of God, eternally in their body, as also in their courts,
dominions, regions, space or circumference.
114. Nay, if they could be locked in or barred up in a hole, that the angry
face of God might not touch them, then they might be quiet and contented,
and would not be necessitated to endure eternal ignominy, shame and
reproach.
115. But here is no help, their torment increaseth and becometh but the
greater; the more they bewail it, the more doth the hellish fierceness or
wrath kindle itself, they must lie in hell, as dead bones, like singed
scorched sheep in the fire, their stink and abomination gnaweth them.
116. They dare not lift up their eyes for shame, for they see in their
circumference, courts or regions, nothing else but only a severe judge; and
above them, and on all sides of them, they see the eternal joy.
[117. " Not that they apprehend and behold it, but they have a kind of knowledge
thereof in the Centre."]
118. Here is lamentation and woe, yelling and crying, and no deliverance; it
is with them as if it did continually thunder and lighten tempestuously.
119. For the kindled spirits of God generate themselves thus:
I. The hardness generateth a hard, raw, rough, cold and astringent quality.
II. The sweetness is grown faint, and gaspeth, like a glowing coal splits
when there is no more sap in the wood, and there is no refreshment for it.
III. The bitterness teareth like a hot plague, and is as bitter as gall.
IV. The fire burneth as a fierce wrathful Sulphur.
V. Love is an enmity here.
VI. The sound is a mere beating, rumbling or cracking, like the noise of a
fire breaking forth out of a hollow place, as if it were great claps of thunder.
VII. The circuit, region, court or residence of the body of the seven is a house
of mourning.
120. Their food is abomination, and groweth from the fierceness of all
qualities: Lamentation and woe, and that for ever without end; there is no
time there; another king sitteth on their throne, which keepeth or holdeth a
judgment for ever; they are only his footstool.
121. O beauty, pleasure and voluptuousness of this world! O riches and
proud stateliness! O might and power! Thy unrighteous judgment and great
pomp, with all thy pleasure and voluptuousness, lie all together on a heap,
and are become a hellish fire!
122. Now eat and drink, now trim and dress thyself therewith, and
domineer therein, thou fair goddess, how art thou become a whore, and thy
shame and reproach continue for ever!

THE ELEVENTH CHAPTER
VII. Of the Seventh Qualifying or Fountain Spirit in the Divine Power.
1. THE Seventh spirit of God in the divine power is the corpus or body,
which is generated out of the other six spirits, wherein all heavenly figures
subsist, and wherein all things image and form themselves, and wherein all
beauty and joy rise up.
2. This is the very spirit of nature, yea nature itself, wherein apprehensibility
or comprehensibility consisteth, and wherein all creatures are formed in
heaven and on earth. Yea heaven itself is therein formed; and all naturality
in the whole God consisteth in this spirit.
3. If it were not for this spirit there would be neither angel nor man, and
God would be an unsearchable being, subsisting only in an unsearchable
power.
Question.
4. Now the question is: How is this form? Or in what manner is this so?
Answer.
If thou art a rational mercurial spirit, which presseth through all the seven
spirits of God, and beholdeth, proveth and examineth them, how they are,
then thou wilt, by the explanation of this seventh spirit, conceive and
understand the operation and the being of the whole Deity, and apprehend it
in thy sense or mind.
5. But if thou understandest nothing by this spirit, then let this book alone,
and judge neither of the cold nor of the warmth therein: For thou art too
hard bound and captivated in Saturnus, and art not a philosopher in this
world.
6. Let thy judging alone, or else thou wilt receive thy evil wages for it;
therefore I will have thee faithfully warned of it. Tarry till thou comest into
the other life, for then the heavenly gate will be opened to thee, and then
thou also wilt understand this.
Now observe the Depth.
7. Here I must lay hold on the whole divine body in the midst or centre at
the heart, and explain the whole body, how nature is or existeth, and there
you will see the highest ground, how all the seven spirits of God continually
generate one another, and how the Deity hath neither beginning nor end.
8. Therefore behold and see the longing, desired pleasure of thy spirit, the
eternal divine joyfulness, and the heavenly delight and corporeal joy, which
in all eternity hath no end.
Now observe:
9. When the flash riseth up in the centre, then the divine birth standeth in
its full operation: In God it is continually and eternally thus; but not so in us
poor fleshly children.
10. In this life the triumphing divine birth lasteth in us men only so long as
the flash lasteth, therefore our knowledge is but in part, whereas in God the
flash standeth unchangeably, always eternally thus.
11. Behold, all the seven spirits of God are generated alike together at once;
none of them is the first, and none of them is the last; but we must have an
eye to the kernel, and consider how the divine birth or geniture riseth up,
otherwise man understandeth it not.
12. For the creatures cannot comprehend at once all the seven spirits, one in
another, but they look upon them; but when one spirit is touched or
stirred, then that toucheth or stirreth all the others, and then the birth or
geniture standeth in full power.
13. Therefore it hath a beginning in man, but none in God; and therefore I
must also write in a creaturely manner, or else thou canst not understand it.
14. Behold, without the flash all the seven spirits were a dark valley, but
when the flash riseth up between the astringent and bitter qualities, in the
heat, then it becometh shining in the sweet water, and in the flames of the
heat it becometh bitter, and triumphing and living, and in the astringent it
becometh corporeal, dry and bright.
15. Now these four spirits move themselves in the flash, for all the four
become living therein, and so now the power of these four riseth up in the
flash, as if the life did rise up, and the power which is risen up in the flash is
the love, which is the fifth spirit.
16. That power moveth so very pleasantly and amiably in the flash, as if a
dead spirit did become living, and was suddenly in a moment set into great
clarity or brightness.
17. Now in this moving one power toucheth or stirreth another: First the
astringent beateth or striketh, and the heat maketh in that beating or stroke
a clear ringing sound, and the bitter power divideth the ringing, and the
water maketh it mild and soft, and mitigateth it; and this is the sixth spirit.
18. Now the tone in all the five spirits riseth up like a melodious pleasant
music, and remaineth so standing; for the astringent quality exsiccateth it
or drieth it up.
19. So now, in the same sound that is gone forth (which now subsisteth,
being dried) is the power of all the six qualifying or fountain spirits, and it
is as it were the seed of the other six spirits, which they have there compact-
ed or incorporated together, and made one spirit thereof, and which hath
the quality of all the spirits: and that is the seventh spirit of God in the divine
power.
20. Now this spirit subsisteth in its colour like azure or heaven-blue, for it is
generated out of all the six spirits; and when the flash, which standeth in
the midst or centre in the heat, shineth into the other spirits, so that they rise
up in the flash and generate the seventh spirit, then the flash riseth up also
in the birth of the six spirits together in the seventh.
21. But because the seventh hath no peculiar quality in itself, therefore the
flash in the seventh cannot be brighter, but it receiveth from the seventh the
corporeal being of all the seven spirits, and the flash standeth in the midst or
centre of these seven spirits, and is generated from all the seven.
22. The seven spirits are the father of the light, and the light is their son,
which they always continually generate thus from eternity to eternity, and
the light enlighteneth and always eternally maketh the seven spirits living
and joyful, for they all receive their rising and life in the power of light.
23. Again, they all generate the light, and all are together alike the father of
the light, and the light generateth no one spirit, but maketh them all living
and joyful, that they always continually stand in the birth.
24. Behold, I will shew it thee once more, that so by any means thou mayest
apprehend it, that this high work may not take place in vain without profit
to thee.
25. The astringent quality is the first spirit, and that attracteth or draweth
together and maketh all dry: The sweet quality is the second spirit, and that
softeneth or mitigateth the astringent: Now the third spirit is the bitter
spirit, which existeth from the fourth and the first.
26. So when the third spirit in its rage rubs itself in the astringent, then it
kindleth the fire, and then the fierceness in the fire riseth up in the
astringent. In that fierceness now the bitter spirit becometh self-subsisting;
and in the sweet it becometh meek or mild; and in the hard it becometh
corporeal; and so now it subsisteth, and is also the fourth spirit.
27. Now the flash in the power of these four goeth forth in the heat, and
riseth up in the sweet spring water or fountain; the bitter maketh it
triumphing; the astringent maketh it shining, dry and corporeal; and the
sweet maketh it meek and mild; and so it receiveth its first shining and
lustre in the sweet; and here now the flash, or the light, subsisteth in the
midst or centre, as a heart.
28. Now when that light, which standeth in the midst or centre, shineth into
the four spirits, then the power of the four spirits riseth up in the light, and
they become living, and love the light; that is, they take it into them, and are
impregnated with it, and that spirit which is so taken in is the love of the
life, which is the fifth spirit.
29. Now when they have taken the love into them, then they qualify, act or
operate for great joy; for the one seeth the other in the light, and so the one
toucheth or stirreth the other.
30. Then the tone riseth up; and the hard spirit beateth, striketh or
thumpeth; but the sweet maketh that beating or striking mild; and the bitter
divideth it according to the condition or kind of every quality; the fourth
causeth the ringing; the fifth causeth joyfulness; and the compacted
incorporated sounding is the tone or tune, or the sixth spirit.
31. In this tone riseth up the power of all the six spirits, and becometh a
palpable body, to speak after an angelical manner, and subsisteth in the
power of the other six spirits, and in the light; and this is the body of nature,
wherein all heavenly creatures, ideas, figures and sprouts or vegetations
are imaged or fashioned.
The Holy Gates.
32. But the light, which subsisteth in the midst or centre in all the seven
spirits, and wherein standeth the life of all the seven spirits, whereby all
seven become triumphing and joyful, and wherein the heavenly joyfulness
rises up:
33. This is that which all the seven spirits generate, and that is the son of all
the seven spirits, and the seven spirits are its father, which generate the
light; and the light generateth in them the life; and the light is the heart of
the seven spirits.
34. This light is the true Son of God, whom we Christians worship and honour, as
the second Person in the Holy Trinity.
35. All the seven spirits of God together, are God the Father.
36. For no one spirit of them is alone or without the others; they all seven
generate one another; for if one were wanting the others could not be.
37. But the light is another Person, for it is continually generated out of or
from the seven spirits, and the seven spirits rise up continually in the light;
and the powers of these seven spirits go forth continually in the glance or
splendour of the light in the seventh nature-spirit [Or spirit of nature], and
do form and image all in the seventh spirit; and this outgoing or exit in the
light is the Holy Ghost.
38. The flash or stock or pith or the heart, which is generated in the powers,
remaineth standing in the midst or centre, and that is the Son; and the
splendour or glance in all the powers goeth forth from the Father and the
Son, in all the powers of the Father, and formeth and imageth all in the
seventh naturespirit, according to the power and operation of the seven
spirits, and according to their distinction and impulse. This is the true Holy
Ghost, whom we Christians honour and adore for the third Person in the Deity.
39. Thus, O blind Jew, Turk, and Heathen, thou seest that there are three
Persons in the Deity, thou canst not deny it, for thou livest and art or hast
thy being in the three Persons, and thou hast thy life from them and in them,
and in the power of these three Persons thou art to rise from the dead at the
last day, and live eternally.
Note.
40. Now if thou hast lived well and holily in this world, according to the
law of nature, and hast not extinguished the clear flash, which is the Son of
God, which teacheth thee the law of nature in thy seven qualifying or
fountain spirits, and hast not put it out through a fierce elevation, which
runneth on contrary to the knowledge of nature [or conscience], then wilt
thou with all Christians live in eternal joy.
Note.
[41. " The law of nature is the divine ordinance out of the centre of nature, he
that can live therein needs no other law, for he fulfilleth the will of God."]
42. For it lieth not in thy unbelief [or ignorance] to hinder it; thy unbelief
doth not take away or make void the truth of God: but faith bloweth up the
spirit of hope, and testifieth that we are God's children. The faith is
generated in the flash, and wrestleth so long with God till it overcometh and
gets the victory.
43. Thou judgest us, and thereby thou judgest thyself, in that thou blowest
up the zealous or jealous spirit in anger and wrath, which extinguisheth thy
light. But if thou art grown on a sweet tree, and suppressest the evil influence
or suggestions, and livest well and holily in the law of nature, that sheweth
thee very well what is right, if thou art not indeed grown out from a fierce
or wrathful twig or branch.
[44. " Here is meant or understood out of or from a quite Godless seed,
whereout there often groweth a thistle; though yet there were a remedy, if the will
were but once broken; but it is a rare and precious thing; however, indeed on a
good tree it is often so, that some branches do also wither."]
Note.
45. Moreover, thou art blind. For who shall separate thee from the love of
God, in which thou art born or generated, and wherein thou livest, if thou
perseverest and continuest therein till the end? Who shall separate thee
from God, in whom thou hast lived here?
46. That which thou hast sown in the ground, that will spring up, be it rye,
wheat, barley, tares or thorns; that which is not combustible or capable of
the final or last fire, that will not burn at all: But God will not himself
corrupt or spoil his good seed, but will husband, till and manure it, that it
may bear fruit in the eternal life.
47. Seeing then all live and have their being in God, why do the weeds glory
and boast against the wheat? Dost thou think that God is a dissembler, and
that he regardeth or respecteth any man's person or name?
48. What man was the father of us all? Was it not Adam? And when his son
Cain lived wickedly before God, why did not his father Adam help him? But
here it may be said: [Ezek. xviii. 4,20] He that sinneth shall be punished.
49. If Cain had not quenched or extinguished his light, who could have
separated him from the love of God?
50. So thou also, thou boastest thou art a Christian, and knowest the light,
why dost thou not walk therein? Dost thou think the name will make thee
holy? Tarry, Friend, till thou comest thither into the other world, then thou
wilt know it by experience. Behold! many a Jew, Turk, and Heathen, who
had indeed their lamps well trimmed and furnished, will sooner enter into the
kingdom of heaven than thou who boastest.
Question.
What prerogative or advantage then have the Christians?
Answer.
51. Very much; for they know the way of life, and know how they should rise
from the fall: But if any will lie still, then he must be thrown into the ditch,
and there must perish with all the Godless Heathen.
52. Therefore take heed what thou dost, and consider what thou art; thou
judgest others, and art blind thyself.
53. But the spirit saith thou hast no cause for it, viz. to judge him who is
better than thou: Have we not all one flesh, and our life subsisteth in God,
be it in his love, or in his anger? For what thou sowest, that thou shalt reap.
Note.
54. God is not the cause thereof that thou art lost: For the law to do right or
righteousness is written in nature, and thou hast that very book in thy heart.
55. Thou knowest very well that thou shouldst deal well and friendly with
thy neighbour; also thou knowest well that thou shouldst not vilify thy own
life, that is, thou shouldst not bemire and defile thy own body and soul, and
lay open their shame.
56. Surely herein consisteth the pith and kernel, and the love of God. God
doth not regard any man's name or birth, but he that moveth or acteth in the
love of God moveth in the light, and the light is the heart of God. Now he
that sitteth in the heart of God, who can spew him out from thence? No one;
for he is begotten or generated in God.
57. O thou blind, halfdead world, cease from thy judging; O thou blind Jew,
Turk, and Heathen, desist from thy calumniating, and submit thyself in
obedience to God, and walk in the light, then thou wilt see how thou
shouldst rise from thy fall, and how thou shouldst arm thyself in this world
against the hellish fierceness and wrath, and how thou mayst overcome, and
live with God eternally.
58. Most certainly there is but one God; hut when the veil is put away from
thy eyes, so that thou seest and knowest him, then thou wilt also see and
know all thy brethren, whether they be Christians, Jews, Turks, or Heathen.
59. Or dost thou think that God is the God of Christians only? Do not the
Heathen also live in God, [Acts x. 35] whosoever doth right or righteousness
God loveth and accepteth him.
60. Or what didst thou, who art a Christian, know [as to] how God would
redeem and deliver thee from evil? What friendship and familiarity hadst
thou with HIM? or what covenant hadst thou made with HIM, when God
caused his Son to become man, or be incarnate, to redeem mankind? Is he
only thy king? Is it not written, [Haggai ii. 7] He is the comfort of all the
Heathen.
61. Hearken, [Rom. v. 18] By one man sin came into the world, and pressed
through one upon all. And through one came the redemption into the world, and
pressed through one upon all. What therefore lieth in any man's knowledge?
No! indeed, thou didst not know how God would deal with thee, when
thou wast dead in sins.
62. Now as sin without distinction reigneth through one man over all, so
mercy and redemption reign through one over all.
63. But unto those Heathen, Jews, and Turks, blindness did befall, yet for all
that they stand in an anxious birth, and seek for a rest; they desire grace,
though they seek not for it at the right mark, or in the right place or limit:
but God is everywhere, and looketh upon the ground of the heart.
64. But if in their anxious birth the light be generated in them, what art thou
that judgest them?
65. Behold! thou blind man, I will demonstrate this to thee thus: Go into a
meadow, there thou seest several sorts of herbs and flowers; thou seest
some that are bitter, some tart, sweet, sour, white, yellow, red, blue, green,
and many various sorts.
66. Do they not all grow out of the earth? Do they not stand one by another?
Doth the one grudge the beauteous form of the other?
67. But if one among them lifteth up itself too high in its growth, and so
withereth, because it hath not sap enough, how can the earth help it? Doth it
not afford its sap to that as well as to the others?
68. But if thorns grow among them, and the mower cometh to reap his crop,
he cutteth them down together, but he casteth out the thorns, and they are
to be burnt in the fire; but the various flowers and good crop he gathereth,
and causeth it to be brought into his barn.
69. Thus it is also with men, there are diversities of gifts and
accomplishments, endowments or aptitudes; one it may be is much lighter
or brighter in God than another; but all the while they do not wither in the
spirit they are not rejectable; but when the spirit withereth, then that is good
and useful for nothing but for fuel, and is only as wood for the fire.
70. But if the Turks be of an astringent quality, and the Heathen of a bitter,
what is that to thee? If the light becomes shining in the astringent and bitter
qualities, then it gives light also.
71. But thou art generated in the heat, where the light riseth up in the sweet
spring or fountain-water; have a care lest the heat burn thee; it is time, thou
wouldst do well to quench that.
Question.
72. Thou sayest, Is it right then that the Heathen, Jews, and Turks, should
persevere in their blindness?
Answer.
73. No; but this I say; How can he see, that hath no eyes? For what doth the
poor lay or vulgar man know of the tumults which the priests have in their
drunkenness? He goeth on in his simplicity, and generateth anxiously in
his spiritual birth.
Question.
But then thou sayest, Hath God blinded the Turks, Jews, and Heathen?
Answer.
74. No; but when God kindled the light for them, then they lived after the
pleasures, voluptuousness and lusts of their own hearts, and would not be
led or directed by the spirit, and so the outward light extinguished.
75. But it is not therefore so totally extinguished that it could not be
generated in man; for man is out of or from God, and liveth in God, be it
either in love or in wrath.
76. Now if man be in a longing, should he not be impregnated in his
longing? And so if he be impregnated once, then he can generate also. But
as long as the outward light doth not shine to him, therefore he doth not
know his [man's] Son, whom he hath generated.
77. But when the light shall arise on the last Judgment Day, then he will see
HIM [Christ].
78. Behold, I tell thee a mystery: The time is already that the Bridegroom crowneth
his bride!
79. Guess, Friend, where lieth the crown? Towards the north; for in the
centre of the astringent quality the light will be clear and bright.
80. But from whence cometh the Bridegroom? From the midst or centre,
where the heat eenerateth the light, and goeth towards the north into the
astringent quality; there the light groweth bright.
81. What do these towards the south? They are in the heat fallen asleep, but
a stormy tempest will awaken them; among these many will be terrified to
death.
82. Then what do those in the west? Their bitter quality will rub itself with
the others, but when they taste the sweet water, then will their spirit be
mild and meek.
83. But what do these in the east? Thou art a lofty proud bride from the
beginning; the crown was always offered to thee from the beginning, but
thou thoughtest thyself too fair already; thou livest as the rest do.
Of the Operation and Property of the Divine and Heavenly Nature.
84. Now if thou wilt know what kind or manner of nature there is in heaven,
and what kind of nature the holy angels have; also what kind of nature
Adam had before his fall, and what, properly, the holy, heavenly or divine
nature is; then observe the circumstances exactly concerning this seventh
qualifying or fountain spirit of God, as followeth.
85. The seventh qualifying or fountain spirit of God is the qualifying or
fountain spirit of nature: for the other six do generate the seventh; and the
seventh, when it is generated, is then as it were the mother of the seven,
which encompasseth the other six, and generateth them again: for the
corporeal and natural being consisteth in the seventh.
Observe here the Sense.
86. The six rise up in a full or a complete birth according to the power and
condition of each of them, and when they are risen up, then is their power
mingled one in another, and the hardness drieth it [the whole], and is as it
were the whole being.
87. This corporeal exsiccation or drying, I call in this book the divine
SALITTER, for it is therein [in the seventh fountain spirit of nature] the seed
of the whole Deity, and it [the seventh spirit] is as it were a mother, which
receiveth the seed, and always generateth fruit again, according to all the
qualities of the seed.
88. Now in this rising up of the six spirits, there riseth up also the
Mercurius, tone or sound of all the six spirits, and in the seventh
naturespirit it subsisteth as in the mother; and then the seventh generateth
all manner of fruits and colours, according to the operation of the six.
[89. " By the word SALITTER, in this book, is understood how, out of the eternal
centre of nature, the second Principle groweth and springeth up out of the
first, just as the light springeth up out of the fire, wherein two spirits are
understood, viz. first, a hot, second, an aerial one; whereas in the aerial life the
true vegetation or growing consisteth, and in the firelife is the cause of the quality.
90. " So when it is written, the angels are created out of God, then it is
understood or meant out of God's eternal nature, wherein is understood or meant
the seven forms, and yet the divine holy nature is not understood to be in the
fire, but in the light.
91. " Yet the fire giveth or holdeth forth to us a mystery of the eternal nature, and
of the Deity also, wherein a man is to understand two Principles of a twofold
source, viz. I. a hot, fierce, astringent, bitter, anxious, consuming one in the
firesource. And out of the fire cometh II. viz. the light, which dwelleth in the fire,
but is not apprehended " or laid hold on by the fire; also it hath another source than
the fire hath, which is meekness, wherein there is a desire of love, where then, in
the lovedesire, another will is understood than that which the fire hath.
92. " For the fire will consume all, and causeth a high rising in the source, and the
meekness of the light causeth entity or substantiality; viz. in the eternal light it
causeth the waterspirit of eternal life; and in the third principle of this world it
causeth water, together with the existency or original of the air.
93. " Thus the Reader is to understand this book as concerning three Principles or
births; viz. one is the original of the eternal nature, in the eternal will or desire of
God, which desire driveth itself on in great anguish till it cometh to the fourth
form, viz. to the fire.
94. " Wherein the second, which is the light, existeth and replenisheth the eternal
liberty besides or beyond nature, wherein we understand the holy Ternary in the
light, without or beyond nature, in the power of the light, in the liberty, as another
or second spring or source without being, and yet united with the fire's nature,
viz. as fire and light together in one.
95. " The third Principle of this world is generated and created out of the first, that
is, magically: As is clearly demonstrated in our second [Three Principles], and
in our third book [Threefold Life], unto which this book is only an introduction,
and is the first book, which was not sufficiently apprehended by the author at the
first time, though it appeared clearly enough, yet all of it could not be conceived ;
also it was as when a torrent or stormy shower of rain passeth over a place, from
whence vegetation and springing existeth; for therein is the seed of the whole
Deity."]
96. [See par. 88. ]
97. But here thou must know that the Deity doth not stand still, but
worketh and riseth up without intermission, as a pleasant wrestling, moving
or struggling.
98. Like two creatures which in great love play together, embracing,
struggling and wrestling the one with the other; now one is above, by and
by the other, and when one hath overcome it yieldeth or giveth over, and
letteth the other rise up again.
99. Thou mayest also understand it thus, in a similitude, as when seven
persons had begun a friendly sport and play, where one gets the upper
hand above another, and a third comes to help that one which is overcome;
and so there is a pleasant friendly sporting among them; whereas indeed
they all have one and the same agreement or lovewill together, and yet
strive and fight or vie one against another in a way of love, in sporting and
pastime.
100. Thus also is the working of the six spirits of God in the seventh;
suddenly one of them hath a strong rising up, suddenly another; and thus
they wrestle in love one with another.
101. When the light riseth up in this striving, then the Holy Ghost moveth
in the power of the light, in the play of the other six spirits, and so in the
seventh spring up all manner of fruits of life, and all manner of colours and
vegetations, or ideas and forms.
102. Now as that quality is which is strongest, so the body of the fruit is
imaged, and the colours also; in this striving or wrestling the Deity formeth
itself into infinite and unsearchable variety of kinds and manners of images
or ideas.
103. For the seven spirits are the seven head sources or springs, and when
Mercurius riseth up therein, that stirreth all, and the bitter quality moveth
it, and distinguished it, and the astringent drieth it up.
[104. " Nature and the Ternary are not one and the same; they are distinct,
though the Ternary dwelleth in nature, but unapprehended, and yet is an eternal
band, as is plainly unfolded in our second and third books."]
Now observe here, how the Imaging in Nature is in the seventh Spirit.
105. The sweet water is the beginning of nature, and the astringent quality
draweth or attracteth it together, that it becomes natural and creatural, to
speak in an angelical way.
106. Now being drawn together, it looketh like azure or sky-colour blue, but
when the light or flash riseth up therein, then it looketh like the precious
jaspis or jasper stone, or as I may call it in my language, a glassy sea, on
which the sun shineth, and that very clear and bright.
107. But when the bitter quality riseth up therein, then it divideth and
formeth itself, as if it were alive or lively, or as if the life did rise up there, in
a greenish flourishing manner and form, like a green flash of lightning, to
speak after the manner of men, so that it dazzleth a man's eyes, and blindeth
him.
108. But when the heat riseth up therein, then the green form inclineth to a
half red or ruddy form, as when a carbuncle stone shineth from the green
flash or beam of light.
109. But when the light, which is the Son of God, shineth into this sea of
nature, then it getteth its yellowish and whitish colour, which I cannot
compare to anything; you must be content to stay or tarry with this aspect
or vision, till you come into the other life.
110. For this now is the true heaven of nature, which is out of or from God,
wherein the holy angels dwell, and out of which they were created in the
beginning.
111. Behold now, when the Mercurius or tone in this natureheaven riseth
up, there the divine and angelical joyfulness riseth up, for therein rise up
forms, imagings, colours and angelical fruits, which blossom curiously,
grow, spring, flourish and stand in perfection, as to all manner of bearing or
fruit trees, plants and springing growths, of a gracious, comely, lovely,
amiable, blessed prospect, vision or sight to be looked upon, with a most
delicious, lovely, pleasant smell and taste.
112. But here I speak with an angel's tongue, thou must not understand it earthly,
like unto this world.
113. It is with Mercurius in this manner or form also. Thou must not think
that there is any hard beating, striking, toning or sounding, or whistling
and piping in the Deity, as when one taketh a huge trumpet, and bloweth
in it, and maketh it to sound.
114. O no, dear man, thou half dead angel, that is not so, but all is done and
consisteth in power; for the divine being standeth in power. But the holy
angels sing, ring and trumpet forth with clear and shrill sounding; for to that
end God hath made them out of himself, that they should increase and
multiply the heavenly joy: [And therefore were the angels made out of God.]
115. Also such an image was Adam, as God created him, before his Eve was
made out of him; but the corrupted Salitter did wrestle with the wellspring
of life in Adam, till it overcame. And so Adam became weary, which made
him fall into a sleep. Here he was undone: And if the Barmhertzigkeit, or
the mercy of God, had not come to help him, and made a woman out of him,
he would have still continued asleep. Of this we will speak in its proper Place.
116. This, as is mentioned above, is that fair, bright and holy heaven, which
is thus in the total Deity, and which hath neither beginning nor end,
whither no creature with its sense can reach.
117. Yet thou shouldst know this, that always in a place now one quality
sheweth itself more powerfully than the others, now the second prevaileth,
now the third, then now the fourth, now again the fifth, now the sixth, then
again now the seventh.
118. Thus there is an eternal wrestling, working and friendly amiable rising
up of love; where then in this rising up the Deity continually sheweth itself
more and more wonderful, more incomprehensible and more unsearchable.
119. So that the holy angels cannot sufficiently enough rejoice themselves,
nor sufficiently enough converse, walk and most lovingly sport therein, nor
sufficiently enough sing that beautiful Te Deum Laudamus, We praise thee,
O God, as to each quality of the great God, according to his wonderful
revelation, and wisdom, and beauty, and fruit, and form.
120. For the qualities rise up eternally, and so there is not with them or
among them either beginning, middle or end.
121. Although I have written here how all is come to be, and how all is
framed, formed and imaged, and how the Deity riseth up, yet for all that
thou must not think that it hath any rest, ceasing or extinction, and that
afterwards it riseth up thus again.
122. O no: But I must write in part or by pieces, for the Reader's better
understanding, that he might thereby apprehend somewhat, and so attain
the sense and meaning thereof.
123. Nor must thou think that I have climbed up aloft into heaven, and
beheld it with my carnal or fleshly eyes. O no; hear me, thou half-dead angel,
I am as thou art, and have no greater light in my outward being than thou
hast.
124. Moreover, I am a sinful and mortal man, as well as thou, and I must
every day and hour grapple, struggle and fight with the devil who
afflicteth me in my corrupted lost nature, in the fierce or wrathful quality,
which is in my flesh, as in all men continually.
125. Now I get the better of him, now he is too hard for me; yet for all that
he hath not overcome or conquered me, though he often getteth the
advantage over me: For our life is as a perpetual warfare with the Devil.
[126. " This strife and battle is about that most high, noble, victorious garland, till
the corrupted, perished Adamical man is killed and dead, in which the devil hath
an access to man.
127. " Of which the sophister will know nothing; for he is not generated of God,
but is born of flesh and blood: and though indeed the birth standeth open for and
towards him, yet he will not enter; for the devil withholds him. God blindeth
none."]
128. If he buffeteth me, then I must retire and draw back, but the divine
power helpeth me again; then he also getteth a blow, and often loseth the
day in the fight.
129. But when he is overcome, then the heavenly gate openeth in my spirit,
and then the spirit seeth the divine and heavenly being; not externally
without the body, but in the fountain or wellspring of the heart there riseth
up the flash in the sensibility or thoughts of the brain, and therein the spirit
doth contemplate or meditate.
130. For man is made out of all the powers of God, out of all the seven
spirits of God, as the angels also are. But now seeing man is corrupted,
therefore the divine birth doth not always spring, qualify or operate in him;
no, nor in all men either: And though indeed it springeth in him, yet the
high light doth not presently shine in all men; and though indeed it doth
shine, yet it is incomprehensible to the corrupted nature.
131. For the Holy Ghost will not be caught, held or retained in the sinful
flesh, but riseth up like a flash of lightning, as fire flashes and sparkles out
of a stone, when a man strikes fire upon it.
132. But when the flash is caught in the fountain of the heart, then the Holy
Ghost riseth up in the seven qualifying or fountain spirits, into the brain,
like the daybreak, dawning of the day, or morning redness: Therein sticketh
the mark, aim or scope and knowledge.
133. For in that light the one seeth the others, feeleth the others, smelleth the
others, tasteth the others, and heareth the others, and it is as if the whole
Deity did rise up therein.
134. Herein the spirit seeth into the depth of the Deity; for in God, near and
afar off is all one; and that same God, of whom I write in this book, is as
well in his Ternary in the body of a holy soul, as in heaven.
135. From this God I take my knowledge, and from no other thing, neither
will I know any other thing than that same God, and the same it is which
maketh that assurance in my spirit, that I steadfastly believe and trust in
him.
136. Though an angel from heaven should tell this [knowledge] to me, yet
for all that I could not believe it; much less lay hold on it, for I should
always doubt whether it were certainly so or no: But the sun itself ariseth in
my spirit, and therefore I am most sure of it, and I myself do see the
proceeding and birth of the holy angels, and of all things both in heaven
and in this world.
137. For the holy soul is one spirit with God; though indeed it is a creature,
yet it is like to the angels: Also the soul of man seeth much deeper than the
angels; for the angels see only to the heavenly pomp, but the soul seeth
both the heavenly and the hellish, for it liveth between both.
138. Therefore it must undergo many hard bangs and pinches, and must
every day and hour wrestle and struggle with the devil, that is, with the
hellish qualities [Or devilish conditions, inclinations, and passions in us] and
so it liveth in great danger in this world; therefore this life is very well
called the valley of misery, full of anguish, a perpetual hurliburly, pulling and
haling, worrying, warring, fighting, struggling and striving.
139. But the cold and halfdead body doth not always understand this fight of
the soul: The body doth not know how it is with it, but is heavy and
anxious; it goeth from one room or business to another; and from one place
to another; it seeketh for ease and rest.
140. When it cometh thither, where it would be, yet it findeth no such thing;
then doubtings and unbelief fall in between and come upon it; sometimes it
seems to it as if God had quite cast it off; but it doth not understand the
fight of the spirit, how the same is sometimes down, and sometimes gets
aloft.
141. What vehement and furious war and fight there is between the hellish
quality and the heavenly, which fire the devils blow up, and the holy angels
quench it, I leave to every holy soul to consider of.
142. Thou must know that I write not here as a story or history, as if it were
related to me from another, but I must continually stand in that combat or
battle, and I find it to be full of heavy strivings, wherein I am often struck
down to the ground, as well as all other men.
143. But for the sake of the violent fight, and for the sake of the earnestness
which we have together, this revelation hath been given me, and the
vehement driving or impulse to bring it so to pass as to set all this down on
paper.
144. But what the total sequel is, which may follow upon and after this, I do
not fully know: Only sometimes, future Mysteries in the depth are shewn to
me.
145. For when the flash riseth up in the centre, one seeth through and
through, but cannot well apprehend or lay hold on it; for it happeneth to
such a one as when there is a tempest of lightning, where the flash of fire
openeth itself, and suddenly vanisheth.
146. So it goes also in the soul, when it presseth or breaks quite through in
its flight or combat, then it beholdeth the Deity, as a flash of lightning; but
the source, quality or fountain of sins covereth it suddenly again: For the
Old Adam belongeth to the earth, and doth not, with this flesh, belong to
the Deity.
147. I do not write this for my own praise, but to that end that the Reader
may know wherein my knowledge standeth, that he might not seek that
from me which I have not, or think me to be what I am not.
148. But what I am, that are all men, who wrestle in JESUS CHRIST our
King for the crown of the eternal joy, and live in the hope of perfection; the
beginning whereof is at the day of the resurrection, which is now shortly
near at hand; which, in the circle of the rising or horizon of the east in the
flash, is very well to be seen, in which nature sheweth itself as if it would be
daybreak.
149. Therefore take heed, that you be not found asleep in your sins; truly
the prudent and the wise will take notice hereof, but the wicked will
continue in their sins.
150. They say, What ails the fool, when will he have done with his
dreaming? This is because they are asleep in fleshly lusts. Well, well, you
shall see what kind of dream this will be.
151. I would willingly take ease and rest in my meekness, if I were not put
upon this work; but that God who hath made the world is too strong for me,
I am the work of his hands, he may set me and place me where he will.
152. Though I must be a byword and spectacle of scorn to the world and
devils, yet my hope is in God concerning the life to come; in him will I
venture to hazard myself, and not resist or strive against the Spirit. Amen.

THE TWELFTH CHAPTER
Of the Nativity and Proceeding forth or Descent of the Holy Angels, as also of
their Government, Order, and Heavenly joyous Life.
[1. "VERBUM Domini, The Word of the " Lord, by the Fiat (that is, the say" ing,
Let there be angels), comprised the quali" fying or fountain spirits into a will; and
that "is the creation of the angels."]
Question.
2. Now the question is, What is properly an angel?
Answer.
Behold, when God [Schuff] created the angels, then he created them out of
the seventh qualifying or fountain spirit, which is nature, or the holy heaven.
3. The word Schuff [created] thou must understand thus, as when a man
says, drawn together [attracted], or driven together [compacted]; as the
earth is driven or compacted together: In like manner, when the whole God
did move himself, then the astringent quality drew or drove together the
Salitter of nature, and dried it, and so the angels came to be: Now such as the
quality was in every place, in its moving, such also was the angel. Observe
the Depth.
4. There are seven spirits of God, all these seven have moved themselves,
and the light therein hath moved itself also, and the spirit, which goeth
forth out of the seven spirits of God, hath moved itself also.
5. Now the Creator intended, according to his Ternary, to create three hosts,
not one from another, but one by another, as in a circle or sphere.
6. Now observe: As the [seven] spirits were therein in their moving, boiling
or rising up, so also were the creatures: In the midst or centre of each host
was the heart of each host incorporated or compacted together, out of
which an angelical or great or chief prince proceeded or came to be.
7. And as the Son of God is generated in the midst or centre of the seven
spirits of God, and is the life and Heart of the seven spirits of God, so there
was one angelical king created in the midst or centre of his circumference,
sphere, extent or region out of nature, also out of nature's heaven, out of
the power of all the seven qualifying or fountain spirits, and that now was
the heart in one host, and he had in him the quality, might, power and
strength of his whole host, and was the fairest among them, or of them all.
8. Just as the Son of God is the heart and life and strength of all the seven
spirits of God, so also is that one king of angels, in his host.
9. And as there are seven principal qualities in the divine power, out of
which the Heart of God is generated; so there are also some mighty princely
angels created in each host, according to each head or chief quality, the
number of which I do not exactly know; and they are with or near the
king, and are leaders of the other angels.
10. Here thou must know that the angels are not all of one quality, neither
are they equal or alike to one another in power and might: Indeed every
angel hath the power of all the seven qualifying or fountain spirits, but in
every one there is somewhat of one quality more predominant and strong
than another, and according to that quality is he also glorified.
11. For such as the Salitter was in every place, at the time of creation, such
also was the angel that came forth; and according to that quality which is
strongest in an angel, he is also named and glorified.
12. As [in] the flowers in the meadows, every one receiveth its colour from
its quality, and is named also according to its quality, so are the holy angels
also: Some are strongest in the astringent quality, and those are of a [dusky
or grey] brownish light, and are nearest of quality to the cold.
13. So when the light of the Son of God shineth on them, then they are like
a brownish or purple flash of lightning, very bright and clear in their
quality.
14. Some are of the quality of the water, and those are light, like the holy
heaven; and when the light shineth on them, then they look like to a
crystalline sea.
15. Some are strongest in the bitter quality, and they are like a green
precious stone, which sparkleth like a flash of lightning; and when the light
shineth on them, then they shine and appear as a greenish red, as if a
carbuncle did shine forth from it, or as if the life had its original there.
16. Some are of the quality of heat, and they are the lightest and brightest of
all, yellowish and reddish; and when the light shineth on them, they look
like the flash or lightning of the Son of God.
17. Some are strongest in the quality of love, and those are a glance of the
heavenly joyfulness, very light and bright; and when the light shineth on
them, they look like light blue, of a pleasant gloss, glance or lustre.
18. Some are strongest in the quality of the tone or sound, and those are
light or bright also; and when the light shineth on them, they look like the
rising of the flash of lightning, as if something would lift itself aloft there.
19. Some are of the quality of the total or whole nature, as a general
mixture; and when the light shineth on them, they look like the holy heaven,
which is formed out of all the spirits of God.
20. But the king is the heart of all the qualities, and hath his circumference,
court, [or province] quarters or residence in the midst or centre, like a
fountain: As the sun standeth in the midst among the planets, and is a king
of the stars, and the heart of nature in this world, so great also is a Cherubim
or king of angels.
21. As the six planets with the sun are leaders of hosts, and give up or
submit their will to the sun, that it may reign and work in them, so all the
angels give up or submit their will to the king, and the princely angels are in
council with the king.
22. But thou must know here that they all have a lovewill one to another,
none of them grudgeth the other his form and beauty; for as it goeth
among the spirits of God, so it goeth among these.
23. They all have jointly and equally the divine joy, and they equally enjoy
the heavenly food, therein there is no difference.
24. Only in the colours and strength of power is there a difference, but no
difference at all in the perfection; for every one hath in him the power of all
the spirits of God; therefore when the light of the Son of God shineth on
them, then each angel's quality sheweth itself by the colour.
25. I have reckoned up only some few of the forms and colours of them, but
there are a great many more that might be written down, which I will omit
for brevity's sake.
26. For as the Deity presenteth itself infinitely in its rising up, so there are
unsearchable varieties of colour and form among the angels: I can shew thee
no right similitude of it in this world, unless it be in a blossoming field of
flowers in May, which yet is but a dead and earthly type.
Of the Angelical Joy.
Question.
27. Now it may be asked, What then is it that the angels do in heaven? Or to
what end and purpose hath God created them?
Answer.
28. You may observe this, you greedy, covetous, griping persons, you who
in this world seek after pride, state, dignity, honour, fame, glory, power,
money and goods, and squeeze out the sweat and blood of the poor,
oppressed and distressed, and spend their labours upon your gallantry,
bravery and stateliness, and think yourselves better than plain and simple
lay, vulgar people, and suppose it is what God hath created you for.
Question.
Why hath God created angel-princes and not made them all equal, or alike?
Answer.
29. Behold, God is the God of order; and as it is, and as it goeth and moveth in
his government in himself, that is, in his birth or geniture, and in his rising
up, so also is the order of the angels.
30. Now as there are in him chiefly seven qualities, whereby the whole
divine being is driven on, and sheweth itself infinitely in these seven
qualities, and yet these seven qualities are the chief or prime in the
infiniteness, whereby the divine birth or geniture stands eternally in its
order unchangeably:
31. And as in the midst or centre of the seven spirits of God the heart of life
is generated, whence the divine joy riseth up; thus also is the order of
angels.
32. The angel-princes were created according to the spirits of God, and the
Cherubim according to the heart of God: And as the divine being worketh,
so also do the angels.
33. That quality which riseth up in God's being, and chiefly sheweth itself
in its working, as in the rising up of the tone or tune, or of the divine
working, wrestling and fighting, that angelical prince who is most strongly
addicted to that quality begins, in his rank or file and round, with his
legions, with singing, ringing forth, dancing, rejoicing and jubilating.
34. This is heavenly music, for here every one singeth according to the voice
of his quality, and the prince leadeth the choir or chorus, as a chanter or
singingmaster with his scholars; and the king rejoiceth and jubilateth with
his angels, to the honour of the great God, and to the increasing and
multiplying of the heavenly joys, and that is in the heart of God as a holy
sport or scene; and to that end also are they created for the joy and honour
of God.
35. Now when the heavenly music of the angel riseth up, then in the
heavenly pomp, in the divine Salitter, there rise up all manner of
vegetations, springings or sprouts, also all manner of figures, shapes or
ideas, and all manner of colours; for the Deity presenteth, sheweth or
discovereth itself in endless and unsearchable varieties of kinds, colours,
ideas, forms and joys.
36. Now, that qualifying or fountain spirit in the Deity which doth shew
itself then specially or more distinctly with its rising up and love-wrestling,
as if it had become the prince or chief of them, that very angelprince
belonging to it beginneth instantly his heavenly music with his own
legions, according to his quality, with singing, ringing forth piping melody,
and in all the manners of heavenly skill and art, which riseth up in the
spirits of God.
37. But when the centre in the midst riseth up, that is, when the birth or
geniture of the Son of God sheweth itself specially or more distinctly, as a
triumph, then there rise up the music, melodies or joys of all the three kingly
governments or royal regiments of the whole creation of all the angels.
38. What manner of joy this must be, let every soul consider: I, in my
corrupted nature, cannot apprehend it, much less can I write it.
39. By this song I invite or cite the Reader into the other life; there he
himself will also be of that choir or chorus, and then first will he give credit
to this spirit. What he doth not understand here, that he will there behold
[for himself].
40. Thou must know that this is not forged out of a stone; but when the
flash riseth up in the centre, then the spirit seeth and knoweth it.
41. Therefore look to it, and be not too scornful in this place, else thou wilt
be found a scorner and mocker before God, and then well mayest thou fare
as king Lucifer did. Now it may be asked:
Question.
What then do the Angels when they sing not?
Answer.
42. Behold! what the Deity doth, that they do also, when the spirits of God
lovingly generate one in another, and rise up one in another, as in a loving
saluting, embracing, kissing and feeding one another; in which taste and
smell the life riseth up, and the eternal refreshing; of which thou mayest
read before at large.
43. Then the holy angels also walk and converse one with another friendly,
graciously, amiably and blessedly in the heavenly circumference or region,
and do behold the wonderful and pleasant form or prospect of heaven, and
eat of the gracious, amiable, blessed and delicate fruits of life. Now thou
wilt ask:
Question. What do they talk of one with another?
Answer.
44. Behold! thou pompous, stately, lofty and proud man; the world is even
too narrow for thee here, and thou thinkest there is none like thee, or equal
to thee: Bethink thyself in this, whether thou hast in thee the manner,
quality or condition of an angel, or of a devil.
To whom now shall I liken the Angels?
Answer.
45. I will liken them to little children who walk in the fields in May, among
the flowers, and pluck them, and make dainty garlands and posies, carrying
them in their hands rejoicing, and always talk together of the several forms
or shapes of beautiful flowers, leading one another by the hand when they
go to gather flowers.
46. And when they come home, they shew them to their parents; and the
parents also rejoice in their children, and are merry and cheerly with them.
47. So do the holy angels likewise, they take one another by the hand, and
walk together in the beautiful May of heaven, and parly or talk of the
pleasant and fair spring or fruits in the heavenly pomp, and feed on the
delicate, blessed fruits of God, and make use of the beautiful heavenly
flowers for their play or sport in their scenes, and make beautiful garlands,
and rejoice in the delicious pleasant May of God.
48. Here is nothing but a cordial or hearty loving, a meek and gentle love, a
friendly, courteous discourse, a gracious, amiable and blessed society,
where the one always delighteth to see the others, and [where they delight]
to honour one another.
49. They know of no malice, cunning, subtlety or deceit; but the divine fruits
and pleasant loveliness are common among them; one may make use of
these things as well as the others, there is no disfavour or hatred, no envy,
no contrary or opposite will, but their hearts are knit together in love.
50. In this the Deity hath its highest delight, as parents have in their
children, that its dear and beloved children in heaven behave themselves
so well and so friendly; for the Deity in itself playeth or sporteth thus also,
one qualifying or fountain spirit [springeth up] in another.
51. Therefore the angels can do no other than their Father doth, as also our
angelical King JESUS CHRIST testified, when he was with us on earth, as it
is written in the Gospel, where he [John v. 19.] saith: Verily the Son can do
nothing of Himself; but what he seeth his Father do, the Son doth also: Also,
[Matt. xviii. 3] If you do not convert, and become like children, you cannot come
into the kingdom of heaven.
52. Whereby he meaneth that our hearts should be knit together in love, as
are the holy angels of God, and that we should deal friendly, courteously
and kindly one with another, and love one another, and prefer one another
in kindness and respect, as do the angels of God.
53. Not that we should deceive and belie one another, and tear the morsel
out of others' mouths for very greediness and great covetousness, neither
should one outbrave another in stateliness, fashions. and deportment, and so
despise another who cannot use his bad, devilish, cunning policy and
tricks.
54. O no! the angels in heaven do not so; but they love one another, and
rejoice in the beauty and loveliness of others, and none esteemeth or
accounteth himself more excellent than the others; but every one hath his
joy in the others, and rejoiceth in another s fair beauty, comely form and
loveliness, whence then their love one towards another riseth up, so that
they lead one another by the hand, and friendly kiss one another. Observe
the depth.
55. As when the flash of life riseth up in the centre of the divine power,
wherein all the spirits of God attain their life, and highly rejoice, there is a
loving and holy embracing, kissing, tasting, touching or feeling, hearing,
seeing and smelling, so also there is among the angels; when the one seeth,
heareth, feeleth or toucheth another, then "there riseth up in his heart the
flash of life, and the one spirit embraceth the other, as it is in the Deity.
Observe here the Ground and highest Mystery of God's Angels.
56. If thou wilt now know from whence their love, humility and friendliness
come, which rise up in their heart, then observe that which followeth:
57. Every angel is constituted as the whole Deity is, and is as a little god. For
when God constituted the angels, he constituted or framed them out of
himself.
58. Now God is the same in one place as he is in another; God is everywhere
the Father, and Son, and Holy Ghost.
59. In these three names and powers stand heaven and this world, and all
whatsoever thy heart can think upon, and though thou shouldst draw a
little circle, which thou canst hardly look into, or which thou canst hardly
discern, even less than the smallest point thou canst imagine, yet even in that
is the whole divine power; and the Son of God is generated therein, and the
Holy Ghost therein goeth forth from the Father and the Son; if not in love,
then in wrath, as it is written, [Psalm xviii. 26] With the holy thou art holy,
and with the perverse thou art perverse.
60. They who stir up the wrath of God upon themselves, that wrath
standeth also in all the spirits of God, in that place where it is awakened,
stirred up or provoked. On the other side, where the love of God is
awakened or stirred up, there it also standeth in the full birth or geniture of
the whole Deity, of or in the place or thing wherein it is awakened.
61. Herein there is no difference, the angels are created, one as well as
another, all out of the divine Salitter of the heavenly nature; only this is the
difference between them, that when God constituted them, each quality in
the great motion stood in the highest geniture or rising up.
62. Hence it is come to pass that the angels are of various and manifold
qualities, and have several colours and beauties, and yet all out of or from
God.
63. Yet every angel hath all the qualities of God in him, but one of them is
strongest in him, after the same he is named, and in the same he is
glorified.
64. Now, as the qualities in God always generate, rise up and heartily love
the one the other, and the one always getteth its life from the other; and as
the flash in the sweet water riseth up in the heat, from whence the life and
the joy have their original; so it is also in an angel, his internal birth or
geniture is no otherwise than the external, which is without [apart from]
him in God.
65. As the Son of God, without or distinct from the angels, is generated in
the middle or central fountain spring, in the heat, in the sweet water, out of
or from all the seven spirits of God, and reenlighteneth back again all the
seven spirits of God, whence they have their life and joy:
66. So also, in like manner, the Son of God in an angel is generated in the
angel's middle or central fountain spring of the heart in the heat, in the
sweet water, and reenlighteneth back again all the seven qualifying spirits
of that angel.
67. As the Holy Ghost goeth forth from the Father and the Son, and
formeth, imageth, figureth or frameth and loveth all; even so the Holy Ghost
goeth forth in the angel, into his fellow brethren, and loveth them, and
rejoiceth with them.
68. For there is no difference between the spirits of God and the angels, but
only this, that the angels are creatures, and their corporeal being hath a
beginning; but their power, out of which they are created, is God himself,
and is from eternity, and abideth in eternity.
69. Therefore their agility is as nimble and swift as the thoughts of a man,
wherever they would be, there also they are, instantly; moreover, they can
be great or small, as they please.
70. This is the true being of God in heaven, yea heaven itself: If thy eyes were
opened, thou wouldst see it plainly and clearly on earth, in that place
where thou art at present.
71. For since God can let the spirit of man see it, which spirit is yet staying
in the body, and can reveal or manifest himself to him in the flesh, surely he
can well do it also when he is out of the flesh, if he pleaseth.
72. O thou sinful house of this world, how art thou encompassed with hell
and death; awake, the hour of thy regeneration is at hand; the daybreak, the
dayspring, dawning or morningredness sheweth itself!
73. O thou foolish and dead world, why dost thou require or demand signs
and wonders? Is thy whole body chilled and benumbed? Wilt thou not
awake from sleep?
74. Behold, a great sign is given thee, but thou sleepest and seest it not:
Therefore the Lord will give thee a sign in his zeal or jealousy, which thou
hast awakened and provoked with thy sins.
Of the whole Heavenly Delightfulness and Habitation of all the Three Kingdoms of
Angels.
75. Here the spirit sheweth that where every angel is constituted, stated or
settled, there that place in the heavenly nature, wherein and out of which he
is become a creature, is his own seat, which he possesseth by right of
nature, as long as he abideth in God's love.
76. For it is the place which he hath had from eternity, before he was
become a creature, and that Salitter stood in the same place out of which he
existed, and therefore that seat remaineth to him, and is his by right of
nature, as long as he moveth in God's love.
77. But thou must not think as if God were tied to it, and cannot or may not
expel him from thence, if he should move or stir otherwise than God had
created, settled or stated him at first.
78. For as long as he abideth in obedience and in love, the place is his, by
right of nature; but when he exhalteth himself and kindleth that place in
the wrathful fire, then he sets his Father's house on fire, and becomes a
contrary will, or opposite to [against] the place out of which he is made, and
maketh TWO out of that which was ONE before his exhaltation.
79. Now when he doth so, then he keeps his corporeal right of nature to
himself, and that place also keepeth its own to itself: But seeing the creature,
which hath a beginning, will oppose or set itself against the first being,
which was before the creature was, and which had no beginning, and will
needs spoil the place which is none of its making, wherein it was created a
creature in the love, and will turn that love into a wrath-fire, then it is only
fair that the love should spew up the wrath-fire forth, together with the
creature.
80. From hence also the RIGHTS [Laws ] in this world exist, or have their
original. For when a son resisteth his father, and striketh his father, then he
loseth his paternal inheritance, and his father may thrust him out of his
house; but so long as he continueth in obedience to his father, the father
hath no right, authority or lawful power to disinherit him.
81. This worldly Right taketh its original from heaven; as also many other
worldly rights, which are written in the books of Moses, take their
beginning and original from the divine nature in heaven, which I shall
demonstrate plainly in its due place, from the true ground in the Deity.
Now one might object and say: Objection. Then an angel is fully bound and
tied to that place in which he is created, and must not stir, nor can stir from
thence.
Answer.
82. No: As little as the spirits of God are or will be tied in their rising up,
that they should not move one among another, so little also are the angels
quite [entirely] bound to their place.
83. For as the spirits of God rise up continually one in another, and have a
sport or game of love in their birth or geniture, and yet every spirit keepeth
his natural seat or place in the birth or geniture of God; wherein it never
cometh to pass that the heat is changed into the cold, or the cold into the
heat, but each keepeth its natural place or position, and the one riseth up in
the other, from whence the life hath its original.
84. So the holy angels move, walk or converse in all the three kingdoms, one
among another, whereby they conceive or receive their conceptions, one
from the other; that is, from the other's beauty, comely form, friendliness,
courtesy and virtue every one receives his highest joy, and yet each keepeth
for his own propriety his natural seat or place in which he is become a
creature.
85. Like one in this world, when he hath a dear and near kinsman, who
returns home from foreign parts of the world, whom he had a very hearty
desire and earnest longing to see, there is joy and friendly saluting, and
bidding welcome, also a friendly loving discourse or conference between
them, and so he treateth this loving and welcome guest in the best manner
that he can; yet this is but cold water, in respect of the heavenly.
86. Thus the holy angels do one towards another; when the army or
company of one kingdom cometh to the other, or when the army or
company of one princely quality cometh to an army or company of another
princely quality, there is nothing but mere loving entertainment, saluting
and embracing reception; a very gracious, amiable and blessed discourse
and friendly respect; a very gracious, amiable, blessed and loving walking
and playing together; a most chaste and humble exercise; a friendly kissing,
and leading one another up and down: here beginneth the lovely choir and
set dancing.
87. Like little children, when they go in May among the flowers, where
many often meet together; there they have a friendly talk, and pluck or
gather flowers many and diverse.
88. Now when this is done, they carry those flowers in their hands, and
begin a merry round dance, and sing from the joy of their hearts, and
rejoice. Thus also do the angels in heaven, when the foreign armies or
companies meet together.
89. For the corrupted nature in this world labours in its utmost power and
diligence, that it might bring forth heavenly forms, and many times little
children might be their parents' schoolmasters and teachers, if parents could
but understand, or would but take notice of them: But nowadays the
corruption is unfortunately with both young and old, and the proverb is
verified, Wie die Alten sungen, so lerneten die Jungen. As the old ones
sing, So th' young learn to ring.
90. By this high humility of the angels the spirit admonisheth the children of
this world, that they should view and examine themselves, whether they
bear such a love one to another. Whether there be such humility among
them. What kind of angels do they think they are. And whether they are
like to these or no: They have [or possess] the third angelical kingdom
within themselves.
91. Behold, the spirit will here present a little before thy eyes what manner
of love, humility and courteous friendliness there is in thee, thou fair
angelical bride; behold, I pray thee, thy fair attire, What great joy may thy
bridegroom take in thee, thou beloved angel, that dancest daily with the
devil!
I.
92. First, If one be nowadays a little preferred or advanced, and getteth but
a little while into an office, then others, that are in no preferment, are no
more so good as he, or fit for his company he counteth the vulgar or
layman his footstool, he instantly endeavoureth by cunning and craft to get
the vulgar or layman's goods under his disposal; if he cannot compass it by
tricks and designs, then he doth it by force, to satisfy his highmindedness.
93. If a simple man, that cannot place his words handsomely, cometh before
him, then he taketh him up short, as if he were a dog; and if the man hath
any business before him, then, in his eyes, only those of worldly esteem are
in the right, and he lets them carry the cause, right or wrong: Take heed,
Friend, what manner of princely angel indeed thou art; thou wilt find it
well enough in the following chapter, concerning the fall of the devil; that
will be thy looking-glass in which to see thyself.
II.
94. Secondly, If one nowadays hath learnt more in worldly sciences, or
studied more than the vulgar or layman, in an instant no vulgar or layman
is to be compared to him, because he [the layman] cannot express himself or
speak according to art; nor [or, neither can he] follow the other's proud
ways. 95. In brief, the simple plain man must be his fool, whereas he himself
is indeed a proud angel, and is in his love but a dead man. This sort of party
also will have its looking-glass in the following chapter.
III.
96. Thirdly, If one be richer nowadays than the other, then the poorer man is
counted the fool; and if he can wear but better and more fashionable clothes
or apparel than his neighbour, then the poorer man is no more worthy, or
good enough to be in his company.
97. And so the old song is nowadays in full force and practice, which is
this: Der Reich den Armen zwinget, Und ihm sein Schweisz abdringet,
Dasz nur sein Grosche Klinget. The rich man doth constrain the poor, And
squeezeth out his sweat so sore, That's own great wealth abroad may roar.
These angels also are invited as guests to the next chapter for their looking-
glass in which to see themselves.
IV.
98. Fourthly, There is for the generality such a devilish pride and stateliness,
and such overtopping one another, such despising, belying, entrapping,
circumventing, overreaching, cheating, deceiving, betraying, extorting
usury, coveting, envying, and hating one another, that the world burneth
now as in the hellish fire: Woe, woe for ever!
99. O world, where is thy humility? Where is thy angelical love? Where is thy
courteous friendliness? At that very instant when the mouth saith, God
save thee! the heart thinks, Yes, beware.
100. O thou excellent angelical kingdom, how comely dressed and adorned
wert thou once? How hath the devil turned thee into a murderous den? Dost
thou suppose thou standest now in the flower of thy beauty and glory? No!
thou standest in the midst of hell: If thine eyes were but opened, thou
wouldst see it.
101. Or dost thou think that the spirit is drunken, and doth not see thee? O,
it seeth thee very well: Thy shame standeth quite naked before God, thou
art an unchaste, wanton, lascivious woman, and goest a whoring day and
night, and yet thou sayest, I am a chaste virgin.
102. O, how fair a looking-glass art thou, in the presence of the holy angels;
do but smell thy sweet love and humility, doth it not smell or savour just
like hell? All these parties are invited as guests to the following chapters.
Of the Kingly Primacy, or of the Power and Authority of the Three Angelical
Kings.
103. As the Deity in its being is threefold, in that the efflux out of the seven
spirits of God sheweth and generateth itself as threefold, viz. Father, Son,
and Holy Ghost, one God; wherein the whole divine power consisteth, and
all whatsoever is therein; and they are the three Persons in the Deity, and yet
are not a divisible being or essence, but in one another as one:
104. So also, when God moved himself and created the angels, there came to
be three special angels out of the best kernel of nature, out of the being of
the Ternary in the nature of God, and in such power, authority and might,
as hath the Ternary in the seven spirits of God; for the Ternary of God
riseth up in the seven spirits of God, and is again the life and heart of all
the seven spirits.
105. Thus also are the three angelical kings risen up, each in the nature of
his host or place, and a natural lord of his place over the government of his
angels; but the Ternary of the Deity retaineth to itself that place which is
unalterable or unchangeable; and the king retaineth the dominion of the
angels.
106. Now, as the Ternary of the Deity is one only being or substance in all
parts in the whole Father, and is united together, as the members in man's
body, and all places are as one place, though one place may have a different
function from the others, as also the members of men have; yet it is the one
body of God:
107. So also are the three angelical kingdoms united one in another, and not
each severed asunder: No angelical king ought to say, This is my kingdom;
or that there ought no other king to come thereinto; though indeed it is his
first beginning, original and natural inheritance, and remaineth also to be
his: Yet all other kings and angels are his true natural brothers, generated
out of or from one Father, and do inherit their Father's kingdom.
108. As the qualifying or fountain spirits of God have each of them the
natural seat or possession of its birth or geniture, and retaineth its natural
place to itself, and yet is, together with the other spirits, the one only God;
so that if the other were not, that would not be either, and thus also they
rise up one in the other:
109. So it is also with the chief or principal of the holy angels in his
constitution; and is in no other manner than as it is in God; and therefore
they live all friendly, peaceably and blessedly one with another in their
Father's kingdom, as loving dear brethren; there are no bounds or bars how
far any should go, and how far not.
Question.
Now the simple might ask, Upon what do the angels walk? Or upon what do
they stay or set their feet?
Answer.
110. I will here shew thee the right ground, and it is no otherwise in heaven
than as thou here findest in the letter, for the spirit looketh undisturbed
into this depth, also it is very apprehensible.
111. The whole nature of the heaven standeth in the seven qualifying or
fountain spirits, and in the seventh consisteth nature or the apprehensibility
of all the qualities: This now is very lightsome and solid as a cloud, but
very transparent and shining, like a chrystalline sea, so that a man can see
through and through it all: Yet the whole depth upward and downward is
wholly thus.
112. Now the angels also have such bodies, but more dry and close
compacted or incorporated together, and their body also is the kernel of or
out of nature, even the best or fairest splendour and brightness of or out of
nature.
113. Now their foot doth stay upon the seventh spirit of God, which is solid
like a cloud, and clear and bright as a chrystalline sea, wherein they walk
upward and downward, which way soever they please. For their agility or
nimbleness is as swift as the divine power itself, yet one angel is more swift
than another, and that according to the quality of each.
114. In that seventh spirit of nature rise up also the heavenly fruits and
colours, and whatsoever is apprehensible or comprehensible, and is like to
such a form [Text: Forms] or manner as if the angels did dwell between
heaven and earth in the deep, where they ascend and descend, and
wherever they are, there their foot resteth, as if it stood upon the earth.
115. Antiquity hath represented the angels in pictures like men with wings,
but they have no need of any wings, yet they have hands and feet as men
have, but after a heavenly manner and kind.
116. At the day of the resurrection from the dead there will be no difference
between the angels and men, they will be of one and the same kind of form;
which I shall shew plainly in its due place; and our King JESUS CHRIST
clearly testifieth the same, where he saith [Matt. xxii. 30], In the resurrection
they are like the angels of God.
Of the great Glory, Brightness and Beauty of the Three Angelical Kings.
117. This is the very cudgel or club which is flung at the dog, to make him
run away; because of this song lord Lucifer could tear off his beard with
regret [and vexation].
Observe here the Depth.
Concerning the King or great Prince MICHAEL.
118. MICHAEL signifieth the great strength or power of God, and beareth
the name operatively, actually and in deed: For he is incorporated or
consolidated together out of the seven qualifying or fountain spirits, as out
of a kernel or seed of them, and standeth here now as in the stead of God
the Father.
119. The meaning is not that he is God the Father, who consisteth in the
seven spirits of the whole deep, and is not creaturely; but the meaning is,
that in nature among the creatures there is also such a kind of creature,
who is to reign among the creatures, who is like God the Father, as he is in
the seven qualifying or fountain spirits.
119a. For when God made himself creaturely, then he made himself
creaturely according to his Ternary: and as in God the Ternary is the
greatest and chiefest, and yet his wonderful proportion, form and variety
cannot be measured, in that he sheweth himself in his operation so various
and manifold; so also hath he created three principal angelprinces,
according to the highest primacy of his Ternary.
120. In accordance with that he created the princelyangels, according to the
seven qualifying or fountain spirits, answerable to their quality, viz.
GABRIEL, an angel or prince of the tone or sound, or of swift or speedy
messages; as also RAPHAEL; and others besides in the kingdom of
MICHAEL.
121. Thou must not understand this, as if these royal angels were to rule in
the Deity, that is, in the seven qualifying or fountain spirits of God, which
are without or distinct from the creatures; no, but each over his creatures,
or the creatures of his own dominion.
122. For as the Ternary of God reigneth over the infinite or endless being,
and over the figures and several various forms or ideas in the Deity, and
changeth, varieth and imageth or frameth the same:
123. So also are the three angelical kings lords over their angels, even to the
heart and deepest ground, though they cannot corporeally or bodily vary or
change themselves, as God himself can who hath created them; yet they
rule them (viz. the angels) corporeally, and are bound or united to them, as
body and soul are bound the one to the other.
124. For the king is their head, and they are the members of the king; and the
qualifying [facultating, potentiating] or fountain princely angels are the
king's counsellors, or officers [instruments in employment] in his affairs, like
the five senses in man, or as the hands and feet, or the mouth, nostrils, eyes
and ears, whereby the king executeth or accomplisheth his affairs.
125. Now as all angels are bound to the king, so is the king also bound to
God his Creator, as body and soul; the body signifieth God; and the soul
signifieth the angelical king, who is in the body of God, and is become a
creature in the body of God, and abideth eternally in the body of God, as
the soul doth in its nest. And therefore also hath God so highly glorified
him, as his own propriety, or as the soul is glorified in the body.
126. Thus the king or great prince Michael looks like God the Father in his
glorification, clarity or brightness, and is a king and prince of God upon the
mount of God, and hath his office in the deep wherein he is created.
127. That circumference or space, region or province, wherein he and his
angels are created, is his kingdom, and he is a loving son of God the Father
in nature, a creaturely son, in whom the Father delighteth.
128. Thou must not compare him with the Heart or light of God, which is in
the whole Father, which has neither beginning nor end, no more than hath
God the Father himself.
129. For this prince is a creature, and hath a beginning, but he is in God the
Father, and is bound and united with him in his love, as his dearly beloved
son, whom he hath created out of himself.
130. Therefore he hath set upon him the crown of honour, of might, power
and authority, so that there is in heaven no higher nor more excellent nor
mightier than he is, except God himself in his Ternary. And this is one king,
rightly described, with a true ground in the knowledge of the spirit.
Of the second King LUCIFER, now so called, because of his Fall.
131. King LUCIFER, shut thy eyes here a little, and stop thy ears a little,
that thou mayest neither hear nor see, or else thou wilt be horribly ashamed
that another sitteth upon thy seat, and so thy shame shall be fully
discovered yet before the end of the world, which thou hast kept so closely
concealed in secret, and suppressed ever since the beginning of the world,
wheresoever thou couldst: I will now describe thy kingly primacy, not for
thee, but for the benefit of man.
132. This high and mighty, glorious and beautiful king, lost his right name
in his fall: For he is now called LUCIFER, that is, one carried forth or
expelled out of the light of God.
133. His name was not so at the beginning: for he was a creaturely prince or
king of the heart of God in the bright light, even the brightest among the
three kings of angels.
Of his Creation.
134. As Michael is created according to the quality, manner and property of
God the Father, so was Lucifer created according to the quality, condition
and beauty of God the Son, and was bound to and united with him in love,
as a dear son or heart, and his heart also stood in the centre of light, as if he
had been God himself; and his beauty or brightness transcended all.
135. For his circumference, conception or chief mother, was the Son of God,
and there he stood as a king or prince of God.
136. His court, province, place, region or quarters, wherein he dwelt with
his whole army or company, and wherein he is become a creature, and
which was his kingdom, is the created heaven and this world, wherein we
dwell with our King JESUS CHRIST.
137. For our King sitteth in divine omnipotence, where king Lucifer sat, and
on the kingly throne of expulsed Lucifer, and the kingdom of king Lucifer is
now become HIS: O prince Lucifer, how dost thou relish that?
138. Now as God the Father is bound and united in great love with his Son,
so was king Lucifer also bound with king Michael in great love, as one heart
or one God, for the fountain or wellspring of the Son of God hath reached
even into the heart of Lucifer.
139. Only, the light which he had in his body, he had for his own propriety,
and while it shone with or agreeable to the light of the Son of God, which
was externally without or distinct from him, they both qualified,
incorporated and united together as one thing, though they were two, yet
they were bound or united together, as body and soul.
140. And as the light of God reigneth in all the powers of the Father, so he
also reigned in all his angels, as a mighty king of God, and wore on his
head the fairest crown of heaven.
141. Here at present I will leave him a little scope, because I shall have so
much to do concerning him in the next chapter. Let him make a show a
little yet here in the crown, it shall suddenly be plucked away from him.
Of the third Angelical King, called URIEL.
142. This gracious, amiable, blessed prince and king hath his name from the
light, or from the flash or going forth of the light, which signifieth rightly
God the Holy Ghost.
143. For as the Holy Ghost goeth forth from the light, and formeth, figureth
and imageth all, and reigneth in all, such also is the power and gracious,
amiable blessedness of a Cherubim, who is the king and heart of all his
angels; that is, when his angels do but behold him they are all then infected
and touched with the will of their king.
144. For as the will of the heart infects and stirs all the members of the
body, so that the whole body doth as the heart hath decreed or concluded; or
as the Holy Ghost riseth up in the centre of the heart, and enlighteneth all
the members in the whole body; so the Cherubim with his whole glance or
lustre and will infects all his angels, so that they all are together as one
body, and the king is the heart therein.
145. Now this glorious and beautiful prince is imaged and framed
according to the kind and quality of the Holy Ghost, and is indeed a
glorious and fair prince of God, and is united with the other princes in
love, as one heart.
146. These are now the three princes of God in the heaven. And when the
flash of life, that is, the Son of God, riseth up in the middle or central circle
in the qualifying or fountain spirits of God, and sheweth itself
triumphantly, then the Holy Ghost also riseth upwards triumphantly: In
this rising up the Holy Trinity also riseth up in the heart of these three
kings, and each of them triumpheth also according to his kind and quality.
147. In this rising up the armies or companies of all the angels of the whole
heaven become triumphant and joyful, and that melodious TE DEUM
LAUDAMUS (WE PRAISE THEE O GOD) riseth up.
148. In this rising up of the heart, the Mercurius in the heart is stirred up or
awakened, as also in the whole Salitter of heaven there riseth up in the
Deity the miraculous, wonderful and fair beautiful imaging of heaven, in
several manifold various colours and manners, and each spirit presenteth
itself in its own peculiar form.
149. I can compare this to nothing, except to the finest of precious stones,
such as the ruby, the emerald, the topaz, the onyx, the sapphire, the
diamond, the jasper, the jacinth, the amethyst, the beryl, the sardonyx, the
carbuncle and the like.
150. In such manner and colours the heaven of God's nature sheweth or
presenteth itself in the rising up of the spirits of God: Now when the light
of the Son of God shineth therein, then it is like a bright clear sea of the
colours of the abovementioned precious stones or jewels.
Of the wonderful Proportion, Alteration or Variation, and Rising up of the
Qualities in the heavenly Nature.
151. Seeing then the spirit bringeth into knowledge the form and manner of
heaven, I cannot choose but write it thus down, and let his will be done,
who will have it so.
152. Although the devil will raise scorners and mockers to vilify it, I do not
much regard that; I am satisfied with this gracious, amiable and blessed
revelation of God; they may mock so long till they find it by experience with
eternal shame, then the fountain of remorse or shame will surely gnaw
them.
153. Also I have not gone up to heaven, and beheld it with my fleshly eyes,
much less hath any told it me; for though an angel should come and tell it
me, yet I could not apprehend or conceive it without enlightenment from
God, much less believe it.
154. For I should always stand in doubt, whether it were a good angel sent
of God or no, seeing the devil can transform or clothe himself in the form of
an angel of light, to seduce men. [2 Cor. xi. 14.]
155. But because it is generated in the centre or circle of life, as a bright
shining light, like unto the heavenly birth or rising up of the Holy Ghost,
with a fiery driving or impulse of the spirit, therefore I cannot resist or
withstand it, though the world always make a mock of me for it.
156. The spirit testifieth that there is yet a very little time remaining, and
then the flash in the whole circle of this world will rise up, to which end
this spirit is a forerunner, Messenger and proclaimer of the day.
157. Then whatsoever man is not found in the birth of the Holy Ghost at
that time, in him the birth will never rise at all, but he abideth in the quality
or source of darkness, as a dead, hard flintstone, in which the source or
quality of fierceness, wrath and corruption riseth up eternally.
158. There he will be a mocker eternally in the birth of the hellish
abomination: for whatsoever quality the tree is of, such also is its fruit.
159. Thou livest between heaven and hell, into whichsoever thou sowest, in
that thou shalt reap also, and that will be thy food in eternity: If thou sowest
scorn and contempt, thou wilt also reap scorn and contempt, and that will
be thy food.
160. Therefore, O Child of man! have a care, trust not too much upon
worldly wisdom, it is blind, and is born blind; but when the flash of life is
generated therein, then it is no more blind, but seeth.
161. For Christ saith [John iii. 3,7],"You must be born anew, or else you cannot
enter into the kingdom of heaven."
162. Truly it must be generated in such a manner in the Holy Ghost: which
riseth up in the sweet spring or fountain-water of the heart, in the flash.
163. Therefore hath Christ ordained or instituted the Baptism or New Birth or
Regeneration of the Holy Ghost, in the water, because the birth of the light riseth
up in the sweet water in the heart.
164. Which is a very great Mystery, and hath been also kept secret from all
men since the beginning of the world till now: which I will demonstrate and
describe plainly in its due place. Now observe the Form and Posture of Heaven.
165. When thou beholdest this world thou hast a type of heaven. I. The stars
signify or denote the angels: for as the stars must continue unaltered till the
end of this time, so the angels also in the eternal time of heaven must remain
unaltered for ever.
166. II. The elements signify or denote the wonderful proportion, variety,
change and alteration of the form and posture of heaven: For as the deep
between the stars and earth always alter and change in their form, suddenly
it is fair, bright and light, suddenly it is lowery and dark, now wind, then
rain, now snow, suddenly the deep is blue or azure, suddenly greenish, by
and by whitish, then suddenly again dusky.
167. Thus also is the change and alteration of heaven into many several
colours and forms, but not in such a manner and kind as in this world, but
all according to the rising up of the spirits of God, and the light of the Son of
God shineth therein eternally: But the rising up in the birth differs in the
degrees more at one time than at another. Therefore the wonderful wisdom of
God is incomprehensible.
168. III. The earth signifieth or denoteth the heavenly nature, or the seventh
spirit of nature, in which the ideas or images, forms and colours rise up.
169. IV. The birds or fowls, fishes and beasts, signify and denote the several
forms or shapes of figures in heaven.
170. Thou art to know this, for the spirit in the flash testifieth the same, that
in heaven there arise all manner of figures or shapes like the beasts, fowls,
birds and fishes of this world, but in a heavenly form or manner, clarity or
brightness and kind, as also all manner of trees, plants and flowers.
171. But as they rise, so they go away again, for they are not incorporated
or compacted together, as the angels are: for these figures are so formed in
the birth of the rising qualities, in the spirit of nature or naturespirit.
172. If a figure be imaged in a spirit, so that it subsisteth; and if another
spirit wrestleth with this, and gets the better, then it comes to be divided,
and indeed changed or altered, all according to the kind of the qualities; and
this is in God as a holy sport, play or scene.
173. Therefore also the creatures, as beasts, fowls or birds, fishes and worms
in this world, are not created to an eternal being, but to a transitory one, as
the figures in heaven also pass away.
174. This I set down here only for a manuduction or introduction: You will
find it described more at large concerning the creation of this world.


THE THIRTEENTH CHAPTER
Of the terrible, doleful, and lamentable, miserable Fall of the Kingdom of Lucifer.
1. IT WOULD have all proud, covetous, envious and wrathful men invited
to look into this glass, and there they will see the original of their pride,
covetousness, envy and wrath, also the issue and final requital or wages
thereof.
2. The learned have produced many and various monsters concerning the
beginning of sin, and original of the devil, and scuffled one with another
about it; every one of them thought he had the axe by the handle, yet it
continued hidden from them all till this very time.
3. But since it will henceforth be fully revealed, as in a clear looking-glass ,
therefore it may well be supposed or expected that the great day of the
revelation of God is now near at hand, wherein the fierceness and the kindled
fire will be separated from the light. 4. Therefore let none make himself stark
blind, for the time of the restitution of whatsoever man hath lost is now near at
hand: the day dawneth, or the morningredness breaketh forth; it is high time to
awake from sleep.
Question.
Now it may be asked, What is ths source or fountain of the first sin of Lucifer's
kingdom?
Answer.
5. Here we must again take in hand the highest depth of the Deity, and see
out of what king Lucifer became a creature, or what was the first source or
fountain of evil or malice in him.
6. The devil and his crew continually excuse themselves, and so do all
wicked men who are begotten in corruption, saying, God doth them wrong
in thrusting them out or rejecting them.
7. Nay, this present world doth dare to say that God hath decreed or
concluded it so in his predestinate purpose and council that some men
should be saved, and some should be damned; and they say, to that end also
God hath rejected prince Lucifer, that he should be a spectacle of God's
wrath.
8. As if hell, or malice and evil, had been from eternity, and that it was in
God's predestinate purpose that creatures should and must be therein; and
so they pull and hale and bestir themselves to prove it by Scripture, though
indeed they have neither the knowledge of the true God, nor the under-
standing of the Scriptures, though also some erroneous things are brewed
from the Scriptures.
9. Christ saith, The devil was a Murderer [John viii. 44] and liar from the
beginning, and did not stand in the truth. But seeing these justifiers and
disputers assist the devil so steadfastly, and pervert God's truth, and change
it into lies, in that they make of God a thirsty and fierce wrathful devil, and
such a one as hath created and still willeth evil, so all of them, together
with the devil, are jointly murderers and liars.
10. For as the devil is the founder and father of hell and damnation, and
hath himself built and prepared for himself the hellish quality to be his royal
seat, so also such writers and scribblers are the masterbuilders of lies and
damnation, who help to confirm and establish the devil's lies, and to make
of the merciful, loving and friendly God, a murderer and furious destroyer,
and so pervert and turn the truth of God into lies.
11. For God saith in the Prophet [Ezek. xxxiii. 11], As true as I live, I have no
delight or pleasure in the death of a sinner, but that he turn and live; and in the
Psalms it is thus [Psalm v. 4.], Thou art not a God that hast pleasure in
wickedness,
12. Besides, God hath given laws to man, and hath forbidden the evil, and
commanded the good. Now if God would have the evil, and also the good,
then he would be at odds with himself, and it would follow that there
would be destruction or destructiveness in the Deity, one quality running
counter against the other, and the one spoiling and corrupting the other.
13. Now how all this is come to pass, or how wickedness hath taken its first
source, original and beginning, I will declare in the highest simplicity in the
greatest depth.
14. To which end the spirit inviteth and citeth, summoneth or warneth all
men that are seduced into errors by the devil, that they come and present
themselves before the looking-glass of this school, wherein they shall see
and inspect the murderous devil, even into his very heart.
15. Then he that will not take heed and beware of his lies, whilst he may
very well do it, there is no remedy for him neither here nor hereafter: he that
soweth and will sow with the devil, must reap with the devil also.
16. In the centre of the flash it is shewn that the harvest is white already, wherein
every one will reap what he hath sown.
17. Here, my entrusted talent, which I have received, I will let out for
interest, profit and increase, as I am commanded to do, and he that will
deal with me in this way of gain or usury, it shall be free for him, he may
freely do it, whether he be a Christian, a Jew, a Turk or a Heathen; it is all
the same to me; my warehouse shall stand open for every one, none shall
be tricked or deceived, but shall be dealt with in all fairness.
18. Every one should here have a care to deal so well that he bring in some
gain of usemoney for his Master: for I am afraid that not every merchant will
be fitted to deal with my wares; for to some they will be very strange and
uncouth; neither will every one understand my language.
19. I would therefore have every one warned that he deal circumspectly
and warily, and not be conceited that he is rich, and cannot grow poor; truly
I have very admirable and wonderful wares to sell, every one will not have
understanding and skill to know what to do with them.
20. Now if any one should in drunkenness or fulness fall upon them, and
plunge himself into perdition, let him bear his own blame; he hath need of
a light in his heart, that his understanding and mind may be well governed.
21. Else let him forbear to come into my warehouse, or he will but deceive
his own expectation; for the ware which I have to sell is very precious and
dear, and requireth a very sharp and acute understanding: Therefore have a
care, and do not climb aloft where you see no ladder is, else you will fall.
22. But to me is shewn the ladder of Jacob, upon which I am climbed up,
even into heaven, and have received my ware, to offer for sale: Therefore if
any one will climb up after me, let him take heed that he be not drunken,
but he must be girt with the sword of the spirit.
23. For he must climb through a horrible deep, a giddiness will frequently
come into his head; and besides, he must climb through the midst or centre
of the kingdom of hell, and there he will feel by experience what a deal of
scoffings and upbraidings he must endure.
24. In this combat I had many hard trials to my heart's grief: My sun was
often eclipsed or extinguished, but did rise again; and the oftener it was
eclipsed or put out, the brighter and clearer was its rising again.
25. I do not write this for my own praise, but that if it go so with you, you
should not despair about it; for there belongeth and is requisite a mighty
enduring hard labour and stoutness, for him that fighteth with the devil,
between heaven and hell; for the devil is a potent prince.
26. Therefore have a care that thou put on the 1 corslet or coat of mail or
habergeon [breastplate] of the spirit, else do venture to come near my
warehouse, or thou wilt deal wrongfully [evilly] with my wares.
27. Thou must renounce the devil and the world, if thou wilt enter into this
fight, else thou wilt not overcome: But if thou overcomest not, then let my
book alone, and meddle not with it, but stick to thy old matters, else thou
wilt receive but evil wages for thy pains: Be not deceived, God will not be
mocked.[Gal vi. 7.]
28. Truly it is a narrow and strait passage or entrance, through the gates of
hell, for them that will press in to God; they must endure many pangs,
crushings and squeezings from the devil.
29. For the human flesh is very young and tender, and the devil is rough and
hard, also dark, hot, bitter, astringent and cold, and so these two are very ill
matched.
30. Therefore I seriously exhort the Reader, and would have him faithfully
warned, as it were with a Preface to this great Mystery, that if he do not
understand it, and yet longeth and would fain have the meaning or
understanding thereof, that he would pray to God for his Holy Spirit, and
that he would enlighten him with the same.
31. For without the illumination thereof you will not understand this
Mystery; for there is a strong lock and bar before it in the spirit of man, that
must be first unlocked or opened; and that, no man can do, for the Holy
Ghost is the only key to do it withal.
32. Therefore if thou wilt have an open gate into the Deity, then thou must
move, stir and walk in God's love; this I have set down here for thy
consideration.
Now observe:
33. Every angel is created in the seventh qualifying or fountain spirit [or
faculty], which is NATURE, out of which his body is compacted or
incorporated together, and his body is given him for a propriety, and the
same is free to itself, as the whole Deity is free.
34. He hath no impulse or driving, without or distinct from himself; his
impulse and mobility standeth in his body, which is of such a kind and
manner as the whole God is; and his light and knowledge, as also his life, is
generated in that manner as the whole divine being is generated.
35. For the body is the incorporated or compacted spirit of nature, and
encompasseth or encloseth the other six spirits; these generate themselves
in the body, just as it is in the Deity.
36. Now Lucifer had the fairest, most beautiful and most powerful body in
heaven, of or among all the princes of God, and his light, which he hath,
and which is continually generated in his body, that [light] hath
incorporated itself with the Heart or Son of God, as if they were one thing.
37. But when he saw that he was so fair and beautiful, and found or felt his
inward birth and great power or authority, then his spirit, which he had
generated in his body, and which is his ANIMAL (or animated) or lifespirit,
or son or heart, exalted itself, intending to triumph over the divine birth,
and to lift up or extol itself above the Heart of God. [Note, The author calls the
soulish birth the ANIMAL birth, from anima, which signifieth the soul; but
seeing the Scripture otherwise understandeth by the word animal the perished or
corrupted soul, or animalem hominem, the animal man, or the corrupted
natural man, that is, the Adamical bestial man, and so he being advertised of it,
he altered that expression, and used it no more any further.]
Here observe the Depth.
38. In the middle or central fountain or wellspring, which is the heart,
where the birth riseth up, the astringent or harsh quality rubs itself with
the bitter and the hot; and there the light kindleth, which is the son, and of
the son the light is always impregnated in its body, and that enlighteneth
and maketh it living.
39. Now that light in Lucifer was so fair, bright and beautiful, that he
excelled the bright form of heaven, and in that light was perfect
understanding; for all the seven qualifying or fountain spirits generate that
same light.
40. But now the seven qualifying or fountain spirits are the father of the
light, and may permit or suffer the birth of as much light as they please; and
the light cannot exalt or raise itself higher than the qualifying or fountain
spirits will permit or give it leave.
41. But when the light is generated, then it enlighteneth all the seven
qualifying or fountain spirits, so that all seven are [become] understanding,
and all seven do give their will to the birth of the light.
42. But now, every one hath power and might to alter its will in the birth of
the light, according as there is need: Now if that be so, then the spirit cannot
triumph thus, but must lay down its splendour.
43. Therefore it is that all seven spirits are in full power, every one of them
hath the reins in its hand, that it may hold in and check the generated spirit
from triumphing any higher than is fit for it.
44. But the seven spirits, which are in an angel, and which generate the
light and understanding, are bound and united with the whole God, that
they should not qualify any other way, either higher or more vehemently,
than God himself; but that there should be one and the same manner and
way between them both.
45. Seeing they are but a part or piece of the whole, and not the whole itself,
for God hath therefore created them out of himself, that they should qualify,
operate or act in such a manner, form and way as God himself doth.
46. But now the qualifying or fountain spirits in Lucifer did not so; but they,
seeing that they sat in the highest primacy or rank, moved themselves so
hard and strongly that the spirit which they generated was very fiery, and
climbed up in the fountain of the heart, like a proud damsel or virgin.
47. If the qualifying or fountain spirits had moved, qualified or acted gently
and lovely, as they did before they became creaturely (as they were
universally in God, before the creation), then had they generated also a
gentle, lovely, mild and meek son in themselves, which would have been
like to the Son of God; and then the light in Lucifer and the light of the Son
of God had been one thing, one qualifying, operating, acting and affecting,
one and the same lovely kissing, embracing and struggling.
48. For the great light, which is the Heart of God, would have played
meekly, mildly and lovingly with the small light in Lucifer, as with a young
son, for the little son in Lucifer should have been the dear little brother of
the Heart of God.
49. To this end God the Father hath created the angels, that as he is
manifold and various in his qualities, and in his alteration or variegation is
incomprehensible in his loveplay, so the little spirits also, or the little lights
of the angels, which are as the Son of God, should play or sport very gently
or lovely in the great light before the Heart of God, that the joy in the Heart
of God might here be increased, and that so there might be a holy sport,
scene or play in God.
50. The seven spirits of nature in an angel should play and rise up gently in
God their Father, as they had done before their creaturely being, and
rejoice in their newborn son, which they have generated out of themselves,
which is the light and understanding of their body.
51. That light should rise very gently or mildly in the Heart of God, and
rejoice in the light of God, as a child with its mother; and so there should be
a hearty loving and friendly kissing, a very meek and pleasant taste or
relish.
52. In this the tone should rise up and sound, with singing and ringing
forth, in praising and jubilating: also all the qualities should rejoice therein,
and every spirit should exercise or practise its divine work or labour, as
God the Father himself doth.
53. For the seven spirits had this in perfect knowledge, for they were united
and actuated with God the Father, so that they could all see, feel, taste, smell
and hear what God their Father did, or wrought and made.
54. But when they elevated themselves in a sharp or strong kindling, then
they did against nature's right otherwise than God their Father did, and this
was a stirring quality or rising up against or contrary to the whole Deity.
55. For they kindled the Salitter of the body, and generated a high
triumphing son, which in the astringent quality was hard, rugged or rough,
dark and cold, and in the sweet was burning, bitter and fiery; the tone was a
hard fiery noise; the love was a lofty enmity against God.
56. Here now stood the kindled bride in the seventh naturespirit, like a
proud beast; now she supposed she was beyond or above God, nothing was
like her now: Love grew cold, the Heart of God could not touch it, for there
was a contrary will or opposition between them. The Heart of God moved
very meekly and lovingly, and the heart of the angel moved very darkly,
hard, cold and fiery.
57. The Heart of God should now unite and qualify with the heart of the
angel, but that could not be; for there was now hard against soft, and sour
against sweet, and dark against light, and fire against a pleasant gentle
warmth, and a hard knocking or rumbling against a loving melodious
song.
Question.
Hearken, Lucifer, Where lieth the fault now, that thou art become a devil? Is God
in fault, as thou lyingly sayest?
Answer.
58. O no, thou thyself art faulty, the qualifying or fountain spirits in thy
body, which thou thyself art, have generated thee such a little son: Thou
canst not say that God hath kindled the Salitter out of which he made thee,
but thy qualifying or fountain spirits have done it; whereas thou wert
clearly before a prince and a king of God.
59. Therefore, when thou sayest God created thee thus, or that he hath
without sufficient cause spewed thee up out of thy place, then art thou a liar
and murderer; for the whole heavenly host or army beareth witness against
thee, that thou hast thyself erected and prepared this fierce quality for
thyself.
60. If it be not so, then go before the face of God, and justify thyself. But
thou seest it plain enough without that; and besides, thou darest not look
on that matter: Wouldst not thou fain have a friendly kiss of the Son of
God, that thou mightest once be eased or refreshed? If thou art in the right,
then do but once look upon HIM: Perhaps thou mayest be made sound or
whole again. 61. But stay a little, another sitteth on thy throne, he is kissed,
and he is an obedient son to his Father, and doth as the Father doth.
62. Stay yet a little while, and the hellish fire will kiss thee; in the meanwhile
make much of this Latin, till more groweth out of it; thou wilt suddenly lose
thy crown. Now one might ask, What then, in Lucifer, is properly that Enmity
against God, for which he was thrust and driven out of his Place?
63. Here I will shew you exactly the pith, kernel and heart of Lucifer, and
then you will see what a devil is, or how he is become a devil. Therefore take
heed, and do not invite or entertain him as a guest, for he is the archsworn
enemy of God, and of all angels and men, and that in his eternity.
64. Now if thou understandest and apprehendest this aright, then thou wilt
not make of God a devil, as some do, who say, God hath created the evil, and
that his will is that some men should be lost; which men, that say so, help
to increase the devil's lies, and bring upon themselves the severe judgment,
by their perverting God's truths, and so turning them into lies.
Now observe:
65. The whole Deity hath in its innermost or beginning birth, in the pith or
kernel, a very tart, terrible sharpness, in which the astringent quality is a
very horrible, tart, hard, dark and cold attraction or drawing together, like
winter, when there is a fierce, bitter, cold frost, when water is frozen into
ice, and besides it is very intolerable.
66. Then think or suppose, if in such a hard winter, when it is so cold, the
sun should be taken away, what kind of hard frost, and how very rough,
fierce and hard darkness would it be, wherein no life could subsist.
67. After such a manner and kind is the astringent quality in the innermost
kernel or pith in itself, and to itself alone, without the other qualities in God;
for the austereness or severity maketh the attraction or drawing together,
and fixation or glutinousness of the body, and the hardness drieth it up, so
that it subsisteth as a creature.
68. And the bitter quality is a tearing, penetrating and cutting bitter quality
or source: for it divideth and driveth forth from the hard and astringent
quality, and maketh the mobility.
69. Between these two qualities is heat generated from its hard and fierce
bitter rubbing, tearing and raging, which riseth up in the bitter and hard
quality, as a fierce wrathful kindling, and presseth quite through, as a hard
fiery noise.
70. From whence existeth the hard tone, and in that rising up or climbing, it
is environed and fixed in the astringent quality, so that it becometh a body
which subsisteth.
71. Now if there were no other quality in this body, which could quench the
fierceness of these four qualities, then there would be a perpetual enmity
therein. For the bitter would be against the astringent, in that it stormeth or
teareth so vehemently therein, and breaketh open the astringent.
72. Then the astringent also would be against the bitter, in that it attracteth,
draweth together and holdeth fast the bitter captive, that it could not have
its own course.
73. The heat would be against both, in that with its fierce, wrathful kindling
and rising up it maketh all hot, burning and raging, and is fully or totally
against the cold.
74. So the tone would be a great enmity in all the others, in that it
penetrateth forcibly through all, like a tyrant.
75. Thus, this is the very deepest and innermost hidden birth of God, according to
which he calleth himself an angry zealous or jealous God, as may be seen by
the Ten Commandments on mount Sinai.
76. In this quality standeth hell and eternal perdition, as also the eternal
enmity and murderous den, and such a creature the devil is come to be.
77. But now, seeing he is a sworn archenemy of God, and though indeed
the disputants and helpers of the devil will needs force it so in arguments
(that God willeth the good and also the evil, and that he hath created some
men to damnation), therefore and thereupon the spirit of God citeth them,
upon pain of eternal enmity, to come before this looking-glass , wherein
their heart shall be laid open; and they shall see what God is, and who the
devil is, or how he is become a devil.
78. If thy heart be not bolted and barred up in death, through thy stubborn
wilfulness and blasphemy, and drowned in horrible sins, purposing not to
desist from them, or leave them, then awake, and behold; I take heaven and
earth, also the stars and elements, and all the creatures, and man himself
also in his whole substance, to witness, and so I will prove it also plainly
and clearly in its due place, with all these forementioned things, especially
when we come to treat of the creation of all the creatures.
79. If these things will not give thee satisfaction, then pray to God that he
would open thy heart, and then thou wilt know and see heaven and hell, as
also the whole Deity with all its qualities; and then no doubt thou wilt
forbear, and justify the devil no more: I am not able to open thy heart for thee.
Now observe the true birth or geniture of God. [Or the divine birth.]
80. Behold, as I have mentioned above, the birth or geniture of God in its
innermost being, in these four qualities, is thus sharp or tart. Thou must
understand it exactly.
81. The astringent quality is thus sharp in its own proper quality in itself,
but it is not alone, or without the others; neither is it generated of or in
itself, as being wholly free, but the other six spirits generate it, and they
also hold it by the reins, and may let their reins and authority go as far only
as they please.
82. For the sweet spring or fountain-water is suddenly a whip, scourge or
lash upon the astringent quality, and mitigateth, softeneth or suppleth it, so
that it groweth very thin, gentle, mild and soft, as also very bright.
83. But that it is thus sharp in itself, is to the end that a body may be imaged
or framed through its attracting or drawing together, otherwise the Deity
would not subsist, much less a creature.
84. In this sharpness God is an allcomprehensible, and allfixing or
allfastening sharp God: for the birth, geniture and sharpness of God is thus
everywhere.
85. But if I should describe the Deity in its birth or geniture in a small round
circle, in the highest depth, then it is thus: In a Similitude.
86. Suppose a WHEEL standing before thee, with seven wheels one so made
in the other that it could go on all sides, forward, backward and cross ways,
without need of any turning back or stopping. See Ch. 19, par. 81 et seq.
87. In its going, that alwaysone wheel, in its turning about, generateth the
others, and yet none of them vanish out of sight, but that all seven be
visible or in sight.
88. The seven wheels always generating the naves in the midst or centre
according to their turning about, so that the nave stand always free without
alteration or removing, whether the wheels go forward or backward or
cross ways or upward or downward.
89. The nave always generating the spokes, so that in their turning about
they stand right and direct from the nave to the fellies of the wheel: and yet
none of the spokes to be out of sight, but still turning about thus one with
another, going whithersoever the wind driveth it, and that without need of
any turning back or stopping. Now observe what I shall inform you in the
application of this.
90. The seven wheels are the seven spirits of God, the one always generating
the others, and are like the turning about of a wheel, which hath seven
wheels one in another, and the one always wheeleth itself otherwise than the
others in its station or position, and the seven wheels are hooped round with
fellies, like a round globe.
91. And yet that a man may see all the seven wheels turning round about
severally apart, as also the whole fitness or compass of the frame, with all
its fellies and spokes and naves.
92. The seven naves in the midst or centre being as it were one nave, which
doth fit everywhere in the turning about, and the wheels continually
generating these naves, and the naves generating the spokes continually in
all the seven wheels, and yet none of the wheels, as also none of the naves,
nor any of the fellies or spokes, to be out of sight, and as if this wheel had
seven wheels, and yet were all but one wheel, and went always forward,
whithersoever the wind drove it.
Now behold, and consider:
93. The seven wheels one in another, the one always generating the others,
and going on every side, and yet none out of sight, or turning back; these
are the seven qualifying or fountain spirits of God the Father.
94. They generate in the seven wheels in each wheel a nave, and yet there
are not seven naves, but one only, which fitteth in all the seven wheels: This
is the heart or innermost body of the wheels, wherein the wheels run about,
and that signifieth the Son of God.
95. For all the seven spirits of God the Father generate continually in their
circle, and that is the Son of all the seven spirits, and all those qualify or act
in his light, and [the Son] is in the midst or centre of the birth, and holds
together all the seven spirits of God, and they in their birth turn about
therewith thus.
96. That is, they climb either upward or downward, backward or forward,
or crossways, and so the Heart of God is always in the midst or centre, and
fitteth itself to every qualifying or fountain spirit.
97. Thus there is one Heart of God, and not seven, which is always
generated from all the seven, and is the heart and life of all the seven.
98. Now the spokes, which are always generated from the naves and wheels,
and which fit themselves to all the wheels in their turning, and are their
root, stay and fastening in which they stand, and out of which they are
generated, signify God the Holy Ghost, which goeth forth from the Father
and the Son, even as the spokes go out from the nave and wheel, and yet
abide also in the wheel.
99. Now as the spokes are many, and go always about with and in the
wheel, so the Holy Ghost is the workmaster in the wheel of God, and
formeth, imageth and frameth all in the whole or total God.
100. Now this wheel hath seven wheels one in another, and one nave,
which fitteth itself to all the seven wheels, and all the seven wheels turn on
that one nave: Thus God is one God, with seven qualifying or fountain
spirits one in another, where always one generateth the others, and yet is
but one God, just as these seven wheels are but one wheel.
Now observe:
101. The wheel in its incorporated structure and frame signifieth the
astringent quality, which attracteth or draweth together the whole corporeal
being of the Deity, and holdeth it, and drieth it, so that it subsisteth.
102. The sweet spring or fountain-water is generated by the driving about
or rising up of the spirits, for when the light is generated in the heat, then
the astringent quality is amazed or terrified for great joy, and this is a
submitting or lying down or growing thin, and the hard corporeal being
sinketh down like a meekness or mildness.
103. Now the terror or the glance of the light riseth up in the astringent
quality very gently and shivering, and trembleth, which now in the water is
bitter, and the light drieth it, and maketh it friendly and sweet.
104. Therein standeth life and joy; for the terror or flash riseth up in all the
qualities, like the wheel before mentioned which turneth about, and then
there all the seven spirits rise up one in another, and generate themselves,
as in a circle, and the light is shining in the midst or centre of the seven
spirits, and reshineth back again in all the spirits, and all the spirits triumph
therein, and rejoice in the light.
105. As the seven wheels turn about upon one nave, as upon their heart,
which holds them, and they hold the nave, so the seven spirits generate the
heart, and the heart holds the seven spirits, and so there arise voices, and
divine joy fulness of hearty loving and kissing.
106. For when the spirits with their light move or boil, turn about and rise
one in another, then the life is always generated; for one spirit always
affordeth to the others its taste or relish, that is, it is affected by the others.
107. Thus one taste th and feeleth another, and in the sound one heareth
another, and the tone presseth forth from all the seven spirits towards the
heart, and riseth up in the heart in the flash of the light, and then rise up
the voices and joyfulness of the Son of God; and all the seven spirits
triumph and rejoice in the Heart of God, each according to its quality.
108. For in the light in the sweet water all astringency and hardness and
bitterness and heat are mitigated and made pleasant, and so there is in the
seven spirits nothing else but a pleasant striving, struggling and wonderful
generating, like a divine holy sport or scene of God.
109. But their sharp or tart birth, of which I have written above, abideth
hidden as a kernel, for it becometh mitigated by the light and the sweet
water.
110. Just as a sour bitter green apple is forced by the sun, that it becometh
very pleasant or lovely to be eaten, and yet all its qualities are tasted; so the
Deity keepeth its qualities also, but striveth or struggleth gently, like a
pleasant lovely sport or scene.
111. But if the qualifying or fountain spirits should extol or lift up
themselves, and penetrate suddenly one into another, driving hard,
rubbing and thronging, crowding or squeezing, then the sweet water
would be squeezed out, and the fierce heat would be kindled, and then
would rise up the fire of the seven spirits, as it did in Lucifer.
112. This is now the true birth or geniture of the Deity, which hath been so from
eternity in all corners and places whatsoever, and abideth so in all eternity.
113. But in the kingdom of Lucifer, the destroyer, it is otherwise, as I have
written above concerning the fierceness; and in this world, which is now
half kindled also, it is likewise after another manner, and will be so till the
day of the restitution; of which I shall write when I treat concerning the
creation of this world.
114. Now in this glorious, lovely and heavenly Salitter or divine qualities,
the kingdom of Lucifer also was created without any greater motion than in
the others.
115. For when Lucifer was created, he was altogether perfect, and was the
fairest prince in heaven, adorned and endued with the fairest clarity or
brightness of the Son of God.
116. But if Lucifer had been spoiled or destroyed in the moving of the
creation, as he pretendeth, then he had never had his perfection, beauty and
clarity, but would have been presently a fierce dark devil, and not a
Cherubim.
Of the glorious Birth and Beauty of King Lucifer.
117. Behold, thou murderous and lying spirit! here I will describe thy royal
birth, how thou wert in thy creation, how God created thee, and how thou
becamest so beautiful, and to what end God created thee.
118. If thou sayest any other thing than this, which heaven and earth and
all the creatures testify, then thou liest; nay, the whole Deity testifieth
against thee, that God created thee for his praise out of himself, to be a
prince and king of God, as he did prince Michael, and prince Uriel. Now
observe:
119. When the Deity moved itself to creation, and would form, image or
frame creatures in its body, it kindled not the qualifying spirits, else they
would have burnt eternally, but it stirred them very gently or softly in the
astringent quality.
120. That drew or attracted the divine Salitter together, and dried it, so that
it became a body, and so the whole divine power of all the seven qualifying
or fountain spirits of that place or room, as far as that of the angels reached,
was captivated in the body, and became the propriety of the body, which
neither can nor will be destroyed again in eternity, but will remain the
body's propriety or proper own in eternity.
121. Now the captivated or incorporated power of all the seven qualifying
or fountain spirits had its propriety in the body, and is risen in the body,
and hath generated itself in the same manner as the whole Deity generateth
itself from all the seven qualifying or fountain spirits.
122. One quality hath always generated the others alike, and none of them
have vanished or gone out of sight, just as it is in the whole God; and then
the whole body, as it is also in the Ternary, generated itself just as the Deity
generateth itself, without or distinct from the body in the Ternary.
123. But this I must mention here, viz. that Lucifer, the king, was
incorporated together out of his whole kingdom, as the heart of the whole
place or room thereof, so far as his whole angelical host or army reached
when it was created, and so far as that circumference or circle, region or
quarter reached, wherein he with his angels became a creature, and which
God before the time of creation had enclosed or concluded as a room or
space for a kingdom, whose circuit or extent comprehendeth heaven and this
world, as also the deep of the earth, and of the whole circle, sphere or
circumference of this whole world of the heavens and stars.
124. According to the qualities were his [Lucifer's] qualifying or fountain
princes created, which are his kingly counsellors, and so also were all his
angels created.
125. Yet you are to know that every angel hath all the seven spirits in him,
but one of the seven is chief or principal.
Now behold!
126. When the king was thus incorporated or compacted together, as one
comprehending his whole kingdom, then instantly, the same hour, and in
the same moment, when he was incorporated or compacted together, the
birth of the Holy Trinity of God, which he had for a propriety in his body,
rose up and generated itself without, distinct from the creature, in God. ["
Understand, for a propriety in the liberty, not essentially, but as the fire shineth
forth or gloweth through the iron that is flaming hot, and the iron remaineth iron
still; or as the light replenisheth or filleth the darkness, the dark source or quality
being changed into light, " and so becometh joyful, and yet in the centre "
remaineth a darkness, which is understood to be nature; for a spirit is replenished
only with the Majesty."]
127. For in the driving together of the body, presently likewise rose up the
birth also in great triumph, as in a newborn king, in God; and all the seven
qualifying or fountain spirits shewed themselves very joyful and
triumphing.
128. And instantly, in the same moment, the light was generated and rose
up out of the seven spirits in the centre of the heart, as a newborn son of
the king, which also instantly, in a moment, transfigured the body of all the
seven qualifying or fountain spirits from the centre of the heart; and
externally from without the light of the Son of God transfigured it.
129. For the birth of the new son in the heart of Lucifer also penetrated
through the whole body, and was glorified from the Son of God, which
was without, distinct from the body, and was in a friendly manner
welcomed with the greatest beauty of heaven, according to the beauty of
God the Son, and it was to him as a loving heart or propriety, with which
the whole Deity qualified or operated.
130. Then instantly the spirit of the newborn son in the heart also went
forth from the light of Lucifer through his mouth, and united, qualified or
cooperated with the holy Spirit of God, and was with highest joy received
and embraced, as a dear little brother.
131. Now here standeth the beauteous bride: what shall I write of her now?
was she not a Prince of God, as also the most beautiful, moreover, in God's
love also, and as a dear son of the creatures?
Of the horrible, proud, and henceforth doleful lamentable Beginning of Sin. The
highest Depth.
Observe here:
132. When king Lucifer was thus fairly, gloriously, beauteously, highly and
holily framed or built, he should surely have now begun to praise, honour
and magnify his Creator; and should do that which God his Creator doth.
133. Viz. God his Creator qualifieth or operateth very meekly, lovingly and
joyfully, and one qualifying or fountain spirit of God always loveth the
other, and infecteth itself with the other, and always helpeth the other to
image, form and frame all in the heavenly pomp.
134. Whereby in the heavenly pomp such fair beauteous forms, ideas,
figures and vegetations always spring up, as also various colours and fruits;
and this the qualifying or fountain spirits of God do in God, as a holy play,
sport or scene. Now behold!
135. Seeing then God had incorporated or compacted together out of
himself eternal creatures, they should not qualify or operate in the heavenly
pomp in such a way and manner as to be like God himself.
136. No, by no means; for they were not thus imaged or framed for that end:
For the Creator had for this cause incorporated or compacted the body of an
angel together, to be more dry than he [the Creator] is in his body, that he
might be and remain to be God; so that the qualities should be harder and
tougher, that the tone or sound might be audible.
137. So that when the seven qualities in an angel, in the centre of the heart,
do generate the light and the spirit or understanding, that then that same
spirit, which in the light of the heart goeth forth at the mouth of the angel,
in the divine power, should, as an audible sound in the power of all the
qualities in God, sing and ring forth as a melodious music, and in the
forming, imaging, framing or qualifying of God, rise up as a pleasant,
hearty, loving voice, in Gods forming.
138. And when the Holy Ghost formeth the heavenly fruit, then should the
tone, which should rise up in the praising of God from the angels, be also
together in the forming or imaging of the fruit; and so on the other side
again, the fruit should be the food of the angels.
139. Therefore also we pray in Our Father, [Matt vi. 11] saying, GIB uns
unser taglich Brodt (GIVE us our daily bread) so that the tone or word, GIB
(GIVE), which we thrust forth from our centre of the light, through the
animated, animal or soulish [psychical] spirit, out at the mouth forth from
us, into the divine power, should, in the divine power, as a fellowforming
[coforming] or fellowgenerating [cogenerating], help to image or frame
unser taglich, Brodt (our daily bread), which afterwards Der Vater gibet Uns
(the Father giveth to us) for food.
140. Then, when our tone is thus incorporated in God's tone, so that the fruit
is formed, imaged or framed, it must needs be wholesome or healthful for
us, and so we are in God's love, and have that food to make use of, as by
the right of nature, being our spirit in God's love did help to image and
form the same.
141. Herein standeth the innermost and greatest depth of God. O man, consider
thyself! I will more largely declare it in its due place.
142. Now for such an end hath God created the angels, and they do so too:
for their spirit, which in the centre or heart goeth forth from their light in
the power of all the seven qualifying or fountain spirits, that goeth forth at
their mouth, as God the Holy Ghost goeth forth from the Father and Son,
and helpeth to form, image or frame all in God (that is to say, in the divine
nature) through the Mercurius, song and speaking and sport or scene of joy.
143. For as God worketh in nature to the producing of all manner of forms,
ideas, images, vegetations, springings, fruits and colours, so do the angels
also, in very great simplicity or sincerity; and though they should scarce
touch the least twig, or scarce rejoice in the beauteous flowers in the
heavenly May, and discourse and confer never so little, weakly, meanly or
simply thereof; yet nevertheless that very tone or speech riseth up together
in the divine Salitter, and helpeth to coimage and frame or form all.
144. Thou hast many examples thereof in this world, that if some creature or
man look upon a thing, it perisheth because of the poison or venom in the
creature: On the other side again, some men, as also beasts and other
creatures, can with their tone or words change or alter the malignity or evil
of a thing, and bring it into a right form.
145. That now is the divine power, which all the creatures are subjected to;
for all whatsoever it is that liveth and moveth is in God, and God himself is
all, and all whatsoever is formed or framed, is formed out of HIM, be it
either out of love or out of wrath.
The HeadSpring or FountainVein of Sin.
146. Now Lucifer being so royally imaged or framed, that his spirit in his
forming and imaging rose up in him, and was received or embraced of God
very excellently and lovingly, and was set or put into glorification, then
instantly he should have begun his angelical obedience and course, and
should have moved (as God himself did) as a loving son in the house of his
Father; and that he did not.
147. But when his light was generated in him in his heart, and that his
qualifying spirits were instantly affected or environed with the high light,
they then became so highly rejoicing that they elevated themselves in their
body against the right of nature, and presently began as it were a higher,
statelier, more pompous or active qualifying or operation than God himself
exercised.
148. But these spirits elevating themselves thus, and triumphing so eagerly
and vehemently one in another, and rising up against the right of nature,
by that means they kindled the qualifying or fountain spirits an exceeding
deal too much; viz. the astringent quality attracted or compacted the body
too hard together, so that the sweet water was dried up.
149. And the powerful and great bright flash, which was risen up in the
sweet water in the heat, from whence the bitter quality existeth in the sweet
water, that rubbed itself so horribly hard with the astringent quality, as if it
would break in pieces for great joy.
150. For the flash was so bright, that it was as it were intolerable to the
qualifying or fountain spirits, and therefore the bitter quality or source
trembled and rubbed itself so hard in the astringent, that the heat was
kindled contrary to the right of nature, and the astringent also dried up the
sweet water by its hard attracting together.
151. But now the quality of heat was so severe, furious and eager, that it
bereaved the astringent quality or source of its power; for the heat existeth
in the fountain or source of the sweet water.
152. But the sweet water being dried up through the astringent attracting
together, therefore could not the heat any more rise to a flame or to any
light (for the light existeth in the unctuosity or oiliness of the water), but
glowed like a redhot iron, or like iron not quite glowing, but very dimly and
darkly; or as if you should put a very hard stone into the fire, and should let
it lie there in great heat as long as you please, yet it would not be glowing
light, because it hath too little water or oiliness in it.
153. Thus now the heat kindled the dried water, and the light could no more
elevate and kindle itself, for the water was dried up, and was quite
consumed by the fire or great heat.
154. The meaning is not here, as if the spirit of the water were swallowed up
or devoured, which dwelleth in all the seven qualities, but its quality or
upper place or predominancy was changed into a dusky hot and sour
quality.
155. For here in this place the sour quality hath taken its first original and
beginning, which now also is inherited in this world, which is not in heaven
in God after such a manner at all, nor in any angel; for it is and signifieth
the house of affliction, trouble and misery, and is a forgetfulness of all good.
156. Now when this was done, the qualifying or fountain spirits rubbed
themselves one upon another in that manner and way as I have mentioned
above, concerning the figure of the sevenfold wheel, for they ever do, and
rise up one in another, to taste one another, or to affect one another, from
whence life and love exist.
157. Now in all the spirits there was nothing else but a mere hot, fiery, cold
and hard corruption, and so one evil quality tasted the others, whereby the
whole body grew so very fierce and wrathful; for the heat was against the
cold, and the cold against the heat.
158. So the sweet water being dried up, the bitter quality (which existed
and was generated by the first flash, when the light kindled itself) rose up in
the body through all the spirits, as if it would destroy the body, and so
raved and raged like the rankest or worst poison.
159. From thence existed the first poison, wherein we poor men now in this
world have enough to chew upon, and thereby the bitter poisonous death is
come into the flesh.
160. Now in this raging and tearing the life of Lucifer was generated, that is,
his dear little son in the circle or centre of his heart; and what manner of life
and dear little son came to be, I offer to any rational soul to consider of.
161. For such as the father was, such was the son also, viz. a dark, astringent,
cold, hard, bitter, hot, sour, stinking fountain or source, and the love stood
in the bitter quality, in its penetrating taste and relish, and became an
enmity against all the qualifying or fountain spirits in the body of the
highminded arrogant king.
162. Thus the tone rose up through the penetrating of the bitter quality
through the heat and dried water, and through the astringent hard quality,
into the heart, into the little, new, dear son.
163. Here the spirit went forth, and as he was generated in the heart, so he
went forth now at the mouth; but how welcome a guest he was before God,
and in God, also before the holy angels of the other kingdoms, I leave to
thee to consider of.
164. He should now have united with the Son of God, as one heart and one
God: Alas for ever! Who can write or express this sufficiently?

THE FOURTEENTH CHAPTER
How Lucifer, who was the most beautiful Angel in Heaven, is become the most
horrible Devil. The House of the murderous Den.
1. HERE, king Lucifer, pull thy hat down over thy eyes, lest thou shouldst
see how man will take off thy crown away from thee, thou canst no more
rule in heaven; stand still a little while, we must first view thee, and observe
what a beauteous fair bride thou art, and whether the filth of thy
whoredom may not be cleansed and washed away from thee, that thou
mayest be fair again; we will a little describe thy chastity and virtue.
2. Come on ye philosophers, and ye lawyers and advocates, that justify and
defend king Lucifer! Come near and bring him to the bar, whilst he hath yet
the crown upon him, for here we will hold a court of judgment against
malefactors for him; if you can maintain his cause to be right, then he shall
be your king; if not, then he shall be turned out and cast down into hell;
and another shall get his royal crown, who will govern better than he.
Now observe:
3. When Lucifer had thus horribly spoiled and destroyed himself, all his
qualifying or fountain spirits were at enmity against God, for they all
qualified or acted much otherwise than God, and so there came to be an
eternal enmity between God and Lucifer. But now it might be asked:
Question.
How long did Lucifer stand in the Light of God?
The Depth.
Answer.
4. When the royal body of Lucifer was incorporated or compacted together,
in that very hour the light kindled itself also in Lucifer.
5. For as soon as his qualifying or fountain spirits in the building of the
body began to qualify or operate, and to generate themselves according to
the right of nature, then rose up the flash of life in the heart in the sweet
spring or fountain-water, and so the royal body was ready furnished or
complete, and the spirit went forth in the heart from the light through the
mouth into the heart of God.
6. And so he was a most exceeding beautiful prince and king, and very dear
and acceptable to the divine being, and was received and embraced with
great joy.
7. In like manner also the spirit went forth from the heart into all the
qualifying or fountain veins of the body, and kindled all the seven spirits,
and so the royal body was glorified instantaneously, and there he stood as
a king of God, in an unsearchable clarity or brightness, transcendently
excelling the whole heavenly host or army.
8. Now in this clear and light flash the seven qualifying or fountain spirits
were instantly kindled, as a man kindleth a fire, for they were affrighted at
the terrible clarity or brightness of their spirit, and so instantly at the first
flash suddenly became highly triumphing, proudly lifted up and joyful to
excess, and so moved themselves towards a higher birth.
9. But if they had continued in their seats, and had qualified or operated, as
they [the seven spirits of nature of which they were constituted] had done
from eternity, then that high light had not hurt them.
10. For they were not new spirits made of any new thing, but they were the
old spirits, which had no beginning, which had been in God from eternity,
and they knew very well the right of the Deity and the right of nature, and
how they [the spirits] should move and stir.
11. Also when God figured or framed the body together, he did not
beforehand destroy the qualifying or fountain spirits, but figured or
framed the body of king Lucifer together out of the kernel of that which was
the best, wherein was the best knowledge of all.
12. Else if the qualities had been dead beforehand, there had been a
necessity for a new life, and it would have been in doubt whether the angels
could have subsisted eternally.
Conceive it aright.
13. God created angels out of himself, for this reason, that they might be
harder and drier incorporated or compacted together than the ideas,
figures, shapes or forms, which, through the qualifying or operating of the
spirits of God in nature rise up, and which also through the moving of the
spirits vanish or pass away again; that the light of the angels, in their
hardness, should shine the clearer and brighter, and that the tone of the
body should sound the clearer and shriller, whereby the joyfulness should
increase the more in God. This was the cause that God created angels.
14. But it is said, the angel generated a new light, or a new spirit. That is to be
understood as followeth:
15. When the qualifying or fountain spirits were incorporated or
compacted together, then the light shone much brighter and clearer in the
body, and from or out of the body, than it did before, in the Salitter; for there
then rose up a much clearer and brighter flash in the body than before,
whilst the Salitter was thin and dim.
16. Therefore the qualifying or fountain spirits became stately and proud,
and supposed they had a much fairer little son or light than the Son of God
was; and therefore they would also the more earnestly and eagerly qualify
or operate, and elevate themselves, and so despised the qualifying or
acting which is in God their Father; and they despised the birth of the Son
of God, as also the exit or going forth of God the Holy Ghost, and supposed
they could do it; because they were so gloriously incorporated or compacted
together, therefore they would now exalt themselves gloriously and stately,
and shew forth themselves, as if they were the most fair and beauteous
bride of heaven.
17. They knew very well that they were not the whole or total God, but were
only a piece or part thereof; they also knew very well how far their
omnipotence reached or extended; and yet they would no more have their
old condition, but would be higher than the whole or total God, and
supposed thereby that they would have their place, region, quarters or
court above the whole or total Deity, above all kingdoms whatsoever.
18. Therefore they elevated or extolled themselves, intending to kindle or
inflame the whole God, and to govern or rule the whole God by their power
and might. All forms and ideas should rise up in the qualifying and acting
of his [Lucifer's] spirit. He would be lord of the Deity, and would not endure
any corival.
19. Now this is the root of covetousness, envy, pride and wrath [anger]; for in the
fierce qualifying or acting and boiling rose up the wrath, and burnt like fire
of heat and cold, and was also bitter as gall.
20. For the qualifying or fountain spirits had in themselves no impulse
from without, but the impulse to pride elevated itself within the body, in
the council of the seven qualifying or fountain spirits; these agreed and
united in a compact, that they alone would be God.
21. But because they could not begin it in their old seat, and so bring it to
effect, therefore they dissembled or played the hypocrite together, and
flattered one with another, and so combined, intending to extol themselves
against the birth of God, and would needs qualify or work in the highest
depth, and then nothing could be like them, seeing they were together the
most mighty prince in God.
22. The astringent quality was the first murderer, flatterer and hypocrite,
for when it saw that it generated so fair and bright a light, then it
compressed itself together yet harder than God had created it to be,
intending to be much more terrible, and to draw together all in its whole
region, circuit or circumference, and keep it fast, as a stern severe lord.
23. So then, in a degree, it effected somewhat, from whence earth and
stones have their original; which I will write of when I treat concerning the
creation of the world.
24. The bitter quality was the second murderer, which, when it rose up in
the flash, did tear with breaking and great power in the astringent quality,
as if it would break the body in pieces.
25. The astringent quality permitted this tearing, or else it was very well
able to have staid and captivated the bitter spirit, and to bathe or steep it in
the sweet water, till its high mind had been allayed and gone: But the
astringent quality would needs have such a little brother, because such little
brother was so serviceable to its turn; else, seeing the bitter spirit taketh its
original from the astringent quality, as it were from its father, the
astringent quality could well have stopped or hindered that.
26. The heat is the third murderous spirit, which killed its mother, the sweet
water; but the astringent spirit is the cause thereof, for by its stern, severe
attracting together and hardening, it hath thus vehemently awakened and
kindled the fire by the bitter quality; for the fire is the sword of the
astringent and bitter quality.
27. But since the fire riseth up in the sweet water, therefore itself hath the
whip or scourge in its own power, and might have staid or kept back the
astringent quality in the water, but the heat also became a flatterer or
hypocrite, and dissembled with the great quality, viz. the astringent, and
did help to destroy the sweet water.
28. The tone is the fourth murderer; for it taketh its ringing sound in the fire,
in the sweet water, and riseth up very gently and lovely in the whole body.
29. Yet it did not so here, but after it was risen up in the water, in the
astringent quality, it also dissembled [or played] with the astringent quality
and broke out or burst forth furiously, like a thunderclap, whereby it would
prove and shew forth its new Deity; and so the fire rose up, as when there is
a tempest of lightning, intending thereby to be so great as to be above all
things in God.
30. And this they practised so long till they had murdered their mother, the
sweet water; and therein the whole body became a dark valley, and there
was no more remedy or council in God that could help here: For love was
turned into enmity, and the whole body became a black dark Teufel (devil).
31. Of the word (Teufel) Teuhath its original from hard beating, drumming
or thumping; and the word or syllable fel hath its original from the Falle
[fall], and so lord Lucifer is called Teufel (devil), and is no more called a
Cherubim or Seraphim.
119. Here it may be asked:
Question.
Could not God have hindered and prevented the pride of Lucifer, that he
might have abstained from his highmindedness?
Answer.
32. This is a high question, on which all those lay hold that justify and plead
the cause of the devil; but they are all cited to appear at the court of justice
held for trial of criminal malefactors: let them have a care how they plead for
their master, else the sentence of judgment will be pronounced against him,
and he will lose his crown.
The wonderful Revelation.
33. Behold, king Lucifer was the head in his whole region, circuit or
circumference, also he was a mighty king, and was created out of the kernel
or marrow of his whole region and circumference, also he would fain have
kindled that whole circumference by his elevating, that so all might have
burned and qualified, or operated as he did in his own body.
34. Though indeed the Deity, without or distinct from his body, would
have meekly and gently qualified or acted towards him, and would have
enlightened and exhorted him to repentance, yet now there was no other will
in Lucifer, but that he would needs rule over the Son of God, and kindle that
whole region or circumference, and in such a way he himself would be the
whole God, above and over all the angelical hosts or armies.
35. Now when the Heart of God with his meekness and love made haste
towards Lucifer, he despised it, and thought himself far better than it, and
then stormed back again with fire and coldness in hard claps of thunder
against the Son of God, supposing the Son of God must be in subjection
under him, and that he himself was lord; for he despised the light of the Son
of God.
Question.
Then thou askest: How? Had he such power?
Answer.
36. Yes, he had; for he was a great part of the Deity, and besides, was from
or out of the kernel thereof, for he made an attempt also upon that king and
great prince Michael, to spoil and destroy him, who at last fought with
Lucifer, and overcame him, since [or because] the power of God in Lucifer's
kingdom also fought vehemently against its king, till at last he was thrust
down from his kingly seat, as one that was vanquished. [Rev. xii. 79]
Objection.
Now thou wilt say, God should have enlightened his heart, that he might
have repented.
Answer.
37. No! Lucifer would receive no light other than his own, for he scorned the
light of the Son of God, which did shine without, distinct from his body,
seeing he had such a glittering light in himself, and so he elevated himself
more and more, till his water was quite dried up and burnt, and his light
was quite put out; and then all was done with him. [ " This water here, is the
water of eternal life, generated in the light of the Majesty, but in the centre it is
like the sulphur or brimstone spirit, or like unto aquafortis, or the water of
separation."] Concerning the fall of all his angels, one might ask:
Question.
How comes it, that at this time all his angels did also fall?
Answer.
38. As this lord commanded, so his subjects obeyed; when he elevated
himself, and would be God, his angels, seeing it, followed their lord, doing
as he did, all made a proffer to assault and storm the Deity.
39. For they were all in subjection under Lucifer, and he ruled in all his
angels, for he was created out of the pith or kernel of that Salitter, out of
which all his angels were created, and he was the heart and lord of all his
angels.
40. Therefore they all did as he did, and all would sit in the primacy of the
Deity, and would rule powerfully in the whole region, circuit or
circumference, over and above the whole divine power: They were all of one
will, and would not suffer the same to be taken from them. Now thou wilt
ask:
Question.
Did not the whole, total or universal God know this, before the time of the
creation of angels, that it would so come to pass?
Answer.
41. No: For if God had known it before the time of the creation of angels, it
had then been an eternal predestinate purposed will in God to have it so,
and it had been no enmity against God, but God had indeed at the
beginning created and made him a devil.
42. But God created and made him a king of light, and when he became
disobedient, and would be above the whole or total God, then God spewed
him out of his seat, and in the midst or centre of our time created another
king out of the same Deity out of which lord Lucifer was created;
(understand it aright, out of the Salitter, which was without, distinct from
the body of king Lucifer), and set him on the royal throne of Lucifer, and
gave him might, authority and power, as Lucifer had before his fall.
43. The same King is called JESUS CHRIST, who is the Son of God and of man.
44. This I will demonstrate clearly and at large in its proper place.
[45. " Note, This is explained in the second and third books: God knew this very
well according to his wrath, but not according to his love, according to which
God is called God, into which no fierceness nor imagination entereth, neither is
there any searching in the love concerning the hellish creature.
46. " This foregoing question is understood or meant thus: as when I say, God
knoweth not the evil; also, God willeth not the evil, according to the tenure of
the Scripture; then I understand or mean that in his love (which alone is the one
only Good, and is alone called God) there is no glimpse of evil revealed or
manifested; otherwise, if any evil were revealed or manifested therein, then the love
were not meekness and humility alone.
47. "But in the outspeaking of his Word, wherein the nature of the spiritual world
existeth, wherein perceptibility or sensibility is understood to consist, and wherein
God calleth himself an angry, zealous or jealous God, and a consuming fire,
therein, indeed, God hath known the evil from eternity, and that in case he
should once move himself therein, that the source or quality thereof would become
creaturely also, but therein is he not called God, but a consuming fire.
48. " I understand the above-said question magically, taking notice how God's
love and wrath differ, and are distinguished, and how the knowledge of evil, viz.
of the devil and of the fall, is discerned to differ from his well spring or source,
from whence the fall also took its original.
49. " So also in God's love there is only the fountain and knowledge of joyfulness,
for every science or root causeth or produceth its like.
50. " For if I should say, God's love had willed the evil, or that there was a false
science [text: Scientz] or root in God's love and meekness, then I should speak
contrary to the Scripture: For what God's love knoweth sensibly or feelingly in
itself, that it also willeth, and nothing else. And what God's wrath knoweth
sensibly in itself, that he also knoweth, and nothing else.
51. "From hence, in the creation, good and evil are existed: I exhort the Reader to
con" ceive our very deep sense aright, and not mistake or go astray here, but to
read our other writings, where these things are sufficiently explained."]
Of the great Sin, and contrary or opposite Will; and of the eternal Enmity against
God of King Lucifer, together with his whole Host or Army.
52. This is the right looking-glass of man; before this court of justice for
malefactors the spirit inviteth and citeth all men to stand as before a
looking-glass, wherein they may see themselves, and what the hidden, secret
sin is.
53. This hath remained hidden ever since the world began, and was never
so fully and totally revealed in any heart of man: I myself also do wonder
much more than the Reader can wonder at this high revelation or
manifestation.
54. I do not write this for my own glory; for my glory standeth in my hope
of that which is to come: I am a poor sinner as well as other men, and I also
ought to come before this glass.
55. But I marvel that God should reveal himself thus fully to such a simple
man, and that God thus impelleth him also to set it down in writing;
whereas there are many learned writers who could set it forth and express it
better, in a more flourishing style, and demonstrate it more exactly and fully
than I, who am a scorn and a fool to the world.
56. But I neither can nor will oppose him; for I often stood in great striving
against him, that if it were not his impulse or will, that he would be pleased
to take it from me; but I find, that with my striving against him I have but
merely gathered stones for this building.
57. Now I am climbed up and mounted so very high that I dare not look
back, for fear a giddiness should overtake me, and I have now but a short
length of ladder to the mark, to which it is the whole desire, longing and
delight of my heart to reach fully. When I go upward I have no giddiness at
all; but when I look back and would return, then am I giddy, and afraid to
fall.
58. Therefore have I put my confidence in the strong God, and will venture,
and see what will come of it. I have no more than one body, which
nevertheless is mortal and corruptible, I willingly venture that; if the light
and knowledge of my God do but remain with me, then I have sufficiently
enough for this life and the life to come.
59. Thus I will not be angry with my God, though for his name's sake I
should endure shame, ignominy and reproach, which springeth, buddeth
and blossometh for me every day, so that I am almost inured to it: I will sing
with the prophet David [Psalm lxxiii 26], Though my body and soul should
faint and fail, yet thou, O God, art my trust and confidence; also my salvation,
and the comfort of my heart.
60. Sin hath seven kinds, forms, species or sorts; among which there are four
special wellsprings or sources: And the eighth kind or sort is the house of
death.
Now observe:
61. The seven forms are the seven qualifying or fountain spirits of the body;
when these are kindled each spirit generateth a special or particular enmity
against God.
62. Out of these seven are generated other four new sons, and they together
are the new god, which is wholly against the old God, as two professed
armies of enemies, which have sworn eternal enmity one against the other.
The first Son is PRIDE. The second Son is COVETOUSNESS. The third Son is
ENVY. The fourth Son is WRATH.
63. Now let us view these in the ground from whence all hath its original,
and see how it is an enmity against God: and therein you will see what is
the beginning and root of sin, and wherefore in God it cannot be suffered or
endured.
64. Therefore come on, ye philosophers and lawyers, you that will maintain,
and undertake to prove it, that God created the evil also, and that he willeth
the same; also that it is his predestinate purpose that the devil fell, and that
many men are damned; otherwise God could have altered all, and turned it
some other way.
The Citation, or Summons.
65. Here the spirit of our kingdom for the third time citeth you, together
with your prince Lucifer, whom you defend and justify, before the final
Court of Justice for criminal malefactors; give in your answer there.
66. For as to these seven kinds or forms, and four new sons, the right shall
be prosecuted in the heavenly Father's house.
67. If you can prove and maintain that the seven spirits of Lucifer have of
right and equity generated these four new sons, so that they of right and
equity should govern heaven and the whole Deity, then king Lucifer shall be
reenthroned, and set upon his seat, and his kingdom shall be restored to
him again.
68. If not, then a hell or hole, burrow or dungeon shall be given to him for
an everlasting prison, and there shall he together with his sons be
imprisoned for ever: and you should take heed lest a Court of Justice be
held, and pass upon you also.
69. Now seeing then you will plead the right of the devil's cause, wherewith
shall he requite you, or with what fee shall he reward you? He hath nothing
in his power but the hellish abomination; what will then be your recom-
pense? Guess, Sir, even the best of all that he hath, the best fruits and
apples in his orchard, and the best perfumes and incense of his garden.
Of the First Kind or Form.
70. The first spirit is the astringent or harsh quality, which in God is a gentle
attracting or drawing together, a drying and cooling or refreshing, and is
made use of in and for the imaging or forming of things; and though in its
depth it be somewhat sharp or tart, yet it tempereth itself with the sweet
water, so that it is meek, soft, pleasant and full of joy.
71. When the light of the sweet water cometh into it, then it willingly,
friendly and freely yieldeth up its birth thereunto, and maketh it [the sweet
water] dry and shining bright.
72. When the tone or tune riseth up in the light, then it [the astringent
quality] also giveth up its tone, tune and ringing sound very gently and
brotherly thereunto.
73. Also it receiveth the love from all the spirits.
74. Also the heat favoureth it, giving way friendly, that it [the heat] may be
cooled, and so the astringent quality is a friendly will in and with all the
qualities; it readily helpeth also to image or frame the spirit of nature, and
to form therein all manner of shapes, figures, fruits and growths or
vegetations, according to the will of all the six spirits.
75. It is a very humble father to its children, and loveth them heartily, and
playeth with them friendly, for it is the right father of the other six spirits,
which are generated in it, and it helps to generate them all.
76. Now when God constituted Lucifer with his host or army, he created
them out of this friendly Deity, out of himself, out of the place of heaven
and of this world, there was no other matter to make them of, this living
Salitter was very gently and softly attracted or drawn together without any
killing or slaying it, or without any great stirring or motion.
77. These spirits, thus incorporated or compacted together, had the
knowledge, the skill and the eternal, infinite and unbeginning law of God,
and knew full well, I. How the Deity had generated them.
78. II. They knew also well, that the Heart of God had the primacy in the
whole Deity.
78a. III. They knew well also, that they had no more for their proper own,
to deal with and to dispose of, than their own compacted, incorporated body;
for they saw very well that the Deity generated itself without, severally,
distinct, apart from their body, as it had done from eternity.
79. IV. They knew likewise very well that they were not the whole room or
place, but were therein to increase the joy and wonderful proportion,
variety and harmony of that same place, and were to accord, qualify and act
friendly with that room or place of the Deity, and in a friendly manner
affect the qualities that are without, distinct from their bodies.
80. V. They had also all power to dispose of all the ideas, figures and
growths or vegetations, as they would; all was a hearty loveplay, sport or
scene in God; they had not at all moved God their Creator to any contrary
will, though they had broken all the heavenly ideas, figures or vegetations
and growths, and had made of them all mere horses to ride on; God had still
always caused enough of others to come up instead of them, for it had all
been but a play or scene in God.
81. For to that very end also they were created, that they should play and
sport with the ideas, figures and growths or vegetations, and dispose of
them for their own use as they pleased.
82. For the ideas or figures have in a manner framed themselves thus from
eternity, and have passed away and altered again [come and gone
perpetually] through the qualifying or fountain spirits: For this was the
eternal play, sport or scene of God, before the times of the creation of the angels.
83. Thou hast a very good example and instance of this, if thou wilt but see,
and wilt not be stark blind here; viz. in the beasts, fowls and all vegetations
or growths in this world: All these were created before man was created,
who is and signifieth the second host or army, which God created instead of
expelled Lucifer, out of the place of Lucifer.
Question.
But now, what did the astringent or harsh quality do in Lucifer?
Answer.
84. When God had thus gently incorporated it, or compacted it together,
then it found and felt itself to be mighty and powerful, and saw that it had
or possessed a body more beautiful than the figures were, that were
without, distinct from it; thereupon it became high minded, and elevated
itself in its body, and would be more severe and eager than the Salitter was,
which was without, distinct from its body.
85. But seeing it [The astringent or harsh spirit] could not do anything
alone, it flattered and played the hypocrite with the other spirits, so that they
followed it as their father, and did all that they saw it do, each in its own
quality.
86. Now being thus agreed, they generated also such a spirit, which came
forth at the mouth, at the eyes, at the ears, and at the nostrils, and affected
or mixed itself with the Salitter that was without, distinct from the body.
87. For the intent and purpose of the astringent or harsh quality, seeing it
was so glorious, when the kernel was incorporated or compacted together
out of the whole kingdom, its intent was, that it also through its spirit,
which it did generate by or with the other spirits, would rule powerfully
with the sharpness externally, without its own body, in the whole Salitter of
God, and that all should stand and be in or under its own power and
authority.
88. It would image, frame and form all through its own spirit which it
generated, as the whole Deity did; it would have the primacy in the whole
Deity: This was its purpose.
89. But seeing it could not effect this in its true natural seat, it thereupon
elevated itself, and kindled itself.
90. So by this kindling it kindled its spirit also, which now went forth at the
mouth, the ears, the eyes and the nostrils, as a very fierce, furious spirit, and
strove against the Salitter in its [the Salitter's] place, as a furious, storming,
raging lord, and kindled the Salitter, and attracted or drew all forcibly
together. Thou must understand it aright.
91. The astringent or harsh quality in the spirit that went forth kindled the
astringent or harsh quality which was in the place of its region, or in nature,
viz. in the seventh qualifying or fountain spirit, and ruled powerfully in the
astringent quality in the Salitter; and that, the astringent quality in the
Salitter would not have, but strove with the sweet water against this spirit;
but all would not help, the storm grew hotter and hotter, the longer the
greater, till at length the astringent or harsh quality of the Salitter was
kindled.
92. And so when this was done, then the storm grew so hot that the
astringent quality drew the Salitter together, so that hard stones proceeded
from it; whence the stones in this world have their original: and the water
in the Salitter was also attracted or drawn together, so that it became very
thick, as it is now at present in this world.
93. But when the astringent quality was kindled in Lucifer, then it became
very cold; for the coldness is its own proper spirit, and thereupon now it
kindleth with its cold fire also all in the Salitter.
94. Hence the water of this world became so cold, dark and thick; and
hence it is that all is become so hard and palpable, which was not so before
the times of the angels.
95. This now was a great contrary will in the divine Salitter, a great battle
and strife, and an eternal enmity.
But now thou wilt say, Objection.
God should have withstood him, that it might not have come so far.
Answer.
96. O dear blind man! it was not a man nor a beast that stood here before
God. But it was God against God; one strong one against another: Besides,
how should God withstand him? With the friendly love? That could not
avail, for Lucifer did but scorn and despise that, and would himself be God.
97. Should God withstand him then with anger or wrath, (which indeed
must be done at length), then God must have kindled himself in his
qualities in the Salitter, wherein king Lucifer dwelt, and must in the strong
zeal or jealousy strive and fight against him, which he did; and so this
striving made this kingdom so dark, waste and evil, that another creation
must needs afterwards follow upon it.
98. Ye philosophers and jurists or lawyers of prince Lucifer, here you must
first defend the astringent or harsh quality in Lucifer, and answer whether it
hath dealt righteously or no, and prove it in nature. I do not accept of your
extorted, wrested, bowed, stretched, and farfetched texts of Scripture,
brought in by head and shoulders for a proof, but I will have living
testimonies.
99. And I will also set before you living testimonies, viz. the created and
comprehensible heaven, the stars, the elements, the creatures, the earth,
stones, men, and lastly your dark, cold, hot, hard, rough, smoky, wicked
prince Lucifer himself; all these are come into this present condition through
his elevation.
100. Here bring in your defence, and answer for your spirit; if not, it will be
condemned. For this is God's jus, right or law, which law hath no
beginning, and is, that the child which is generated of the mother should be
humble before the mother, and be obedient to her; for it hath its life and
body from the mother who hath generated it.
101. Also the house of the mother, as long as the mother liveth, is not the
child's proper own; but the mother keeps the child with her in love, she
nourisheth it, and putteth on it the best and finest attire which she hath,
and giveth the same to it for its own, that her joy may be increased by the
child, and that she may have joy in it.
102. But when the child rebelleth and resisteth against the mother, and takes
away all from the mother, and domineers over her, and moreover striketh at
her, and forceth her to change into a low condition, contrary to right and
equity, then it is but just that the child should be expelled, out of the house,
and left to sit behind the hedge and quite lose its child's portion and
inheritance.
103. Thus it was between God and his child Lucifer. The Father put on him
the fairest attire, hoping to have joy in him: But when the child got the robe
and ornament, he despised the Father, and would domineer over the Father,
and would ruin his Father's house; and besides, struck at the Father, and
would not be advised or taught to do otherwise. Of the Second Species, Form,
Sort or Spirit of Sin's Beginning in Lucifer.
104. The second spirit is the water: As the astringent or harsh quality is the
father of the other six spirits, which attracteth or draweth them together,
and so holds them, so the sweet water is the mother in which all spirits are
conceived, kept and generated, that softeneth and saturateth them, wherein
and whereby they get their life, and then the light and joyfulness riseth up
therein.
105. Thus king Lucifer in the same manner did get the sweet water for his
corporeal government, and indeed the very kernel and best thereof. For
God put on to his little son the best ornament, robe and attire of all, hoping
to have great joy in him.
Question.
Now what did this astringent or harsh quality with its mother, the sweet
water?
Answer.
106. It flattered with the bitter quality, and with the heat, and persuaded
them that they should elevate themselves and be kindled, and so together
they would destroy their mother, and turn her into a sour form or property,
whereby they would domineer with their spirit very sharply over the whole
Deity: All must bow down and incline to them; and they would form,
frame, figure and image all with their sharpness.
107. According to this false or wicked conclusion and result they agreed to
do one and the same thing, and so dried up the sweet water in Lucifer's
body; the heat kindled it, and the astringent dried it, and then it became
very sour and sharp.
108. When in this qualifying or acting they had generated the spirit of
Lucifer, then the life of the spirit, which riseth up in the water, as also the
light, became very sour and sharp.
109. Now this sour spirit also stormed with all its powers against the sweet
water, which was without, distinct from the body, in God's Salitter, and
thought itself must needs be the prime and chief, and should in its own
power form, frame and image everything.
110. This was the second enmity against God, from whence is existed the
sour quality in this world, for it was not so from eternity; as you have an
example thereof in this, viz. if you set any sweet thing in the warmth, and let
it stand therein, it groweth sour of itself; as also water, beer or wine in a
vessel will do; but none of the other qualities alter, but only into a stink,
which is caused by the quality of water.
Now thou wilt ask,
Question.
Why did God suffer Lucifer's evil spirit, which proceeded out of the body of
Lucifer, to come into Himself? Could God not hinder it?
Answer.
111. Thou must know, that between God and Lucifer there was no other
difference, than there is between parents and their children; nay, there was
yet a nearer relation between them: For as parents generate a child out of
their body according to their image, and keep it in their house, as a natural
heir of their bodies, and cherish it, thus near also is the body of Lucifer to the
Deity.
112. For God had generated him out of his body, and therefore also made
him the heir of his goods, and gave him for a possession the whole region
or extent of the place in which he created him.
The highest Depth.
113. But here you must know what it was with which Lucifer fought against
God, and so moved God to anger. For he could not do it with his body; for his
body reached no farther than the place where he then stood; he could effect
little with that, but it was something else. Be attentive here.
114. The spirit, which is generated from or out of all the seven qualifying
spirits in the centre of the heart, the same doth (whilst it is yet in the body,
when it is generated) qualify, mix or act in and with God, as one substance
or thing, nor is there any difference.
115. And when that same spirit, which is generated in the body, seeth
anything through the eyes, or heareth through the ears, or smelleth
through the nostrils, then it is already in that thing, and worketh, laboureth
or acteth therein, as in its own propriety.
116. And if the same be pleasing to it, it eateth thereof, and infecteth itself
with the thing, and wrestleth therewith, and maketh a mixture or temper
together; let the thing be as far off as it will, even so far as the originality of
its kingdom in God reacheth, so far can the spirit govern or rule in a
moment, and is withheld or hindered by nothing.
117. For it is and comprehendeth the power, as God the Holy Ghost doth;
and in this there is no difference at all between God the Holy Ghost and the
spirit of the body, but only this, that the Holy Spirit of God is the whole
fulness, and the spirit of the body is but a piece or part, which presseth
through the whole fulness, and wherever it cometh, there it is mixed or
affected with the place, and presently ruleth with God in the same place.
118. For it is of God and in God, and cannot be withheld or hindered, but
only by the seven naturespirits of the body, which generate the animated or
soulish spirit; they have the reins in their hand, and generate it as they
please. [" God's Spirit hath all the wellsprings, but distinguished itself in three
Principles, where three sources or qualities arise, the first in the " fire according to
the first Principle, and the second in the light in the second Principle, and the
third in the spirit of this world in the arial and astral source."]
119. When the astringent or harsh quality, as the father, formeth the word
or son, or spirit, then it stands captive in the centre of the heart, and is
examined or tried by the other spirits, whether it be good or no. Now if it
pleaseth the fire, then the fire letteth the flash (in which the bitter spirit
standeth) go through the sweet water, wherein it conceiveth the love, and
goeth therewith into the astringent quality.
120. Now when the flash returns with the love into the astringent quality
again, together with the newgenerated spirit or will, then the astringent
quality rejoiceth in the new young son, and elevateth itself.
121. Then the tone lays hold thereon, and goeth forth therewith at the
mouth, eyes, ears and nostrils, and executeth that which is decreed in the
council of the seven spirits: for as the decree of the council is, so also is the
spirit; and the council can alter the same as it will.
122. Therefore the original lust sticketh in the circle of the heart, in the
council of the seven spirits; and as they generate the spirit, so also it is.
123. So in this manner lord Lucifer brought the Deity into anger and wrath;
[" that is, kindled the eternal nature according to the first Principle;"] seeing he,
together with all his angels, as a malicious devil, fought or strove against the
Deity, intending to bring and subdue the whole circumference, circuit or
region under his innate spirits, that they should form, frame, figure and
image all, and the whole circumference, region or extent should bow, yield
and suffer itself to be ruled and formed by the kindled sharpness of the
innate spirits.
124. As this hath a being or substance, form or condition in angels, so it hath
also a being, substance, form or condition in man. Therefore bethink and
consider yourselves, you that are proud, covetous, thievish, extorting
usurers, calumniating, blasphemous, envious, and whorish or lascivious,
what manner of little son or spirit you send into God. [" The soul was
originally comprehended in the eternal nature with the Word Fiat, which is God's
nature according to the first Principle and eternal original of nature; and if it
kindleth itself in the original, then it kindleth God's wrath in the eternal
nature."]
Objection.
Thou wilt say, We do not send this into God, but only into our neighbour, or
into his work which we like and have a mind to. [or meddle with in our
minds.]
Answer.
125. Now shew thou me any place, to which thou sendeth thy covetous or
lustful spirit, where God is not; be it to man, beasts, garments, fields,
money or anything whatsoever. From him is all, and he is in all, he himself
is all, and he upholdeth and supporteth all.
Objection.
Then thou wilt say, But he is with his wrath in many things which are so
hard and evil that they are not suitable to or capable of the Deity.
Answer.
126. Yes, dear man, all this is true: The wrath of God is certainly everywhere
all over, in silver, gold, stones, fields, garments, beasts and men, and all
whatsoever is comprehensible and palpable; otherwise they would not be
so hard and harsh to be felt, as they are.
127. But thou must know that the kernel of love also sticketh in all in the
hidden centre, unless it be altogether too evil; and so evil a thing man hath
no liking for at all. [" God possesseth all, only as to nature, he is not the essence,
he possesseth himself."] Or dost thou think thou dost well, if thou bathest or
soakest thyself in God's wrath? Take heed, that it doth not kindle thy body
and soul, and so thou wilt burn therein eternally, as befell Lucifer.
128. But when God shall bring forth the hidden things, at the end of this
time, then you will discern in what God's love or wrath hath been.
Therefore have a care, and take heed, and turn thy eyes from evil, or else
thou undoest thyself, and so bringest thyself into perdition.
129. I take heaven and earth to witness, that I have performed here as God hath
revealed to me, that it is his will.
130. Thus hath king Lucifer in his body turned the sweet water into a sour
sharpness, intending therewith, in his haughtymindedness, to rule in the
whole Deity. 131. He hath brought it so far to pass that, in this world, with
that sharpness, he reacheth into the heart of all living creatures, as also into
vegetables, leaves and grass, and into all other things, as a king and prince
of this world. 132. And if the divine love were not yet in the whole nature of
this world, and if we poor men and creatures had not in and about us the
Champion in the fight, we should all perish in a moment, in the hellish
horrible abominations.
133. Therefore we sing very rightly thus; Mitten wir im Leben seynd. Mit
dem Todt umfangen; Wo sollen wir dann fliehen hin, dasz wir Gnad
erlangen? Zu dir Herr Christ alleine. Da ist nun Der Held im Streit, zu dem
wir fliehen mussen, Welcher ist unser Knig, JESUS CHRISTUS.
In the midst of this our life,
death doth us round embrace,
Whither shall we flee away,
that we may obtain grace?
To thee Lord Christ alone.
This is the Champion in the fight,
to Him 'tis we must flee,
Who is our King, JESUS CHRIST.
134. He hath the Father's love in him, and fighteth in divine power and
might against the kindled hellish abomination. To him we must flee; and
he it is that preserveth and retaineth the love of God in all things in this
world; else all would be lost and perish. Nur hoffe, wart, und beit, Es ist
noch eine Kleine Zeit, Bis Teufels Reich darnieder leit.
Now hope, pray, and wait
But a small time, and then strait
Th' devil's kingdom will be quite down laid.
135. Ye philosophers and jurists or lawyers, that make God to be as a devil,
in saying that he willeth evil, bring in your plea, and answer once more
here, and try whether you can maintain your cause to be just; if not, then
the sour, sharp, tart spirit in Lucifer shall be also condemned, as a destroyer
and as the enemy of God, and of all his heavenly hosts and armies. THE

FIFTEENTH CHAPTER
Of the Third Species, Kind or Form and Manner of Sin's Beginning in Lucifer.
1. THE third spirit in God is the bitter spirit, which existeth in the flash of
life: for the flash of life riseth up in the sweet water through the rubbing or
fretting of the astringent and hot quality; but the body of the flash abideth
in the sweet water, subsisting very meekly as a light or heart, and the flash
is very trembling, and by the terror, and fire, and water, and astringent
spirit, it becometh bitter through the original of the water, in which it riseth
up.
2. And that flash, or raging terror, or bitter spirit, is caught or laid hold on
by the astringent quality, and in the clear bright light in the astringent
spirit is glorified, and exceeding highly joyful; which now is the mobility, or
the root of life, which in the astringent quality imageth, frameth and
formeth the word, or maketh it distinct or separable, so that in the body a
thought or will doth exist.
3. Now this highly triumphing and joyous spirit is very fitly and
excellently, in the divine Salitter, used to the imaging or framing; because it
chiefly moveth in the tone or tune, and in the love, and is nearest to the
heart of God in the birth, and bound or united therewith in joy, which
indeed is itself also the spring and source of joy, or the rising up in the heart
of God.
4. And there is no difference here, but only such as is between the body and
soul in man; and so the body signifieth or resembleth the seven qualifying
spirits of the Father; and the soul signifieth or resembleth the only begotten
Son of God the Father. [" The spirit of the soul signifieth or representeth the
heart of God; and the soul the eye of God in the first Principle; as is declared in "
our third book, Concerning the Threefold Life of Man."]
5. Now as the body generateth the soul, so the seven spirits of God
generate the Son; and as the soul is a peculiar distinct thing when it is
generated, and yet is united with the body, and cannot subsist without the
body, so also is the Son of God, when he is generated, a peculiar, several,
distinct thing also, and yet cannot subsist without the Father.
Now observe,
6. Just in such a kind and manner also was the bitter quality in Lucifer, and
[it] had no cause to elevate itself, neither had it any impulse to it from
anything, but followed the proud loftiness of the astringent quality, as its
father, and supposed also that it would reign in its kind and manner over
the whole Deity, and so kindled itself in its elevation.
7. Now when it had halfgenerated the animated or soulish spirit in the
body, that spirit became in this kind and manner a fierce, stinging, raging,
kindled and tearing spirit, bitter as gall; and is rightly the quality of hell
fire, a very fierce and enemicitious hostile being.
8. Now when this spirit in the animated or soulish spirit, out of or from the
heart of Lucifer and his legions, roved (or speculated) into the Deity; [" that is,
brought its will thereinto, as " into the genitrix;"] then it was no other than a
tearing, breaking, stinging, murdering and poisonous burning: Concerning
which Christ said,[John viii. 44] The devil is a liar and murderer from the
beginning; and hath not continued in the truth.
9. But Lucifer intended by that means to be above God; none could
domineer and rule so terribly as he himself, all must stoop to him; he
would with his spirit in the whole Deity rule as a powerful king over all;
seeing he was the fairest and most beautiful he would needs also be the most
potent.
10. But he saw and knew very well the divine meekness, and humble being
in God his Father; moreover he knew also very well, that it stood in such
meekness from eternity, and that he also should generate in such
meekness, as a loving and obedient son.
11. But now seeing he was so beauteously and gloriously imaged or formed
as a king in nature, his beauteous form and feature tickled him, and so he
thought with himself, I am now God, and formed or framed out of God, who
can vanquish me? Or who can alter or change me? I myself will be lord, and
with my sharpness rule in all things, and my body shall be the image which
shall be worshipped; I will prepare and erect for myself a new kingdom: for
the whole circumference, extent or region is mine, I alone am God, and none
else.
12. And in his pride he struck and smote himself with darkness and
blindness, and made himself a devil, and that he must be, and abide so
eternally. [" In God he knew only the Majesty, and not the Word in the centre,
which hath the fan or casting shovel: He blinded himself with the astringent
darkness; for he would needs in flame himself, and rule in the fire over the light,
and over the meekness."]
13. Now when these evil, devilish spirits (understand the centre of the
genitrix) moved or boiled in God's Salitter, and made havock, or spoiled all
therein, then there was nothing but stinging, burning, murdering, robbing,
and a mere opposite or contrary will.
14. For the heart of God delighted in love and meekness; and Lucifer would
needs turn the same by force into a raging tyranny: So there was nothing
but enmity, and a contrary or opposite will; for by force he kindled the
Salitter of God, which had rested from eternity, and stood in its meekness.
15. Concerning this kindling in this circumference or extent, it is that God
calls himself an angry, zealous or jealous God against those that hate him; that is,
against those who kindle his wrath and fierceness still more with their
diabolical spirits, with swearing, cursing, blaspheming, and all manner of
furious fierceness and wrath, which stick in the heart, with pride,
covetousness, envy and anger. All that whatsoever is in thee, thou castest
into God; [" that is, into the genitrix of nature, and therefore that must be proved
and tried through the fire, and the soul's spirit also, and the wickedness or malice
must abide and remain in the fire."] Now thou askest, How can that be?
Answer.
16. When thou openest thy eyes, and seest the being of God [which is
everywhere], then thou prickest as it were with thorns into the being of
God, and movest or stirrest up the wrath and anger of God.
17. When a tone or noise soundeth in thy ears, so that thou receivest or
catchest it up from the being of God, then thou infectest it, as if thou didst
dart thunderclaps into it.
18. Consider what thou dost with thy nostrils, and with thy mouth, whence
thy dear newborn little son rusheth forth with thy speech, as a little son of
all the seven spirits; and observe whether it doth not storm and assault in
God's Salitter, as Lucifer did. O, there is no difference at all in this!
19. But again, on the other side, God saith, [Exod. XX. 6.] I am a merciful God
to those that love me; those I will do good to, and bless them, to a thousand
generations.
Here observe:
20. Such are those who, contrary to the kindled wrath-fire, do, with their
love, meekness and industrious earnest yearnings and kindlings of love with
their prayers, quench the wrath-fire, and press on against the kindled
fierceness.
21. Here indeed is many a hard blow or crushing; for the kindled wrath-fire
of God falls many times so heavy upon them, and they know not where to
bestow themselves; heavy mountains lie upon them, the lovecross presseth
sore, and is heavy.
22. But this is their comfort and strong helmet against the fierceness and the
kindled fire; according as the kingly prophet David saith [Psalm cxii. 4], To
the honest or the upright the light riseth up in the darkness.
23. In this strife and fight against the wrath of God, and the kindled
fierceness of the devils, and of all wicked men, the light riseth up in the heart
of the honest and upright; and the friendly love of God embraceth him, that
he may not despair in his cross, but strive further still against the wrath
and fierceness.
24. If there were not at all times some honest upright men on earth, who
quench the wrath of God with their opposing, the hellish fire had kindled
itself long ago; and then it would have been well seen where hell is, which
men do not now believe.
25. But thus saith the spirit; as soon as the fierceness overcometh the
opposition of love in this world, then the fire kindleth itself, and then there
is no more time in this world.
26. But that the fierceness doth terribly burn now at present, it needs no
proof here, for, by woeful experience, it is known as clear as the day. Behold,
there riseth up yet a little fire, in the opposition against the wrath, out of a singular
especial loverestraint of God: When this also groweth weak, then is the end of this
time. See Signatura Rerum, Ch. 10, par. 11.
27. But whether Lucifer hath done rightly, in that he hath awakened and
stirred up the fierceness in the Salitter of God, whence this world is become
stinging, venomous, thorny, rocky, envious and evil, false or wicked, let
the attorneys, proctors, advocates and defenders of Lucifer answer, and
plead and justify it if they can; if not, then this third bitter, stinging,
venomous spirit shall be condemned also.
Of the Fourth Kind, Species, Form or Manner of Sin's Beginning in Lucifer.
28. The fourth spirit of God is heat, which is generated between the bitter
and the astringent qualities, and is conceived or bred in the sweet water,
and is shining and giving light, and is the true fountain of life.
29. For in the sweet water it is very meek, from whence love existeth, and is
only a loving warmth, but no fire.
30. Though indeed it be in the hidden kernel of the fire's quality or original,
yet that fire is not kindled or burning, for it is generated in the sweet water.
31. Now where the water is there is no burning fire, but a pleasing warmth,
and a gentle qualifying or vivifying; but if the water should be dried up,
then there would be burning fire there.
32. Thus lord Lucifer thought also, that if he did but kindle his fire, then he
might domineer forcibly in the divine power; for he thought it would have
burnt eternally, and also have given light; his purpose was not to put out
the light, but he would have it burn continually in the fire; he thought he
would dry up the water, and then the light would move, stir or shine, in the
burning fire.
33. But he knew not, that if he kindled the dried water, that the kernel, that
is, the unctuosity, oil or heart of the water would be consumed, and that the
light would turn into darkness, and the water turn into a sour stink.
34. For the oil or unctuosity in the water is generated through meekness or
welldoing, and that is the unctuosity, oil, unction, marrow or fatness
wherein the light becomes shining. But if the unctuosity be burnt up, then
the water is turned into a sour stink, and moreover becometh very dark.
35. Thus it befell the pride of Lucifer: he triumphed a little while with his
kindled light; but when his light was spent and burnt up, then he became a
black devil.
36. But he supposed he would eternally reign thus in his burning light in
the whole divine power, as a very terrible god, and so with his firespirit he
wrestled with the Salitter of God, intending to kindle the whole
circumference or extent of his kingdom.
37. And indeed he hath done somewhat, in that he hath set the divine
power into a burning, which appeareth even in the sun and stars; also the
fire in the Salitter in the elements is often kindled, so that it seemeth as if
the deep were of a burning fire; of which I shall speak in another place. [ He
stept back out of the meekness into the anxious fire-will, and fell into darkness.
The Reader is advertised that he must not understand in any place, as if the devil
had kindled or fired the light of God; no, but the forms of nature only, out of
which the light shineth. For he hath not comprehended the light, as little as the fire
doth, which cannot lay hold on " the light: But he entered into the fire, and is
expelled into the darkness, and hath neither fire nor light, besides, without or
distinct from his creature." [ Or his own creatureliness.]
38. Now in this quality king Lucifer hath prepared for himself the right
hellish bath or lake. He dares not say that God hath framed or erected the
hellish quality for him, but he himself hath done it: Moreover, he hath
offended the Deity, and turned the powers of God into a hellish bath or lake,
for his own eternal habitation.
39. For when he and all his angels had kindled in their bodies the
qualifying or fountain spirit of the fire, then the unctuosness, marrow or
fatness burnt in the sweet water, and the flash or terror, which riseth up
fiercely in the birth of the light, became raging and tearing, burning and
stinging, and a being or substance of a mere opposite or contrary will.
40. Here, in this quality, the life was turned into a sting of death; for through
heat the bitter quality grew so fierce, stinging, raging and burning, as if the
whole body were mere fiery stings; these did tear and rage in the astringent
quality, as if one did thrust redhot bodkins through the body.
41. On the other side, the cold fire of the astringent quality was in a mad
furious rage against the heat, and against the bitter venom or poison, like a
great uproar or hurliburly; and now, furthermore, in the body of Lucifer
there was nothing else but a murdering, rubbing, fretting, burning and
stinging, a most horrible hellish fire.
42. This firespirit, and right devil's spirit, elevated itself now also in the
centre of the heart, and would rule through the animated or soulish spirit, [
" Hereby is understood the spirit " of the will, out of the centre, which is
generated " out of the genitrix, viz. out of the seven qualify" ing or fountain
spirits, which is the image of " God,"] in the whole divine power, and kindle
the whole Salitter of God as a new and potent God; and so the formings
and heavenly imagings should rise up in a horrible fiery quality, and suffer
themselves to be imaged and framed according to this fierceness.
43. Now when I write of the animated soulish spirit, then you must exactly
know what it is, or how it is, else thou wilt read this birth or geniture [Or
nativity] in vain, and it will happen to thee as it did to the wise Heathen,
who climbed up to the very face or countenance of God, but could not see
it.
44. The [soulish] spirit of the soul is very much more subtle, and more
incomprehensible than the body, or the seven qualifying or fountain spirits,
which hold, retain and form the body; for it goeth forth from the seven
spirits, as God the Holy Ghost goeth forth from the Father and the Son.
45. The seven qualifying or fountain spirits have their compacted or
incorporated body out of nature, that is, out of the seventh naturespirit in
the divine power; which in this book I call the Salitter of God, or the
Comprehensibility, wherein the heavenly figures or shapes arise.
46. And that is a spirit, as all the rest of the seven spirits are, only the other
six are an incomprehensible being therein; for the divine power generateth
itself in the comprehensibility of the seventh naturespirit, as it were hidden
or concealed, and incomprehensible to the creatures.
47. But the animated or soulish spirit generateth itself in the heart, out of or
from the seven qualifying or fountain spirits, in that manner as the Son of
God is generated, and keepeth its seat in the heart, and goeth forth from
that seat in the divine power, as the Holy Ghost from the Father and the
Son; for it hath the same subtleness as the Holy Spirit of God, and it
uniteth, qualifieth or operateth with God the Holy Ghost.
48. When the animated or soulish spirit goeth forth out of the body, then it
is one thing with the hidden Deity, and is together the midst or centre in the
imaging or framing of a thing in nature, as God the Holy Ghost himself is.
49. An example whereof you have in this: as when a carpenter will build a
curious house or artificial piece of architecture, or when any other artist
goeth about the making of some artificial work, the hands, which signify
nature, cannot be the first that begin the work: but the seven spirits are the
first workmasters about it, and the animated or soulish spirit sheweth to
the seven spirits the form, figure or shape of it.
50. Then the seven spirits image or frame it, and make it comprehensible,
and then the hands first begin to fall to work, to make the structure
according to the image or frame contrived: For a work must be first
brought to the sense, before you can make it.
51. For the soul comprehendeth the highest sense, it beholdeth what God its
Father acteth or maketh, also it cooperateth in the heavenly imaging or
framing: and therefore it maketh a description, draught, platform or model
for the naturespirits, shewing how a thing should be imaged or framed.
52. According to this delineation or prefiguration of the soul, all things in
this world are made; for the corrupted soul worketh or endeavoureth
continually to bring forth or frame heavenly forms, but cannot bring that to
effect, for the materials for its work are only the earthly corrupted Salitter,
even a halfdead nature, wherein it cannot image or frame heavenly ideas,
shapes or figures.
53. By this you may understand what great power the spirits of the expelled
angels have had in the heavenly nature; and of what manner of substance
this perdition or corruption is; how in their place they have corrupted and
spoiled nature in heaven with their horrible kindling, from whence the
horrible fierceness which is predominant in this world exists.
54. For the kindled nature burneth still continually until the Last Judgment
Day, and this kindled fire, source or quality, is an eternal enmity against
God.
55. But yet whether this kindled firespirit hath right therein, and whether
God himself hath kindled it, from whence the wrath-fire existed, let the
Electionists or Predestinarians, or those that dispute so about Election,
justify it, and prove it in nature, if they can; if not, then this firespirit is to be
condemned also. Of the Fifth Kind, Species, Form or Manner of Sin's
Beginning, in Lucifer and his Angels.
56. The fifth qualifying or fountain spirit in the divine power, is the
gracious, amiable and blessed love, which is the very glance or aspect of
meekness and humility, which is also generated in the flash of life.
57. For the flash, as a crack, penetrateth suddenly, whereby joy existeth,
and then the stock of the kindled light in the sweet water abideth standing,
and presseth gently through the fire after the flash, even into the astringent
quality, and mitigateth the fire, and maketh the astringent quality
beautifully mild and soft or subtle, which is also a birth or geniture of the
water.
58. But when the fire tasteth the mild, sweet and pliant taste, then is it
mitigated and formeth itself into a meek warmth, very lovingly, and there
riseth up a very friendly life in the fire, and penetrateth the astringent
quality with this pleasing, lovely, gentle warmth, and allayeth or stilleth
the cold fire, and mollifieth or suppleth the hardness, attenuateth the thick,
and maketh the dark to be light.
59. But when the bitter flash, together with the astringent quality and the
firespirit, tasteth this meekness, there is nothing else then but a mere
longing, desiring and replenishing, a very gentle, pleasant tasting,
wrestling, kissing and lovebirth: For the severe births of all the qualifying or
fountain spirits become, in this [inter]penetration very gentle, pleasant,
humble and friendly, and the very Deity rightly subsisteth therein.
60. For in the first four qualifying or fountain spirits standeth the divine
birth or geniture; therefore they must be very earnest and strong also,
though they, too, have among them their meek mother, the sweet water; and
in the fifth standeth the gracious, amiable and blessed love; and in the sixth
the joy, and in the seventh the framing, imaging or comprehensibility.
61. Now, Lucifer! come on; with thy love; how hast thou behaved thyself? Is
thy love also such a wellspring or fountain as this? We will now view that
also, and examine what manner of loving angel thou art turned into.
Observe:
62. If Lucifer had not elevated and kindled himself, then his fountain of love
would be no other than that in God, for there was no other Salitter in him
than there is in God.
63. But when he elevated himself, intending to rule the whole Deity with his
animated or soulish spirit, then the stock and heart of light, which is the
kernel, marrow or pith of love in the sweet water, became a fierce and hotly
pursuing fire, source or quality, from whence in the whole body existed a
very trembling, burning government and birth or geniture.
64. Now when the animated or soulish spirit was generated in this severe
and astringent fire's birth, then it pressed very furiously forth from the
body into nature, or the Salitter of God, and destroyed the gracious, amiable
and blessed love in the Salitter; for it pressed very fiercely, furiously and in
a fiery manner through all, as a raging tyrant, and supposed that itself alone
was God; itself alone would govern with its sharpness.
65. From hence now existeth the great contrary opposite will and eternal
enmity between God and Lucifer; for the power of God moveth very softly,
meekly, pleasantly and friendly, so that its birth cannot be conceived of or
apprehended, and the spirits of Lucifer move and tear very harshly,
astringently, in a fiery manner, swiftly and furiously.
66. An example whereof you have in the kindled Salitter of the stars, which
because of this kindled fierceness must roll with the vanity, even to the Last
Judgment Day: then the fierceness will be separated from them, and be given
to king Lucifer for an eternal house.
67. But that this is a great opposite, contrary will in God, needs no proof.
But a man may think, in case such a fierce fire, source or quality should rise
in his body, what an untowardness and contrary will he would have in him,
and how often the whole body would be in a rage and fury.
68. Which indeed befalls those who lodge the devil within them; but so
long as he is but a guest, he lieth still like a tame whelp; but when he
becometh the host himself, the master of the house, then he stormeth and
maketh havock in the house, as he did to the body of God.
69. Therefore it is that the wrath-fire of God is yet in the body of God which
is in this world, till the end, and many a creature is swallowed up and
devoured in the wrath-fire, of which much is to be written, but it is referred
to its proper place.
70. But now, whether God himself hath created and kindled this enmity
and fierce firesource in Lucifer, they are to plead for and justify who
dispute for Predestination, Foreseeing, and the Election of Grace, and they
are to prove it in nature, if they can; if not, then this corrupted firesource,
which stands in the place or stead of love, shall be condemned also. Of the
Sixth Species, Kind, Form or Manner of Sin's Beginning in Lucifer and his
Angels.
71. The sixth qualifying or fountain spirit in the divine power is the
Mercurius, or tone or tune, wherein the distinction and heavenly joy rise up.
72. This spirit taketh its original in the fireflash, that is, in the bitter quality,
and riseth up in the flash through the sweet water, wherein it mitigateth
itself, so that it becometh clear and bright, and is caught or held in the
astringent quality, and there it toucheth or stirreth all the spirits; and from
this touching or stirring riseth up the tone; its rising source or quality
standeth in the flash, and its body or root standeth in the sweet water in the
love.
73. Now this tone or tune is the divine joyfulness, the triumphing, wherein
the divine and meek loveplay, sport or scene in God riseth up, as also the
formings, imagings and all manner of ideas, shapes and figures.
74. But here thou must know that this quality penetrateth very gently and
pleasantly with its touching or stirring, through all the spirits, in such a
way and manner as when a pleasant and meek fire of joy riseth up in the
heart of a man, in which fire of joy the animated or soulish spirit
triumpheth, as if it were in heaven.
75. Now this spirit doth not belong to or concern the imaging or framing of
the body, but it belongeth to the distinction, diversifying and mobility,
especially to the joy, and to the distinction or difference in the imaging or
shaping.
76. When the animated or soulish spirit in the centre of the heart, in the
midst or centre of the seven qualifying or fountain spirits, is generated, so
that the will of the seven spirits is incorporated or compacted together, then
the tone bringeth it forth from the body, and is its chariot, on which the
spirit rideth, and executeth that which is decreed in the council of the seven
spirits.
77. For the tone goeth through the animated or soulish spirit into the nature
of God, and into the Salitter of the seventh qualifying or fountain spirit in
the divine power, which is its inceptive or beginning mother, and uniteth,
qualifieth or cooperateth with the same in the forming or framing, and also
in the distinguishing or diversifying of the imaging or shaping.
78. Therefore when king Lucifer, in the tone, changed or transmuted his
highspirited horse into a fiery restiveness or motion in all the seven
spirits, that was a terrible contrary or opposite will in the Salitter of God.
79. For when his animated or soulish spirit was generated in his body, then
he stung forth from his body into the Salitter of God, as a fiery serpent out of
a hole.
80. But when the mouth opened to speak, that is, when the seven spirits had
incorporated or compacted the word together in their will, and sent it
through the tone into the Salitter of God, then it was no otherwise than if
there went a fiery thunderbolt into God's nature; or as a fierce serpent,
which tyrannizeth, raveth and rageth as if it would tear and rend nature all
to pieces.
81. Hence taketh its original that the devil is called [Rev. xii. 9] the old
serpent; and also, that there are adders and serpents in this corrupted world,
moreover, all manner of vermin or venomous broods of worms, toads,
flies, lice and fleas, and all such like things whatsoever; and from hence
also tempestuous weather of lightning, thundering, flashing, and hailstones
take their original in this world.
Observe:
82. When the tone riseth up in the divine nature, then it riseth up gently
from all the seven qualifying or fountain spirits jointly together, and
generateth the word or ideas, figures and shapes very gently.
83. That is, when one qualifying or fountain spirit createth a will to the
birth or geniture, then it presseth very gently through the other qualifying
or fountain spirits, even into the centre of the heart, and there that will is
formed and approved by all the spirits.
84. And then the other six spirits speak it forth in the tone, out from God's
animated or soulish spirit; understand, out from the Heart of God, out
from the Son of God, which abideth standing in the centre as a compacted
incorporated Word.
85. And the flash out of that same Word, or the stirring of the Word, which
is the tone, goeth forth very finely and gently from the Word, and
executeth, affecteth or performeth the will of the Word.
86. And that same forthgoing from the Word is the Holy Ghost, which
formeth, frameth and imageth all whatsoever was decreed in the centre of
the heart, in the council of the seven spirits of God the Father.
87. In such a gentle way and manner should king Lucifer also have
generated, qualified or operated; and according to the right of the Deity,
with his animated or soulish spirit in the Salitter, or in the nature of God, he
should have helped to image or frame things, as a dear son in nature.
88. Just as a son in the house helps his father to drive or manage his work,
according to his father's way and profession, kind and art; so, in the great
house of God the Father, according to the manner and way of God, should
Lucifer also, with his angels, have helped with his animated or soulish spirit
to image all the forms, ideas and vegetations in the Salitter of God.
89. For the whole Salitter should be a house of pleasure and delight for
angelical bodies, and all should rise up according to the delight of their
spirit, and they should so image themselves that they would never at all
have any displeasure in any figure, shape or creature, but their animated or
soulish spirit should be cooperative in every imaging; and then the Salitter
would have been the creature's proper own. [" The imaging out of the
heavenly essences is performed magically, all according to the will and ability or
potentiality of nature and the creatures."]
90. If they had but continued in their meek birth or geniture, according to
the divine right, then all had been their own, and their will would have been
always fulfilled eternally, and nothing had been among them and in them
but merely the joy of love; to speak after an earthly manner, as it were an
eternal laughing, and a perpetual rejoicing in an eternal hearty delight. For
God and the creatures had been one heart and one will. [" The image out of
or proceeding from the soul's fire, and the love or the divine centre, are in one
essence."]
91. But when Lucifer exalted himself, and kindled his qualifying or fountain
spirits, then the animated or soulish spirit went forth in the tone out of or
from all the bodies of Lucifer's angels into the Salitter of God, as a fiery
serpent or dragon, and imaged and framed all manner of fiery and
poisonous forms and images, like to wild, cruel and evil beasts.
92. And from hence the wild, fierce and evil beasts in this world have their
original. For the host or army of Lucifer had kindled the Salitter of the stars
and of the earth, and half killed, spoiled and destroyed it.
93. But when God, after the fall of Lucifer, made or prepared the creation of
this world, then all was created out of the same Salitter wherein Lucifer had
his seat: So afterwards the creatures also in this world must needs be
created out of that same Salitter, which then formed themselves according
to the condition or kind of the kindled qualities, evil and good.
94. That beast, which had most of the fire or the bitter or the astringent
quality in the Mercurius, became also a bitter, hot and fierce beast, all
according as the quality was predominant or chief in the beast.
95. This I set down here only for a manuduction; you will find it
demonstrated more at large concerning the creation of this world.
96. Now, whether this fiery tone or dragonspirit in Lucifer and in his angels
be right, and whether God hath thus created him, let the advocates of
Lucifer, who make God to be as a devil, justify it here by their answer, and
prove it in nature, if they can, whether God be such a God as willeth the
evil, and hath created the evil.
97. If not, then shall this spirit also be condemned to the eternal prison; and
they should give over their lying and blaspheming of God; or else they are
worse than the wild Heathen or Pagans, who know nothing of God, who
notwithstanding live in God, and shall sooner possess the kingdom of
heaven than many of these blasphemers of God shall, which I shall also
demonstrate in its proper place.

THE SIXTEENTH CHAPTER
Of the Seventh Species, Kind, Form, or Manner of Sin's Beginning in Lucifer
and his Angels.
1. HERE thou shouldst open thy eyes wide, for thou wilt see the hidden
secret things which have been kept hidden from all men since the world
began. For thou wilt see the murderous den of the devil, and the horrible
sin, enmity and perdition.
2. The devil hath taught man sorcery or witchcraft, thereby to strengthen and
fortify his kingdom. But if he had revealed to man the right, true,
fundamental ground, which lurked behind or under sorcery, many would
have let it alone altogether, and not have meddled with it at all.
3. Come on ye jugglers and sorcerers or witches, you that go a wooing and a
whoring after the devil: Come to my school: I will shew you how, with
your necromancy or art, you are carried into hell.
4. You rejoice [maliciously] with this; that the devil is in subjection to you,
and ye suppose that ye are gods: Here I will describe the original and
ground of necromancy, for I am become also a searcher into nature [natural
philosopher], but not after your way and manner, but to discover your shame
by a divine revelation, for an advertisement to this last world, and for a
sentence of condemnation upon their skill and knowledge; for the
judgment followeth upon knowledge.
5. Seeing the bow of fierceness is already bent, let every one look to himself,
lest he be found within the limit of the mark. For the time is at hand to awake
from sleep.
6. Now the seventh form, or the seventh spirit in the divine power, is
nature, or the issue or exit from the other six. For the astringent quality
attracteth the Salitter together, or the fabric or product of all the six spirits,
even as a magnet or loadstone attracteth to itself the Salitter of the iron; and
when it is attracted together, then it is a comprehensibility, in which the six
spirits of God qualify, act or operate in an incomprehensible way or manner.
7. This seventh spirit hath a colour and condition or kind of its own, as all
the other spirits have; for it is the body of all the spirits, wherein they
generate themselves as in a body: Also out of this spirit all figures, shapes
and forms are imaged or fashioned; moreover, the angels also are created
out of it, and all naturality standeth therein.
8. And this spirit is always generated from the six, and subsisteth always
continually, and is never missing or wanting, nor doth ever pass away, and
it again continually generateth the six; for the other six are in this seventh
as in a mother, enclosed or encompassed; and they receive their
nourishment, power and strength always in their mother's body or womb.
9. For the seventh spirit is the body, and the other six are the life, and in the
middle centre is the heart of light, which the seven spirits continually
generate as a light of life; and that light is their son; and the welling out or
penetration through all the spirits expandeth itself aloft in the heart, in the
exit or rising up of the light.
10. And this is the spirit of all the seven spirits, that goeth forth out of the
heart of God, which there, in the seventh spirit, formeth and frameth all,
and wherein the qualifying or fountain spirits, with their lovewrestling,
shew themselves endlessly.
11. For the Deity is like a wheel, which with its fellies and spokes, and with
all the naves, turneth about, and is fellied together, as seven wheels, so that
it can go any way, forward, backward, downward, upward and crossways,
without turning back.
12. Whereas yet always the form of all the seven wheels, and the one only
nave in the centre of all the wheels, is fully in sight, and so it is not
understood how the wheel is made; but the wheel always appears more
and more wonderful and marvellous, with its rising up, and yet abideth also
in its own place.
13. In such a manner the Deity is continually generated, and never passeth
away, or ceaseth or vanisheth out of sight; and in this manner also is the life
in angels and men continually generated.
14. According to the moving of the seven spirits of God the figures and
creatures of the transitoriness are formed, but not thus generated; though
indeed the birth or geniture of all the seven spirits sheweth itself therein,
yet their quality standeth only in the seventh naturespirit, which the other
six spirits do form, figure, frame, alter and change, according to their
wrestling and rising up.
15. Therefore also the figures, and transitory forms and creatures, are
changed according to the condition of the seventh naturespirit, in which
they rise up.
16. The angels are not alone imaged or framed out of the seventh
naturespirit, as the transitory creatures are, but when the Deity moved
itself to the creating of angels, then in every circle, wherein each angel was
incorporated or compacted together, there the Deity, with its whole
substance and being, was incorporated or compacted together, [" Understand,
the two eternal " Principles, viz. the fire and the light, and yet " not the quality
or source of the fire, but the " essence of it,"] and became a body, and yet the
Deity continued in its seat, as before.
Understand this well:
17. The angel's body, or the comprehensibility, is from or out of the seventh
spirit, and the birth or geniture in that body is the six qualifying or fountain
spirits; and the spirit or the heart, which the six spirits generate in the
centre of the body, in which the light riseth up, and the animated or soulish
spirit out of the light, which also qualifieth, uniteth or operateth with the
Deity, without, distinct from the body, that signifieth the heart of God, out
of which the Holy Ghost goeth forth.
18. And it was also from or out of the heart of God, counited or mixed in
the body of the angel in their first compacting or incorporating together;
therefore the angel's government in the mind generateth itself as the Deity
doth.
19. And as in the seventh naturespirit of God, which existeth out of the
other six, there doth not stand the whole perfect knowledge of the other six
spirits, for it cannot search or dive into their deep birth or geniture, in that
they are its father, and generate it out of themselves.
20. So also the whole, full and perfect knowledge of God doth not stand in the
angelical body, but in the spirit, which is generated in the heart, which goeth
forth from the light, which qualifieth or operateth also with the heart and.
spirit of God, wherein the whole, full and perfect knowledge of God standeth.
But the body cannot apprehend that animated or soulish spirit; as also the
seventh naturespirit comprehendeth not the deepest birth or geniture of
God.
21. For when the seventh naturespirit is generated, then it is dried by the
astringent quality, and is as it were staid and kept by its father, and cannot
go back again into the deep, that is, into the centre of the heart, where the
son is generated, and from whence the Holy Ghost goeth forth; but must
hold still as a generated body, and must give way to the qualifying or
fountain veins, that is, to the spirits, to qualify, work and labour therein as
they please.
22. For it is the proper house and habitation of the six spirits, which they
continually build according to their pleasure, or as a garden of delight into
which the master of it soweth all manner of seeds, according to his pleasure,
and then enjoyeth the fruit thereof.
23. Thus the other six spirits continually erect this garden of delight and
pleasure, and sow their fruits thereinto, and feed upon it to strengthen their
might and joy; and this is the garden in which the angels dwell, and walk
up and down in, and wherein the heavenly fruit groweth.
24. But the wonderful proportion or variety of harmony, which appeareth
in the growths or vegetations and figures and forms in this garden, ariseth
from the qualification or operation, and from the loving, wrestling or
struggling of the other spirits.
25. For that which is predominant or chief in the striving, imageth or
formeth the growth and vegetation according to its kind, and the others
always help to promote it; now the one, now the other, now the third, and
so on.
26. Therefore also there arise so many diverse growths, vegetations and
figures as are altogether unsearchable and incomprehensible to the bodily
reason of the angels; but to the animated or soulish reason of the angels they
are wholly, fully and perfectly comprehensible.
27. This is also wholly hidden as to my body, but not as to my animated or
soulish spirit, for so long as my animated or soulish spirit qualifieth or
worketh with and in God it comprehendeth the same; but when it falls into
sin, then the door is shut against it, which the devil bolteth up fast, and
which must, with great labour and industry of the spirit, be set open again.
28. I know very well that the wrath of the devil will mock and scoff in the
hearts of many wicked men, at this revelation. For he is mightily ashamed
because of this revelation; he hath also given my soul many a pang and
crush for it; but I leave it to the direction of God, who will have it so; I
cannot resist him, though my earthly body should go to wrack for it, yet
my God will glorify me in my knowledge.
29. The glorification of this my knowledge I desire, and no other; for I know
that when this my spirit in my new body, which I shall get at the day of my
resurrection, out of this my now corrupted body, shall arise, that it will
appear like the Deity, as also like the holy angels.
30. For the triumphing joyous light in my spirit sheweth it me sufficiently,
in which I have also searched into the depth of the Deity, and described it
rightly, according to my gifts and the impulse of the spirit, though in great
feebleness and weakness, in that my original and actual sins have often bolted
the door against me, and the devil hath danced before it, as a whorish
woman, and rejoiced at my captivity and anguish; yet that will bring very
little profit to his kingdom.
31. Therefore I must now look for no other than his fierce wrath, but my
stay, trust and refuge is the Champion in the Fight, who hath often delivered
me from his bands, in this Champion I will fight against him, till my
departure out of this life.
Of the terrible, lamentable and miserable Perdition of Lucifer in the Seventh
Nature-Spirit. The sad Mourning House of Death.
32. If all trees were writers or clerks, and all branches were pens, and all
hills were books, and all waters were ink, yet they could not sufficiently
describe the lamentable misery which Lucifer, together with his angels, hath
brought into his place or whole space of that world wherein he was
created.
33. For he hath made the house of light to be a house of darkness, and the
house of joy to be a house of mourning, lamentation and sadness; that which
was the house of pleasure, delight, vivifying and refreshing, he hath made
to be a house of thirst and hunger; the house of love to be a house of eternal
enmity; and the house of meekness to be a house of knocking, rumbling,
thundering and lightning; the house of peace to be a house of lamenting and
eternal howling; the house of laughing to be a house of eternal trembling and
horror:
34. The birth or geniture of light, munificence and welldoing to be an eternal
hellish pain and torment; the food of pleasing relish to be an eternal
abomination and stink, a loathing of all fruits; and the house of Lebanon and
cedars to be a stony and rocky house of fire; the sweet scent or relish to be a
stink, and a house of ruin and desolation, an end of all good; the divine body
to be a black, cold, hot, eating, corroding, and yet not consuming devil, who
is an enmity against God and his angels: And so he hath all the heavenly
hosts or armies against him.
Now observe:
35. The learned have had many disputations, questions, conceits and
opinions concerning the fierce malignity and evil that is in all the creatures
in this world, and even in the very sun and stars; moreover, there are some
so very poisonous and venomous beasts, worms and vegetables in this
world, that thereupon rational men have justly wondered, and some have
concluded peremptorily, That God must needs have willed the evil also, seeing
he hath created so much that is evil; and some have laid the blame and
fault thereof upon the fall of Adam, and some have imputed it to the work
and doings of the devil.
36. But seeing all the creatures and vegetables were created before the time
of man, therefore the fault ought not to be laid upon man; for man gat not
the bestial body in his creation, but it first came to be so in his fall.
37. Neither hath man brought the malignity, poison and venom into the
beasts, birds, worms, and stones, for he had not their body; otherwise if he
had brought malignity and fierceness or wrath into all creatures, then he,
like the devils, could never obtain God's mercy.
38. Poor man did not fall out of a resolved, purposed will, but through the
poisonous, vonomous infection of the devil, else there had been no remedy
for him.
39. Now this true information thou wilt find, described here following, not
from a zeal to vilify anybody thereby, but in love, and as a humble
information and instruction from the abyss of my spirit, and for an assured
comfort to the poor, sick old Adam, who now lieth at the point of his last
departure from hence out of this world.
40. For in Christ we are all one body, therefore also this spirit would
heartily fain have it so, that its fellowmembers might be refreshed with a
draught of the precious wine of God be/ore their departure from hence,
whereby they might encounter and stand in the great fight with the devil,
and obtain the victory, that the victory of the devil in this modern drunken
world might be disappointed and destroyed, and the great name of the
LORD might be sanctified.
Now behold!
41. When king Lucifer, together with his angels, was so gloriously,
beautifully and divinely created, as a Cherubim and king in God, then he
suffered his bright, beauteous form to befool him, in that he saw how noble,
glorious and fair a spirit rose up in him.
42. Then his seven qualifying or fountain spirits thought they would
elevate and kindle themselves, and so they also would be as fair, glorious
and mighty as the animated or soulish spirit, and thereby would domineer,
by their own power and authority, in the whole court, circumference,
dominion or extent as a new god.
43. They saw very well that the animated or soulish spirit qualified, mixed
or operated with the heart of God; and thereupon they were resolved they
would elevate and kindle themselves, hoping to be as bright, illustrious,
deep and almighty as the deepest ground in the centre of the heart of God.
44. For they thought to elevate the natural body, (which was compacted
together or incorporated out of the naturespirit of God), up into the hidden
birth or geniture of God, that their seven qualifying or fountain spirits
might thus be as high, and as allcomprehensible as the animated or soulish
spirit.
45. And the animated or soulish spirit would triumph over the centre of the
heart of God, and the heart of God should be subjected under it; and so the
seven spirits of God would image, frame and form all, by their animated or
soulish spirit.
46. And this high mind and selfwill was directly and wholly against the
birth or geniture of God; for the body of the angels should abide and
remain in its seat, and be nature, and, as a humble mother, hold still and be
quiet, and should not have the omniscience, and own self rational
comprehensibility of the heart, or of the deepest birth or geniture of the
Holy Trinity; but the seven spirits should generate themselves in their
natural body, as is done in God.
47. And their comprehensibility should not be in the hidden kernel, or in the
innermost birth or geniture of God, but the animated or soulish spirit,
which they generate in the centre of their heart, should qualify, mix or
operate with the innermost birth or geniture of God, and help to form all
figures, shapes and images, according to the pleasure, delight and will of
the seven spirits, whereby, in the divine pomp, all might be but one heart
and one will.
48. For the birth or geniture of God also is thus; the seventh naturespirit
doth not reach back into its father, which generateth it, but holdeth still and
is quiet as a body, and letteth the father's will, which is the other six spirits,
to form and image in it how they please.
49. Neither doth any one spirit particularly and severally reach, with its
corporeal being, after the heart of God, but includeth, closeth or joineth its
will with the others, in the centre, to the birth or geniture of the heart, so
that the heart and the seven spirits of God are one will.
50. For this is the law of the comprehensibility, that it doth not elevate itself
up into the incomprehensibility; for the power which, in the centre or midst,
is compacted together or incorporated out of all the seven spirits is
incomprehensible and unsearchable, but not invisible; for it is not the
power of one spirit alone, but of all seven.
51. Therefore one spirit in its own body, besides and distinct from its
instanding or innate instant birth or geniture, cannot reach into the whole
heart of God, and examine, try and search all; for, besides and distinct from
its instanding birth or geniture, it comprehends only its own birth or
geniture in the heart of God; but all the seven spirits, jointly together,
comprehend the whole heart of God. ["So also in man. But understand it as to
the image of God, viz. in the soul's spirit; not in the fiery essence of the soul, but in
the essence of the light, wherein the image of God standeth."]
52. But in the instanding or innate birth or geniture of the spirits, where the
one still generateth the other, there every spirit generateth all the seven
spirits, but yet only in the rising flash of the life.
53. But the heart, when it is generated, is singular or distinct, viz. a peculiar
person, and yet not separated from the spirits; but the spirits cannot
transmute or change themselves, in their first birth or geniture, one into
another.
54. Also the second cannot change itself into the third, which is the exit of
the spirit; but every birth or geniture abideth in its seat; and yet all the
births or genitures together are but the one only God.
55. But seeing the body of Lucifer, was created out of nature, [which is] the
most outward birth or geniture, therefore it was unjustly done that he
should elevate himself into the innermost and deepest, which he could not
do in the divine right, but must only so elevate and kindle himself that
thereby the qualifying or fountain spirits might be set or put into the
sharpest penetrating and infecting.
56. I verily suppose, indeed, that thou, fair Necromancer, hath changed
thyself to purpose; and mayest well also teach men thy black art, that they
perhaps might also become such potent gods as thou art.
57. Ye blind and proud necromancers, jugglers and sorcerers, your art
consisteth in your changing the elements of your body by your conjurations
and instruments of the qualities or qualifying properties, which you make
use of to that purpose, and ye think ye have right so to do; but is it not
against the birth or geniture of God? If you think not, make that appear.
58. How can you well suppose that you can change yourselves into another
form? Indeed you suffer the devil thus to play the ape with you, and cheat
you; and all this while you are but blind in your own skill. Though you
have learned your art never so well, yet you do not know the purpose it
driveth at; for the pith and heart therein is the changing or altering of the
qualifying or fountain spirits, as Lucifer did, when he would needs be God.
Now thou askest, How can that be?
Answer.
59. Behold, when the corporeal, qualifying or fountain spirits set their will
into sorcery or witchcraft, then the animated or soulish spirit, which they
generate, and which in the astral elementary quality ruleth in the hidden and
deepest centre, is clearly already a sorcerer or witch, and hath changed,
transformed or metamorphosed itself into sorcery or witchcraft.
60. But the bestial body cannot follow so suddenly and nimbly, but must be
charmed to it by characters and conjurations, and by some instruments for
that purpose, whereby the animated or soulish spirit maketh the bestial
body invisible, and changeth it into such a form as the will of the
qualifying or fountain spirits was in, at the beginning of its purpose to a
metamorphosis or transmutation.
61. The bestial flesh cannot well change itself, or put itself into another birth
or geniture, but is brought into a slender and inferior base form, as of a
beast, of wood, or such like thing which hath its body qualifying or boiling
in the elements, as in their fountain.
62. But the astral spirits can well clothe themselves in another form or
shape, but that continueth so long only as the birth or geniture of nature
above their pole or zenith permitteth them.
63. For when it changeth itself with its wheeling and penetrating, so that
another qualifying or fountain spirit becomes chief or predominant, then
their art lieth down upon the ground, and their Deity in the first qualifying
or fountain spirit, in which they had begun their art, hath an end.
64. Now if it be to last any longer, then it must be made again afresh
according to the qualifying or fountain spirit then ruling at that present, or
the devil with his animated or soulish spirit must be in the astral spirits of
the body, which instantly and suddenly changeth it, or else his art is here
also at an end.
65. For nature will not suffer itself to be juggled with at all times and hours,
as the spirits would have it, but all must be done according to that spirit
which then at that present time is lord and chief or predominant.
66. It is not that spirit of God which is lord and chief in nature, which
causeth or maketh the juggling, but it is made in the fierceness of the Salitter,
which lord Lucifer hath kindled with his elevation, and which is his eternal
kingdom.
67. But when the power or might of that spirit is allayed, then the kindled
fire can be no more useful to the juggler.
68. For the wrath-fire in nature is not, during this time of the world, the
devil's own house of his power; for the love standeth hidden in the centre of
the wrath-fire, and Lucifer, together with his angels, lieth imprisoned in the
outward wrath-fire, even until the Judgment of God: Then he will have the
wrath-fire separated from the love, for an eternal bath or lake, and he will
wash his juggler's head and face withal, doubtless.
69. This I set thee down here for a warning, that thou mayest know what
manner of ground sorcery or witchcraft hath, not in such a way as if I
would write any heathenish sorcery or witchcraft, neither have I learned
any; but the animated or soulish spirit beholdeth their juggling, which in
the body I do not understand.
70. But seeing it runneth counter, quite contrary to the love and meekness
of the birth or geniture of God, and is a contrary or opposite will in the love
of God, so that he is loath to hurt man, unless pressing necessity driveth
him to it, therefore will the spirit have the wrathbath or lake of nature set
apart to be an eternal parching or drying place for jugglers, perverters or
changers of God's ordinance or order: And therein they may practise and
shew forth their new deity.
Of the kindling of the Wrath-fire.
71. Now when king Lucifer, together with all his angels, kindled himself,
then the wrath-fire rose up instantly in the body, and the gracious amiable
and blessed light was extinguished in the animated or soulish spirit, and
became a fierce, furious, devilish spirit, all according to the kindling and
will of the qualifying or fountain spirits.
72. Now this animated or soulish spirit was bound or united with the
Deity, in nature, and could qualify, mix or operate in and with the same, as
if it were one and the same thing; and that now darted forth out of the
bodies of the devils into the nature of God, like a thief and a murderer that
desired to rob, murder and spoil all, and bring all under its power, and so
kindled all the seven spirits in nature. And then there was nothing else but
an astringent, bitter, fiery and cracking burning, tearing and raging.
73. Thou must not think that the devil hath thus powerfully and mightily
overcome the Deity. No; but he hath kindled the wrath of God, which,
indeed, had otherwise rested eternally in secret, and so he hath made the
Salitter of God to be a murderous den; for if fire be cast into a heap of straw,
and the straw kindled, it will burn. God hath not, on that account become a
devil.
74. Moreover, the wrath-fire of God doth not reach in nature into the
innermost kernel of the heart, which is the Son of God, much less into the
secret glory or holiness of the spirit, but into the birth or geniture of the six
qualifying or fountain spirits, in the place where the seventh is generated.
75. For in that place, or in this birth or geniture, is lord Lucifer become a
creature, and his dominion did reach no farther or deeper than so; but if he
had continued in the love, then his animated or soulish spirit had reached
even to the centre of the heart of God, for love presseth or penetrateth
through the whole Deity.
76. But when his love was extinguished, then the animated or soulish spirit
could no more reach into the heart of God, and so his attempt was in vain;
but he raved and raged in nature, that is, in the seventh qualifying or
fountain spirit of God.
77. But seeing the power of all the seven spirits stood in this one, therefore
also all the seven were kindled in the wrath, but yet only in the outward and
comprehensible qualification or constitution.
78. For the devil could not touch the heart, neither could he touch the
innermost birth or geniture of the qualifying or fountain spirits; for his glory
of the seven spirits was already mortified in the first flash of kindling, and
was presently held captive and imprisoned in the first exit of the animated
or soulish spirit.
79. In this hour king Lucifer prepared for himself the hell and eternal
perdition, which now standeth in the outermost qualifying or fountain spirit
of the nature of God, or in the outermost birth or geniture of this world.
80. But when nature kindled itself thus horribly, then the house of joy came
to be a house of trouble, affliction and misery. For the astringent quality
became kindled in its own house, which is a very hard, cold and dark
essence, like a cold, hard frosty winter, which only attracted the Salitter
together, and dried it up, so that it became rugged, cold and sharp like
stones, wherein the heat was captivated, imprisoned, and also attracted
together, and so formed or framed into a hard, cold, dark essence.
81. When this was done the light in nature was extinguished in the
outermost birth or geniture also, and all became very dark, perished and
spoiled; the water became very cold and thick, and stayed here and there in
the clefts. This is the original of the elementary water on earth.
82. For before the times of the world the water was very thin or rarified,
like air, and then the life was generated therein also, which water is now so
mortal, corrupted, perished and spoiled, and so rolleth and runneth to and
fro.
83. The gracious, amiable and blessed love which rose up in the flash of the
life, became a fierce and bitter venom or poison, a very murderous den, a
sting of death: The tone or tune became like the hard knocking or loud
rumbling of stones, and a house of lamentation.
84. Briefly, all was a mere dark and miserable being in the whole
circumference, extent or dominion, in the outermost birth or geniture of the
kingdom of Lucifer.
85. But thou must not think that nature was thus corrupted and kindled
even to the innermost ground, but only the outermost birth or geniture; but
the innermost, in which the seven qualifying or fountain spirits generate
themselves, retained its own right to itself, seeing the kindled devil could
not reach into it.
86. But now the inner birth or geniture hath the fan or castingshovel in its
hand, and will one day purge its floor, and give the chaff or husks to the
kingdom of Lucifer for eternal food.
87. For if the devil could have reached into the innermost birth or geniture,
then instantly the whole circumference, court or extent of his kingdom
would have been the kindled burning hell.
88. But now he must lie captivated and imprisoned in the outermost birth or
geniture, even till the Last Judgment Day, which is at hand, and very near
to be expected.
89. But Lucifer hath kindled his qualifying or fountain spirits even in the
innermost birth or geniture, and now his qualifying or fountain spirits
generate an animated or soulish devil's spirit, which is an eternal enemy of
God.
90. For when God was angry in his outermost birth or geniture in nature,
then it was not his purposed determinate will to be kindled, neither hath he
effected that kindling; but he hath drawn the Salitter together, and thereby
hath prepared an eternal lodging for the devil.
91. For the devil cannot be expelled quite out, away, beyond God, into
another kingdom of angels; but a place must be reserved to him for a
habitation.
92. Neither would God presently give him the kindled Salitter for an eternal
habitation, for the internal birth or geniture of the spirits stood yet hidden
therein.
93. For God intended to do somewhat else with it, and so king Lucifer
would be kept a prisoner till another angelical host or army, out of the same
Salitter, should come in his stead, which are men.
94. Now come on, ye advocates [or justifiers] of Lucifer, maintain the cause
of your king now, and shew whether he hath done right in kindling of the
wrath-fire in nature; if not, then he must bum therein eternally, and your lies
against the truth must burn with him.
95. These are the seven kinds, species, forms or manners of sin's beginning,
and eternal enmity against God. Now followeth briefly concerning the four new
little sons of Lucifer, which he hath generated in himself in his corporeal regimen,
for which he was expelled from his place, and is become the most horrible devil.
Of the First Son, Pride.
Now it may be asked, What moved Lucifer to this, that he would needs be
above God?
Answer.
96. Here thou must know, that without, distinct from himself, he had no
impulse at all to his pride, but his beauty and brightness deceived him.
When he saw that he was the fairest and most beautiful prince in heaven,
then he despised the friendly qualifying, mixing, operating and generating
of the Deity, and thought with himself that he would rule with his princely
power in the whole Deity; all must stoop and bow to him.
97. But when he found that he could not effect it, then he kindled himself,
intending to do it some other way; and so then the Son of Light became a
Son of Darkness; for he himself consumed the power of his sweet water, and
made it to be a sour stink.
Of the Second Son, Covetousness. [Avarice]
98. The second will was covetousness, which grew out of pride, for Lucifer
thought with himself that he would reign over all kingdoms, as a sole god;
all should bow to him, he would form and frame all with his own power;
and besides, also his beauty so deceived him that he thought he would have
all in his sole possession.
99. This modern world would do well to speculate on this pride and
covetousness, and to consider how it is an enmity against God; and that
thereby they go headlong to the devil, and there must have their jaws and
throats open eternally to rob and devour, and yet find nothing but hellish
abomination.
Of the Third Son, Envy. [Spite]
100. This son is the very gout [Podagra] of this world; for it taketh its
original in the flash of pride and covetousness, and standeth on the root of
life as pricking and bitter gall.
101. This spirit also came at first from pride, for pride thought and said to
itself, Surely thou art beautiful, and mighty potent; and covetousness
thought and said to itself, All must be thine; and envy thought and said to
itself, All which is not obedient unto thee thou must kill with thy stinging;
and thus it stung at the other gates of angels. But all was in vain, for its
power and might reached no farther than the extent of the place out of which
it was created.
Of the Fourth Son, Wrath. [anger]
102. This son is the very burning hellish fire, and taketh its original also
from pride. For when Lucifer with his antagonistic envy could not fill his
pride and covetousness, then he kindled the wrath-fire in himself, and
roared therewith into God's nature, as a fierce lion, and from whence then
arose the wrath of God and all evil.
103. Of which much were to be written, but [in the present book] you will
find it more apprehensibly at the place concerning the creation: For there
are to be found living testimonies enough, so that none need doubt whether
the things be so or no.
104. Thus king Lucifer is the beginning of sin and the sting of death, and the
kindling of God's wrath, and the beginning of all evil, a corruption,
perdition and destruction of this world; and whatever evil is done, there he
is the first author and causer thereof.
105. Also he is a murderer and father of lies, and a founder of hell, a spoiler
and corrupter, and destroyer of all that is good, and an eternal enemy of
God, and of all good angels and men; against whom I, and all men that
think to be saved, must daily and hourly struggle and fight, as against the
worst and arch enemy.
The final Condemnation.
106. But seeing God hath accursed him as an eternal enemy, and condemned
him unto eternal imprisonment, where God now seeth his hourglass more
and more plainly before his eyes; and seeing his hellish kingdom is revealed
to me by the spirit of God; so I, together with and among all holy souls of
men, curse him also, and renounce and defy him as an eternal enemy, who
hath often spoiled and torn up my vineyard.
107. Moreover, I defy also all his lawyers and helpers, and will, with the
divine grace, from henceforth fully reveal his kingdom, and
demonstratively prove, that God is a God of love and meekness [Psalm v. 4.],
who willeth not the evil, and who hath no pleasure in the perdition of any, [ Ezek.
xviii. 23] but willeth that all men should be helped or saved. [1 Tim. ii. 4.] Then
I will shew and prove also that all evil cometh from the devil, and taketh its
original from him.
Of the final Fight and Expulsion of King Lucifer, together with all his Angels.
108. Now when this horrible Lucifer, as a tyrant and raging spoiler of all
that is good, shewed himself thus terribly, as if he would kindle and
destroy all, and bring all under his jurisdiction, then all the heavenly hosts
and armies were against him, and he also against them all; there now the
fight began, for all stood most terribly, one party against another.
109. And the great prince Michael [Rev. xii.] with his legions fought against
him; and the devil with his legions had not the victory, but was driven from
his place, as one vanquished. Now it may be asked, What manner of fight
was this? How could they fight one with another without weapons?
Answer.
110. The spirit alone understandeth this hidden secret, which spirit must
fight daily and hourly with the devil, the outward flesh cannot comprehend
it; also the astral spirits in man cannot understand it, neither is it
comprehended by man at all, unless the animated or soulish spirit unite,
qualify and operate with the innermost birth or geniture in nature, in the
centre, where the light of God is set opposite against the devil's kingdom,
that is, in the third birth or geniture, in the nature of this world.
111. When it uniteth, qualifieth or operateth with God in this seat, then the
animated or soulish spirit carrieth it into the astral; for the astral must in
this place fight hourly with the devil.
112. For the devil hath power in the outermost birth or geniture of man, for
his seat is there. [This seat is] the murderous den of perdition, and the
house of misery and woe, wherein the devil whetteth the sting of death, and
through his animated or soulish spirit he reacheth in into the heart of man,
in man's outermost birth or geniture.
113. But when the astral spirits are enlightened from the animated or soulish
spirit, which in the light uniteth with God, then they grow fervent, and very
longing and desirous of the light. On the other hand, the animated or
soulish spirit of the devil, which ruleth in the outermost birth or geniture of
man, is very terrible and angry, and of a very contrary or opposite will.
114. And then there riseth up the striving or fighting fire in man, just as it
rose up in heaven with Michael and Lucifer, and so the poor soul comes to
be miserably crushed, stretched, tormented and put upon the rack.
115. But if it getteth the victory, then it bringeth with its piercing
penetration its light and knowledge into the outermost birth or geniture of
man; for it presseth back with force through the seven spirits of nature,
which here I call the astral spirits, and governeth in the council [or counsel]
of reason.
116. Then man first knoweth what the devil is, how much an enemy he is to
him, and how great his power is; also how he must fight with him very
secretly every day, hour and moment.
117. Which thing reason, or the outward birth or geniture of man, without
the experience of this fight or battle, cannot comprehend. For the third or
outermost birth or geniture in man, which is the carnal or fleshly birth, and
which man through the first fall in his lust hath raised and prepared for
himself, is the devil's castle or fort of prey or robbery and dwellinghouse,
wherein the devil, as in a bulwark, fighteth with the soul, and giveth it
many a hard knock on the head.
118. Now this birth of the flesh is not the mansionhouse of the soul, but in
its strife the soul goeth in with its light into the divine power, and fighteth
against the murder of the devil. "fighteth against the murder of the
devil"="fighteth against the murder that is being committed by the devil."
119. On the other hand, the devil with his poison shooteth and darteth at the
seven qualifying or fountain spirits which generate the soul, intending to
destroy and to kindle them, that thereby he may get the whole body for his
own propriety.
120. Now if the soul would willingly bring its light and knowledge into the
human mind, then it must fight and strive hard and stoutly, and yet hath a
very narrow passage to enter in at; it will often be knocked down by the
devil, but it must stand to it here, like a champion in the battle. And if it now
gets the victory, then it hath conquered the devil; but if the devil prevails
and gets the better, then the soul is captivated.
121. But seeing the fleshly birth or geniture is not the soul's own proper
house, and that it cannot possess it as an inheritance, as the devil doth,
therefore the fight and the battle lasteth as long as the house of flesh
lasteth.
122. But if the house of flesh be once destroyed, and that the soul is not yet
conquered or vanquished in its house, but is free and unimprisoned, then
the fight is ended, and the devil must be gone from this spirit eternally.
123. Therefore this is a very difficult article to be understood; nay, it cannot
be understood at all, except by experience in this fight. Though I should
write many books thereof, yet thou wouldst understand nothing of it, unless
thy spirit stand in such a birth or geniture, and that the knowledge be
generated in thyself; otherwise thou canst neither comprehend nor believe it.
124. But if thou comprehendest this, then also thou understandest the strife
or the fight which the angels held with the devils. For the angels have not flesh
nor bones, no more have the devils.
125. For their bodily or corporeal birth standeth only in the seven qualifying
or fountain spirits, but the animated or soulish birth in the angels uniteth,
mixeth or operateth with God; but it is not so in the devils.
126. Therefore thou must here know, that the angels with their animated or
soulish birth, in which they qualify and unite with God, have striven and
fought in God's power and spirit against the kindled devils, and turned
them out from the light of God, and driven them together into a hole, that
is, into a narrow court, quarter or compass, like a prison, which is the place
or space in, upon and above the earth, up to the moon, which is a goddess
of the earthly birth or geniture.
127. So far reacheth their extent now, till the last day, and then they will get
a house in that place where the earth now is and standeth, and this will be
called the burning hell. [" That is, in the outermost birth in the darkness, wherein
they reach not the second Principle and source or fountain of the light."]
128. Lord Lucifer, wait for it, and in the meanwhile take this for an assured
prophecy concerning it; for thou wilt get the kindled Salitter in the
outermost birth or geniture, (which thou thyself hast so prepared and
fitted), to be thy eternal house to dwell in.
129. But not in such a form as [that in which] it now standeth, but all will
be separated in the kindled wrath-fire; and the dark, hot, cold, rugged, hard,
bitter, stinking refuse, will be left thee for an eternal inn and lodging.
130. Thou wilt be such an eternal, almighty god therein, as a prisoner in a
deep prison or dungeon, where thou wilt neither attain nor see the eternal
light of God. But the kindled bitter wrath of God will be thy boundaries,
out of which thou canst never get.

THE SEVENTEENTH CHAPTER
Of the lamentable and miserable State and Condition of the corrupt perished
Nature, and Original of the four Elements, instead of the holy Government of
God.
1. ALTHOUGH God be an eternal, almighty regent or governor, whom
none can resist, yet nature in its kindling hath now gotten a very monstrous
strange government, such as was not before the times of the wrath.
2. For the six qualifying or fountain spirits did generate the seventh
naturespirit before the times of the wrath, in the place of this world, very
meekly and pleasantly, as is now done in heaven, and not so much as the
least spark of wrath or anger rose up therein.
3. Moreover, all was very bright and light therein, neither was there need
of any other light; but the fountain or wellspring of the Heart of God
enlightened all, and was a light in all, which did shine everywhere all over
incessantly without any obstacle. For nature was very rarified and thin or
transparent, and all stood merely in power, and was in a very pleasant
lovely temper.
4. But as soon as in nature the fight began with the proud devil, then in the
seventh naturespirit, in the court, region or extent of Lucifer, which is the
place of this world, all gat another form and operation.
5. For nature gat a twofold source, and the outermost birth or geniture in
nature was kindled in the wrath-fire, which fire now is called the wrath of
God, or the burning hell. Note.
6. Here is required most inward sense or perception to understand this; for
the place where the light is generated in the heart alone comprehendeth it,
the outward man doth not comprehend it at all.
7. But behold! when Lucifer with his host or army stirred or awakened the
wrath-fire in the nature of God, so that God was moved to anger in nature
in the place of Lucifer, then the outermost birth or geniture in nature gat
another quality, which was very fierce, astringent, cold, hot, bitter and sour.
8. The moving or boiling spirit, which before qualified or operated very
meekly in nature, became, in its outermost birth or geniture, very exhalted
and terrible, which now, in the outermost birth, is called the wind, or the
element of air, in regard of its elevation or expansion.
9. For when the seven spirits kindled themselves in their outermost birth or
geniture, then they generated such a violent moving spirit; and so the sweet
water, which before the times of the wrath was very rarified and thin and
incomprehensible, grew very thick and elevated and swelled, and the
astringent quality grew very sharp and coldfiery or fiercecold, for it got a
strong attracting together, like salt.
10. For the saltwater or salt [or saltpetre], which still to this day is found in
the earth, hath its original and descent from the first kindling of the
astringent quality; and so the stones also have their beginning and descent
from thence, as also the earth.
11. For the astringent quality now attracted the Salitter very strongly
together, and dried it, whence the bitter earth is proceeded; but the stones
are from the Salitter which at that time stood in the power of the tone or
tune.
12. For as nature, with the working, wrestling and rising up of its birth or
geniture, stood in the time of the kindling, just such a matter attracted itself
together. Now it may be asked, How then is a comprehensible or palpable
son come to be out of an incomprehensible mother?
Answer.
13. Thou hast a similitude of this, in that the earth and stones are proceeded
out of the incomprehensibility.
14. For behold, the deep between heaven and earth is also
incomprehensible, and yet the elementary qualities sometimes generate
living comprehensible flesh therein, as grasshoppers, flies, and worms or
creeping things.
15. Which is caused by the strong attracting together of the qualities, in
which attracted Salitter the life is suddenly generated. For when the heat
kindleth the astringent quality, then the life riseth up, for the bitter quality
stirreth itself, which is the original of life.
16. So in like manner the earth and stones have their descent; for when the
Salitter kindled itself in nature, then all became very rugged, thick and
dark, like a thick dark mist or cloud, which the astringent quality dried up
hard with its coldness.
17. But seeing the light in the outermost birth was extinguished, the heat
also was captivated in the comprehensibility or palpability, and could no
more generate its life. From thence death came into nature, so that nature or
the corrupt earth could no more help it, and thereupon another creation of
light must needs follow, or else the earth would have been an eternal
indissolvable death; but now the earth generateth or bringeth forth fruit in
the power and kindling of the created light. Now one might ask, What is the
condition then of this twofold birth or geniture? Is God then extinguished in
the kindling of the wrath-fire, in the place of this world, so that nothing
else is there but a mere wrath-fire? Or is the one only God become a twofold
God?
Answer.
18. Thou canst not better comprehend, apprehend or understand this, than
in and by thy own body, which, through the first fall of Adam with all its [the
body's] birth or geniture, fitness, faculties and will, is become just such a
house as the place of this world is come to be.
19. First, thou hast the bestial flesh, which is come to be so through the
lustful longing bite of the apple, for it is the house of corruption. For when
Adam was made out of the corrupted Salitter of the earth, that is, out of the
seed, or mass, or lump which the Creator extracted out of the corrupted
earth, he was not then at first such flesh, else his body had been created
mortal, but he had an angelical powerbody, in which he should have subsisted
eternally, and should have eaten angelical fruit, which did grow for him in
Paradise before his fall, before the LORD cursed the earth.
20. But seeing the seed, or mass, or lump, out of which Adam was made,
was somewhat infected with the corrupt disease or malady of the devil,
Adam therefore longed after his mother, that is, to eat of the fruit of the
corrupted earth, which then in its outward comprehensibility was become
so evil, and in the wrath-fire was become so hard, palpable and
comprehensible.
21. But seeing Adam's spirit longed after that fruit which was of the quality
of the corrupted earth, therefore also nature formed or framed such a tree
for him as was like the corrupted earth.
22. For Adam was the heart in nature, and therefore his animated or soulish
spirit did help to image, fashion or form this tree, of which he would fain
eat.
23. But when the devil saw that the lust was in Adam, then he stung
confidently at the Salitter in Adam, and infected yet more and more the
Salitter out of which Adam was made.
24. Then it was time that the Creator should frame a wife for him, who
afterwards set the sin on work, and did eat of the false, evil or corrupt fruit.
Else if Adam had eaten of the tree before the woman had been made out of
him, then it would have been far worse than it is.
25. But seeing this requireth a high and deep description, as also requireth
much room, therefore seek for it concerning the fall of Adam, where you
will find it largely described. So now I return to the forementioned Similitude.
26. Now when Adam did eat of the fruit, which was good and evil, then he
suddenly gat such a body also. The fruit was corrupt or perished, and
palpable, as to this day all fruits now on earth are; and so such a fleshly
and palpable or comprehensible body Adam and Eve gat instantly.
27. But now the flesh is not the whole man; for this flesh cannot
comprehend or apprehend the Deity, else the flesh were not mortal and
corruptible, or fading and transitory; for Christ saith, [John vi. 63]: It is the
spirit that quickeneth, the flesh profiteth nothing. [the spirit is the life]
28. For this flesh cannot inherit the kingdom of heaven, but is only a seed
which is sown into the earth, out of which will grow an impalpable or
incomprehensible body, such as the first was before the fall. But the spirit is
eternal life, which uniteth, qualifieth or mixeth with God, and
comprehendeth the internal Deity in nature.
29. Now as man in his outward being is corrupted, and as to his fleshly birth
or geniture is in the wrath of God, and is moreover also an enemy of God,
and yet is but one man, and not two; and on the other hand, in his spiritual
birth or geniture he is a child and heir of God, who ruleth and liveth with
God, and qualifieth, mixeth or uniteth with the innermost birth or geniture
of God; thus also is the place of this world come to be.
30. The outward comprehensibility or palpability in the whole nature of
this world, and of all things which are therein, standeth all in the wrath-fire
of God, for it is become thus through the kindling of nature; and lord
Lucifer with his angels hath his dwelling now in the same outward birth or
geniture which standeth in the wrath-fire.
31. But now the Deity is not so separated from the outward birth or geniture,
as if they were two things in this world; if so, man could have no hope, and
then this world did not stand in the power and love of God.
32. But the Deity is in the outward birth, hidden, and hath the fan or
casting shovel in its hand, and will one day cast the chaff and the kindled
Salitter upon a heap, and will draw away from it its inward birth or
geniture, and give them to lord Lucifer and his crew of followers for an
eternal house.
33. In the meanwhile lord Lucifer must lie captive and imprisoned in the
outermost birth in the nature of this world, in the kindled wrath-fire; and
therein he hath great power, and can reach into the heart of all creatures
with his animated or soulish spirit in the outermost birth or geniture,
which standeth in the wrath-fire.
34. Therefore the soul of man must fight and strive continually with the
devil, for he still presents before it the crabapples of Paradise [" That is, the
fierce source of malignity, wherewith the soul is infected."] and invites it also
to bite thereof, that he thereby may also bring it into his prison.
35. If that will not succeed to his purpose, then he strikes many a hard blow
at the head, and that man must continually lie under the cross, affliction and
misery in this world.
36. For he hideth the noble grain of mustardseed, so that man doth not know
himself. And then the world supposeth that the man is thus plagued and
smitten of God, whereby the devil's kingdom remaineth always hidden and
undiscovered.
37. But stay a little; thou hast given me also many a blow, I have
experimental knowledge of thee, and here I will open thy door to thee a
little, that another also may see what thou art.

THE EIGHTEENTH CHAPTER
Of the Creation of Heaven and Earth; and of the first Day.
1. MOSES writeth in his first book [Genesis] as if he had been present, and
had beheld all with his eyes; but without doubt he received it in writing
from his forefathers: It may be he, in the spirit, might well have discerned
somewhat more herein than his forefathers did.
2. But because at that time, when God created heaven and earth, there was
yet no man who saw it, therefore it may be concluded that Adam before his
fall, while he was yet in the deep knowledge of God, knew it in the spirit.
3. But yet when he fell, and was set into the outward birth or geniture, he
knew it no more, but kept it in remembrance, only as a dark and veiled
story; and this he left to his posterity.
4. For it is manifest, that the first world before the deluge or flood knew as
little of the qualities and birth or geniture of God as this last world wherein
we now live knoweth: For the external fleshly birth or geniture could never
apprehend or understand the Deity, otherwise somewhat more would have
been written of it.
5. But seeing through the divine grace in this high article this great mystery
hath been somewhat revealed to me, in my spirit, according to the inward
man, (which qualifieth, mixeth and uniteth with the Deity), therefore I
cannot forbear to describe it according to my gifts. And I would have the
Reader faithfully admonished not to be offended at the simplicity of the
author.
6. For I do it not out of a desire of boasting and vainglory, but in a humble
information to the Reader, (that thereby the works of God might be
somewhat better known, and the devil's kingdom revealed and laid open,
seeing this present modern world moveth and liveth in all malice,
wickedness and devilish vicious blasphemies) and that the world might
once see in what kind of power, impulse or driving it liveth, and in what
kind of inn it taketh up its lodging.
7. I do it to try whether I may, with the entrusted talent, happily get gain of
usury, and not return it to my God and Creator again singly and empty,
without improvement, like the lazy servant who had stood idle in the
vineyard of the Lord, and would require his wages without having
laboured at all.
8. But if the devil should raise mockers and despisers, who would say it
doth not become me to climb so high into the Deity, and to dive so deeply
thereinto:
9. To all of them I give this for an answer. That I am not climbed up into the
Deity, neither is it possible for such a mean man as I am to do it; but the
Deity is climbed up into me, and from its love are these things revealed to
me, which otherwise I, in my halfdead fleshly birth or geniture, must needs
have let alone altogether.
10. But seeing I have such an impulse upon me, I let him act and move in
me, he who knoweth and understandeth what it is, and whose pleasure it
is that I should do it; I, poor man of earth, dust and ashes, could not do it.
But the spirit inviteth and citeth all such mockers and despisers [to come]
before the innermost birth or geniture of God in this world, [and] to desist
from their wickedness and malice: If not, then they shall be spewed out as
hellish chaff into the outermost birth or geniture in the wrath of God.
Now observe:
11. When God was now moved to anger in the third birth or geniture, in the
court, quarters or region of Lucifer, which was all the space and room or
extent of this world, then the light was extinguished in the third birth or
geniture, and all became a darkness, and the Salitter in the third birth or
geniture was rough, wild, hard, bitter, sour, and in some parts stinking,
stagnant and morasslike, all according to the birth or geniture of the
qualifying or fountain spirits then at that time working.
12. For in that place wherein the astringent quality was predominant, there
the Salitter was attracted together and dried, so that hard dry stones came to
be; but in those places where the astringent spirit and the bitter were
equally alike predominant, there sharp small gravel and sand came to be,
for the raging bitter spirit brake the Salitter all to pieces.
13. But in those places where the tone, together with the astringent spirit,
was predominant in the water, there copper, iron, and such like rocky ores
of minerals came to be: but where the water was predominant, together
with all the spirits jointly and equally, there the wild earth came to be, and
the water was here and there like a cloud or vapour held captive in the
clefts and veins or spaces of the rocks; for the astringent spirit, as the father
of corrupted nature, held it captive with its sharp attracting together.
14. But the bitter spirit is the chief cause of the black earth, for through its
fierce bitterness the Salitter became killed in its outermost birth or geniture,
from whence existed the wild or barren earth.
15. But the heat in the astringent spirit chiefly helped to make the hardness;
but where that [hardness] came to be, there it [the heat] generated the
noblest and most precious Salitter in the earth, as gold, silver, and precious
stones.
16. For when the shining light, by reason of the hard, dry and rough matter,
became extinguished, then it was together dried up and incorporated in the
heat, which is the father of the light. Yet you must understand it thus:
17. Where the hot spirit in the sweet water was predominant in love, there
the astringent spirit attracted the matter together, and so thereby the
noblest ores of minerals and precious stones were generated.
18. But concerning precious stones, as carbuncles, rubies, diamonds,
smaragdines or emeralds, onyxes and the like, which are of the best sort,
they have their original where the flash of the light rose up in the love. For
that flash becometh generated in the meekness, and is the heart in the
centre of the qualifying or fountain spirits; therefore those stones are also
meek, full of virtue, delightful, pleasant and lovely. Now it might be asked,
Why in this world is man so in love with gold, silver and precious stones,
above all other things, and useth them for a defence or protection, and for
the maintenance of his body? [Eccles. vii. 12]
Answer.
19. Herein lieth the pith or kernel; for gold, silver, and precious stones, and
all bright ores of minerals, have their original from the light, which shone
before the times of wrath in the outermost birth or geniture of nature, that
is, in the seventh naturespirit: So now, seeing every man is as the whole
house of this world, therefore all his qualifying or fountain spirits love the
kernel, or the best thing that is in the corrupted nature, and that they use for
the defence, protection and maintenance [livelihood] of themselves.
20. But the innermost kernel, which is the Deity, that they can nowhere
comprehend, for the wrath of the fire lieth before it, as a strong wall, and
this wall must be broken down with a very strong storm or assault, if the astral
spirits will see into it. But the door standeth open to the animated or soulish
spirit, for it [the animated or soulish spirit] is withheld by nothing, but is as
God himself is, in his innermost birth or geniture. Now then it might be asked,
How then shall I understand myself in or according to the threefold birth
or geniture in nature?
The depth!
21. Behold, the first, innermost and deepest birth or geniture standeth in the
centre, and is the heart of the Deity, which is generated by the qualifying or
fountain spirits of God; and this birth or geniture is the light, which yet,
though it be generated out of the qualifying or fountain spirits, no
qualifying or fountain spirit of itself alone can comprehend, but every
qualifying or fountain spirit comprehendeth only its own instanding,
innate place or seat in the light; but all the seven spirits jointly together
comprehend the whole light, for they are the father of the light.
22. Thus also the qualifying or fountain spirits of man do not wholly
comprehend the innermost birth or geniture of the Deity, which standeth in
the light; but every qualifying or fountain spirit reacheth, with its animated
or soulish birth or geniture, into the heart of God, and uniteth, qualifieth or
mixeth therewith in that place.
23. And that is the hidden birth or geniture in nature, which no man by his
own reason, wit or capacity can comprehend; but the soul of that man alone
who standeth in the light of God comprehends it, and no other.
The Second Birth or Geniture in Nature, are the seven Spirits of Nature.
24. This birth or geniture is more intelligible and comprehensible, but yet
also only to the children of this Mystery. The ploughman doth not
understand it; though he seeth, smelleth, tasteth, heareth and feeleth it, yet
he but looks on it, and knoweth not how the being thereof is. [" By this is
meant or understood the corrupt reason in its own wit, ingenuity or capacity,
without the spirit of God. The doctor, as well as the ploughman, is here meant,
the one is as blind as the other concerning the Deity; and sometimes the peasant
or ploughman exceeds the doctor in knowledge, if the peasant cleaves close to
God."]
25. Now these are the spirits wherein all things stand, both in heaven and
in this world, and from these the third and outermost spirit is generated,
wherein corruptibility standeth.
26. But this [third] spirit, or this birth hath seven kinds or species, viz. the
astringent, the sweet, the bitter, the hot: these four generate the
comprehensibility in the third birth or geniture.
27. The fifth spirit is the love, which existeth from the light of the life,
which generateth sensibility and reason.
28. The sixth spirit is the tone, which generateth the sound and joy, and is
the spring or source rising up through all the spirits.
29. In these six spirits now standeth the spirit of life, and the will or reason
and thoughts of all the creatures; and all arts, inventions, formings and
imagings of all that which standeth in the spirit in the incomprehensibility.
30. The seventh spirit is nature, in which standeth the corporeal being of all
six spirits, for the six spirits generate the seventh. In this spirit standeth the
corporeal being of angels, devils, and men, and it is the mother of all the six
spirits, in which they generate themselves, and in which they also generate
the light, which is the heart of God.
Of the Third Birth or Geniture.
31. Now the third birth or geniture is the comprehensibility or palpability
of nature, which (before the time of God's wrath) was rarified and
transparent, lovely, pleasant and bright, so that the qualifying or fountain
spirits could see through and through all.
32. There was neither stone nor earth therein, neither had it [the third birth
or geniture] need of any such created or contracted light as now; but the
light generated itself everywhere in the centre, and all stood in the light.
33. But when king Lucifer was created, then he excited or awakened the
wrath of God in this third birth or geniture; for the bodies of the angels
came to be creatures in this third birth.
34. Now then, seeing the devils kindled their own bodies, intending
thereby to domineer over the whole Deity, therefore the creator also, in his
wrath, kindled this third spirit, or this third birth or geniture in nature, and
imprisoned the devil therein, and made an eternal lodging therein for him,
that he might not be higher than the whole God. [" Understand, in the outward
sources or qualities; for the outermost of all, is also the innermost of all."]
35. But seeing the devils kindled themselves out of pride, wantonness and
wickedness; therefore they were quite thrust out from the birth or geniture
of the light; and they can neither lay hold of nor comprehend it eternally.
36. For the light of their heart, which qualified, mixed or united with the
heart of God, they themselves have extinguished, and instead thereof have
generated a fierce, hot, astringent, bitter, hard and stinking devilish spirit.
37. But now thou must not think that thereupon the whole nature or place
of this world is become a mere bitter wrath of God. No; here lieth the point:
the wrath doth not comprehend the innermost birth or geniture in nature,
for the love of God is yet hidden in the centre, in the whole place of this
world; and so the house which lord Lucifer is to be in is not fully separated,
but there is still in all things of this world both love and wrath one in the
other, and they always wrestle and strive one with the other.
38. But the devils cannot lay hold on the wrestling of the light, but only on
the wrestling of the wrath, wherein they are executioners or hangmen, to
execute the justice or law, which was pronounced in God's wrath against
all wicked men.
39. Neither ought any man to say that he is generated in the wrath-fire of
the total corruption or perdition, out of God's predestinate purpose. No; the
corrupted earth doth not stand in the total wrath-fire of God, but only in its
outward comprehensibility or palpability, wherein it is so hard, dry and
bitter.
40. Whereby every one may perceive that this poison and fierceness doth
not belong to the love of God, in which there is nothing but meekness.
41. Yet I do not say this, as if every man were holy as he cometh from his
mother's womb, but as the tree is, so is its fruit. Yet if a mother beareth or
bringeth forth a child of the devil, the fault is not God's, but the parents'
wickedness.
42. Yet if a wild twig be planted in a sweet soil, and be engrafted with some
other of a better and sweeter kind, then there groweth a mild tree, though
the twig were wild. For here all is possible; the evil is as soon changed into
good, as the good into evil.
43. For every man is free, and is as a god to himself; in this life man may
change and alter himself either into wrath or into light. Such clothes or
garments as a man puts on, transfigure him. And what manner of body
soever man soweth into the earth, such a body also groweth up from it,
though in another form, clarity and brightness, yet all according to the
quality of the seed.
44. For if the earth were quite forsaken of God, then it could never bring
forth any good fruit, but mere bad and evil fruit. But seeing the earth
standeth yet in God's love, therefore his wrath will not burn therein
eternally, but the love which hath overcome will spew out the wrath-fire.
45. Then will the burning hell begin, when the love and the wrath shall be
separated. In this world the love and the wrath are the one in the other in all
creatures, and that which overcometh in the wrestling inheriteth the house
by right, whether it be the kingdom of hell, or the kingdom of heaven.
46. I do not speak so, as if the beasts in their birth or geniture were to
inherit the kingdom of heaven: No; for they are like the corrupted earth,
evil and good; but if they be sown again into their mother the earth, then
they are earth.
47. But the Salitter in a good beast will not therefore be left to the devil for a
propriety, but will in the separated part, in the nature of God, eternally
blossom [" That is, their figure will stand as a shadow upon the holy ground,
in the wonders, viz., in the eternal Magia:"] and bring forth other heavenly
figures. But the Salitter of the beast of God's wrath will, in the wrath of
God, bear eternal hellish fruits.
48. For if the earth be once kindled, then in the wrath burneth the fire, and
in the love the light; and then all will be separated, for the one cannot
comprehend the other any more.
49. But in this present time everything hath a twofold source and quality;
whatsoever thou buildest and sowest here in the spirit, be it with words,
works or thoughts, that will be thy eternal house.
50. Thus thou seest and understandest out of what the earth and stones are
come to be. But if that kindled Salitter should have continued to be thus in
the whole deep of this world, then the whole place thereof would have
been a dark valley; for the light was imprisoned, together with and in the
third birth or geniture.
51. Not that the light of the heart of God in its innermost birth is imprisoned:
No; but the lustre and the shining thereof, in the third birth or geniture, was
incorporated with, and in, the outermost comprehensibility; and therefore it
is that men are in love with all those things which stand in that Salitter.
52. But seeing the whole deep, in the third birth or geniture, was very dark
in regard of the corrupted Salitter of the earth and stones, thereore the Deity
could not endure it so to be, but created and compacted together the earth
and stones, as in one lump, or as on a heap. Concerning which, Moses writeth
thus: Am Anfang schuff Gott Himmel unb Erden. In the beginning created
GOD heaven and earth.
53. These words must be considered exactly, what they are. For the word
(Am) conceiveth itself in the heart, and goeth forth to the lips, but there is
captivated and goeth back again sounding, till it cometh to the place from
whence it went forth.
54. This signifieth now, that the sound [voice of God] went forth from the
heart of God, and encompassed the whole place or extent of this world; but
when it [the place] was found to be evil, then the sound returned again into
its own place.
55. The word or syllable (An) thrusteth itself out from the heart, and
presseth forth at the mouth, and hath an after-pressure [or murmuring
sound]; but when it is spoken forth, then it closeth itself up in the nidst or
centre of its seat with the upper gums [palate], and is half without and half
within.
56. This signifieth that the heart of God had a loathing against the
corruption, and so thrust away the corrupted being from himself, but laid
hold on it again in the midst or centre at the heart.
57. As the tongue breaketh off or divideth the word or syllable, and keeps it
half without and half within, so the heart of God would not wholly reject the
kindled Salitter, but the malignity, malice and impulse of the devil; and the
other part should be reedified or built again after this time.
58. The word or syllable (fang) goeth swiftly from the heart out at the
mouth, and is stayed also by the hinder part of the tongue and the gums:
and when it is let loose, it maketh another swift pressure from the heart,
out at the mouth.
59. This signifieth the sudden rejection at the riddance and thrusting out of
the devils, together with the corrupted Salitter; for the strong and swift
spirit thrusteth the breath strongly away from it, and retaineth the true tone
of the word or expression with it at the hindermost gum, and that is the
true spirit of the word or syllable.
60. This signifieth that the corrupted fierceness is thrust out eternally from
the light of God, but the inward spirit, which is loaded therewith against its
will, shall be set again in its first house.
61. The last afterpressure (ang) signifieth that the innermost spirits in the
corruption are not altogether pure, and therefore they need a sweeping
away, purging or consuming of the wrath in the fire, which will be done at
the end of this time.
62. The word (Schuff) conceiveth itself above and under the tongue, and
shutteth the teeth in the upper and lower gums, and so presseth itself close
together, and being held together, and spoken forth again, then it openeth
the mouth again swiftly, like a flash.
63. This signifieth the astringent spirit's strong driving together of the
corrupted Salitter, as a lump on a heap.
64. For the teeth retain the word, letting the spirit go forth leisurely between
the teeth. This signifieth that the astringent quality holdeth the earth and
stones firmly and fast together; and yet, for all that, letteth the spirits of the
earth spring up, grow and bear blossoms out of the astringent spirit; which
signifieth the regeneration or restitution of the spirits of the earth.
65. But that the mouth is swiftly opened again after the word is ended, it
signifieth, concerning the deep above the earth, that God the Lord will
nevertheless dwell there, and reserve his regimen for himself, and hold the
devil as a prisoner in the wrath-fire.
66. The word (Gott) conceiveth itself in the midst or centre, upon the
tongue, and is thrust thither out of the heart, and leaveth the mouth open,
and stayeth sitting on its royal seat, and soundeth without and within; but
when it is spoken forth, then it maketh another pressure between the upper
teeth and the tongue.
67. This signifieth that when God created heaven and earth, and all the
creatures, he nevertheless remained in his divine, eternal, almighty seat, and
never went away from it at all, and that HE alone is ALL. The last pressure
signifieth the sharpness of his spirit, whereby in a moment he effecteth all in
his whole body.
68. The word (Himmel) conceiveth itself in the heart, and is thrust forth to
the lips, there it is shut up, and the syllable (mel) setteth the lips open again,
and is held on the middle of the tongue, and so the spirit goeth forth on
both sides of the tongue out of the mouth.
69. This signifieth that the innermost birth is become shut up from the
outermost by the horrible sins, and is incomprehensible to the outward
corrupted birth or geniture.
70. But seeing it is a word with a twofold syllable, and that the second
syllable (mel) openeth the mouth again, it signifieth that the gates of the
Deity have been opened again.
71. But that by the word or syllable (mel) it is conceived again upon the
tongue, and held fast with the upper gums, and that in the meanwhile the
spirit goeth out on both sides of the tongue.
72. This signifieth that God would again give to this corrupted kingdom or
place in God, a King or great Prince, who would open again the innermost
birth or geniture of the clear and bright Deity, and thereby the Holy Ghost
would go forth on both sides, that is, out of the innermost depth of the
Father and of the Son, and would go forth again into this world, and would
new regenerate this world again through the New King.
73. The word (und) conceiveth itself in the heart, and is stayed and
compacted, or incorporated by the tongue on the upper gums; but when it is
let loose, it maketh another pressure from the heart, out at the mouth.
74. Now this signifieth the difference or distinction between the holy birth
or geniture and the earthly. This syllable cometh indeed from the heart, but
is stayed by the tongue on the upper gums, so that one cannot yet perceive
what kind of word it is; and this signifieth that the earthly and corrupt
birth or geniture cannot lay hold on, or apprehend the innermost birth or
geniture, but is foolish and silly [a foolish or silly virgin].
75. The last pressure from the heart signifieth that it [the earthly birth] will
indeed qualify, mix or unite with the innermost birth or geniture in its
sensibility, perception or thoughts, but cannot apprehend it in its reason;
therefore this syllable or word alone by itself is dumb, and hath no
signification or understanding in itself alone, but is used only for
distinction's sake, with some other word.
76. The word (Erden) is thrust forth from the heart, and is conceived on the
hinder part upon the tongue, at the hinder gums, and trembleth; the tongue is
used about the first syllable (Er), yet not steadily, but the tongue recoils [or
staggers] inwards at the nether gums, and croucheth as it were before an
enemy, trembling.
77. The other syllable (den) is conceived by the tongue and upper gums, and
leaveth the mouth open, and the spirit of formation goeth forth at the
nostrils, and will not go forth together in this word out at the mouth; and
though it carrieth forth somewhat indeed along with it, yet the true tone or
noise of the true spirit goeth forth only through or at the nostrils, or organ
of smelling.
This is a great Mystery.
78. The word or syllable (Er) signifieth the kindled astringent and bitter
quality, the earnest severe wrath of God, which trembleth at the hinder part
of the gums, before which the tongue is as it were afraid, and croucheth at
the nether gums, and flieth as it were from an enemy.
79. The word or syllable (den) conceiveth itself on the tongue again, and the
spirit attracteth the power and virtue out of the word, and therewith goeth
forth another way at the nostrils, and so goeth therewith up into or towards
the brain before the royal seat. This signifieth that the outermost Salitter of
the earth is eternally rejected from God's light and holiness.
80. But that the spirit layeth hold on the power and virtue of the word, and
goeth another way through the nostrils into the brain before the throne of
the senses or thoughts, signifieth that God will extract the heart of the earth
from the wrath of wickedness; and use it to his eternal royal praise. Observe:
81. He will extract from the earth the kernel, and the best or the good spirit,
and will regenerate it anew, to his honour and glory.
82. Here, O man, consider thyself well, and mind what manner of seed thou
sowest into the earth, the very same will spring up, and bear blossoms and
fruit for ever, either in the love or in the wrath.
83. But when the good shall be separated from the evil, then thou wilt live
in that part which thou hast laboured for here, be it either in heaven, or in
hellfire.
84. In whatsoever [whether a good or evil thing] thou endeavourest, labourest
and actest here, into that thy soul goeth when thou diest.
85. Or dost thou think that this which I have set down here my spirit hath
sucked out of the corrupted earth, or out of an old felt hat?
86. Truly no, for the spirit at this time of my description and setting it down
did unite and qualify or mix with the deepest birth or geniture of God. In
that I have received my knowledge, and from thence it is sucked; not in
great earthly joy, but in the anxious birth or geniture, perplexity and trouble.
87. For what I did hereupon undergo, suffer and endure from the devil and
the hellish quality, which as well doth rule in my outward man as in all men
whatsoever, this thou canst not apprehend, unless thou also dancest in this
round.
88. Had not our philosophers and doctors always played upon the fiddle of
pride, but had played on the musical instrument of the prophets and
apostles, there would have been far another knowledge and philosophy in
the world.
89. Concerning which, in regard of my imbecility, want of literature or
learning and study, as also the slowness and dulness of my tongue, I am
very insufficient, but not so simple in the knowledge. Only I cannot deliver
it in profound language, and in the ornament of eloquence, but I rest
contented with my gift I have received, and am a philosopher among the
simple.
Concerning the Creation of the Light in this World.
90. Here shut the eyes of thy flesh a little, for here they will profit thee
nothing, seeing they are blind and dead, and open the eyes of thy spirit, and
then I will rightly shew thee the creation of God.
Observe:
91. When God had driven the corrupted Salitter of earth and stones, (which
had generated itself in the outermost birth by the kindling), together on a
heap as in a lump, then, for that cause, the third birth or geniture in nature
in the deep, above the earth, was not pure and bright, because the wrath of
God did yet burn therein.
92. And though the innermost birth or geniture was light and bright, yet
the outermost, which stood in the wrath-fire, could not comprehend it, but
was altogether dark.
93. For Moses writeth, Und es war Finster auf der Tieffe. And it was dark on
the deep. The word (auf) on, signifieth the outermost birth or geniture, and
the word (in) signifieth the innermost birth or geniture.
94. But if the innermost birth had been dark, then the wrath of God had
rested in this world eternally, and it would never have been light; but the
wrath hath not thus touched or reached the heart of God.
95. Therefore he is a sweet, friendly, bounteous, good, meek, pure and
merciful God, according to his heart in the innermost birth or geniture in the
place of this world, and still continues so to be; and his meek love presseth
forth from his heart into the outermost birth or geniture of the wrath, and
quencheth the same, and therefore Sprach Er, He said, Es werde Licht, Let
there be light.
Here observe the sense in the highest depth.
96. The word (Sprach) or said, is spoken after the manner of men: Ye
philosophers, open your eyes. I will, in my simplicity, teach you the Sprach
Gottes, the speech, speaking or language of God, as indeed it must be.
97. The word (Sprach) conceiveth itself between the teeth, for they bite or
join close together, and the spirit hisseth forth through the teeth, and the
tongue boweth or bendeth in the middle, and setteth its forepoint, as if it did
listen after the hissing, and was afraid.
98. But when the spirit conceiveth the word, that shuts the mouth, and
conceiveth it at the hinder gums upon the tongue in the hole or hollowness,
in the bitter and astringent quality.
99. There the tongue is terrified, trembleth and croucheth to the nether
gums, and then the spirit cometh forth from the heart, and closeth the word,
which conceiveth itself at the hinder gums, in the astringent and bitter
quality, in the wrath, and goeth forth mightily and strongly through the
fierceness, as a king and a prince, and also openeth the mouth, and ruleth
with a strong spirit from the heart through the whole mouth within, and
also without the mouth, and maketh a mighty and long syllable, as a spirit
which hath broken the wrath.
100. Against which the wrath, with its snarling in the astringent and bitter
quality, at the hinder gums in the hollow on the tongue, struggleth, and
keeps its right to itself, and keepeth its seat in its place, and lets the meek
spirit come forth from the heart, through itself [the wrath], and thundereth
with its [the wrath's] snarling after the meek spirit, and so helps to form or
frame the word, yet with its thundering cannot get away from its seat, but
abideth in its hollow hole, as a captive prisoner, and appears terrible. This
is a great Mystery.
101. Here observe the sense and meaning; if thou apprehendest it, then
thou understandest the Deity aright, if not, then thou art yet blind in the
spirit.
102. Judge not, else here thou runnest counter against a strong gate, and wilt
be imprisoned; if the wrath-fire catcheth thee, then thou wilt remain
eternally therein.
103. Thou child of man, behold now, how great a gate of heaven, of hell,
and of the earth, as also of the whole Deity, the spirit openeth to thee.
104. Thou shouldst not think that God at that time did speak in that way as
men do, and that it is but a weak, impotent word, like man's word.
105. Indeed man's word conceiveth itself just in such a form, manner,
proportion, quality and correspondency; only the halfdead man doth not
understand it: This understanding is very noble, dear and precious, for it is
generated only in the knowledge of the Holy Ghost.
106. But God's word, which he spake then in power, hath encompassed
heaven and earth, and the heaven of heavens; yea, and the whole Deity also.
107. But it frameth and conceiveth itself first between the teeth closed or
clapped together, and hisseth, which signifieth that the Holy Ghost at the
beginning of the creation went through the firmly closed wall of the third
and outermost birth or geniture, which standeth in the wrath-fire in this
world.
108. For it is written, And it was dark on the deep, and the spirit of God moved on
the water. The deep signifieth the innermost birth or geniture; and the
darkness signifieth the outermost corrupt birth or geniture, in which the
wrath burned. The water signifieth the allaying or mitigation of the spirit.
109. But that the spirit doth hiss through the teeth signifieth that the spirit is
gone forth from the heart of God through the wrath; but that the teeth
remain closed together, whilst the spirit hisseth, and do not open
themselves, signifieth that the wrath hath not comprehended or reached the
Holy Ghost.
110. But that the tongue doth crouch towards the nether gums, and is sharp
at the point, and will not be used about the hissing, signifieth that the
outward birth or geniture, together with all the creatures which are therein,
cannot comprehend or reach to apprehend the Holy Spirit, which goeth
forth out of the innermost birth or geniture out from the heart of God,
neither can they hinder him by their power.
111. For he goeth and penetrateth through all shut or closed doors, closets
and births, and needs no opening of them; as the teeth cannot stay or
hinder the spirit or breath from going or passing through them.
112. But that the lips stand open, when it is come hissing through the teeth,
signifieth that he [The Holy Ghost] with his going forth out of the heart of
God, in the creation of this world, hath opened again the gates of heaven,
and is gone through the gates of God's wrath, and hath left the wrath of
God strongly shut and bolted up, and hath left the devil his eternal kindled
wrathhouse close locked up, out of which he cannot come eternally.
113. It further signifieth that the Holy Ghost in like manner hath an open
gate in the wrathhouse of this world, where he may drive and perform his
work, incomprehensibly as to the gates of hell, and where he gathereth or
congregateth a holy seed to his eternal praise, against or without the will of
the strong, fast, hellish gates, and altogether incomprehensibly as to them.
114. But in the same way as the spirit effecteth his going forth, and his
conceived or intended will, through the teeth, and yet the teeth do not stir,
nor can they comprehend the will of the spirit, so the Holy Ghost also,
without the apprehension or comprehension, either of the devil or of the
wrath of God, buildeth or erecteth continually a holy seed or temple in the
house of this world.
115. But that the whole word (Sprach) said, formeth or conceiveth itself at
the hinder gums on the tongue in the hollow hole in the centre of the
astringent and bitter quality, and snarleth, signifieth that God hath
conceived or framed the place of this world at the heart in the midst or
centre of it, and hath built to himself again a house to his praise, against all
the grumbling, murmuring and snarling of the devil, in which he ruleth with
his Holy Ghost.
116. And in the same way as the spirit goeth forth from the heart through
the grumbling, murmuring and snarling of the bitter and astringent
quality, very strongly and powerfully, and with its going forth ruleth in the
astringent and bitter quality, incomprehensibly as to the astringent and
bitter quality, as a potent king, so also the spirit of God ruleth in the
outermost birth or geniture of this world (in the wrathhouse) mightily, and
generateth to himself a temple therein, incomprehensibly to the
wrathhouse.
117. But that the astringent and bitter spirit doth so grumble and murmur,
when the spirit from the heart goeth through its house, and ruleth
powerfully, signifieth that the wrath of God, together with the devils, are,
in the house of this world, set in opposition to the love, so that both these,
all the time of this world, must fight and strive one against the other, as two
armies in the field; from whence also wars and fightings among men, and among
beasts, and all creatures, have their original.
118. But that the astringent and the bitter qualities conceive themselves
together with the word, and unite and agree one with the other, and yet the
spirit of the heart alone speaketh forth the word at the mouth, signifieth that
all creatures, which were produced and put forth by the word alone, viz.
the beasts, fowls, fishes, worms, trees, leaves, herbs and grass, were formed
from the whole body, being good and evil.
119. And that in all these there would stand both the angry and corrupt
quality, and also the love of God; and yet all would be driven on by the
spirit of love, though those two would disturb, rub, plague, squeeze and
vex each other.
Note.
120. Whereby then, in many a creature the wrath-fire would be so very hard
kindled that the body, together with the spirit, will afford and produce an
eternal wrathSalitter in hell.
121. For the spirit, which is generated in the heart, must in its body walk
through the midst or centre of the hellish gates, and may very easily be
kindled; they are as wood and fire, which will burn, if thou pourest no
water in among them.
122. O man, thou wast not, by the Word, created together with and as the beasts,
from good and evil; and if thou hadst not eaten of good and evil, then the wrath-fire
would not have been in thee; but by that means thou hast also gotten a bestial body:
It is done: The love of God take pity, and have mercy in that behalf.
123. But, that after the conceiving and compacting of the word together in
the astringent quality at the hinder gums upon the tongue, the mouth
openeth itself wide, and the compacted and united spirit goeth forth together
at the mouth, which spirit is generated out of the heart and also out of the
astringent and bitter quality, signifieth that the creatures would live in
great anguish and adversity, and would not be able to generate through one
body, but through two.
124. For the astringent and bitter quality receives the power from the spirit
out of the heart, and infecteth or affecteth itself therewith: Therefore is
nature now become too weak in the spirit of the heart, and is not able to
deliver [itself from] its own innermost birth of the heart; and for that cause
nature hath brought forth a male and a female.
125. Thus it denoteth also the evil and the good will in the whole or
universal nature, and in all the creatures; that there would be a continual
wrestling, fighting and destroying; from whence this world is rightly called
a valley of misery, full of crosses, persecutions, toils and labours. For when
the spirit of creation entered into the midst, and interposed its power, it was
fain to make and form the creation in the midst or centre of the kingdom of
hell.
126. Now seeing the outermost birth or geniture in nature is twofold, that is,
both evil and good, therefore it is that there is a perpetual tormenting,
squeezing, lamenting and howling; and the creatures in this life are subject
to torments and afflictions, so that this evil world is justly called a murderous
den of the devil.
127. But that the astringent and bitter spirit sitteth still in its seat at the
hinder gums on the tongue, and thrusteth forth the word at the mouth,
and yet cannot get away from thence, signifieth that the devil and the
wrath of God would indeed be domineering in all the creatures, yet would
not have full power in them, but must stay in prison; and that there they
would belch forth or blow into all the creatures, and plague them, but
would not overcome them, unless the creatures themselves are minded to
tarry there in that place.
128. Just as the meek spirit of the heart goeth through the astringent and
bitter quality, and overcometh it; and though it be indeed infected with the
astringent and bitter spirit, yet it teareth and breaketh thorough, as a
conqueror: But if it should wilfully sit still in the hollow hole in the
astringent and bitter spirit, and suffer itself to be taken captive, and would
not fight, then the fault were its own.
129. Thus it is also with those creatures that will continually sow and reap in
the hellish fire, especially that man who liveth in a continual desire of pride,
covetousness, envy and wrath, and will at no time fight and strive against
them with the spirit and fire of love; such a one himself attracteth the wrath
of God, and the burning hellish fire, upon his body and soul.
130. But that the tongue doth crouch so much towards the nether gums
when the word goeth forth, signifieth and denoteth the animated or soulish
spirit of the creatures, especially of man.
131. The word which conceiveth itself at the upper gums, and which
qualifieth or uniteth with the astringent and bitter spirit, signifieth the seven
spirits of nature, or the astral birth or geniture, in which the devil ruleth, and
the Holy Ghost opposeth him therein, and overcometh the devil.
132. But the tongue signifieth the soul, which is generated from the seven
spirits of nature, and is the son; and so now when the seven spirits will,
then the tongue must stir, and must perform their demands.
133. If the astral spirits would not prove false, and would not woo the
devil, to commit adultery with him, then they would hide the animated or
soulish spirit, and hold it fast in their bands as a treasure, when they fight
with the devil: Just as they hide and cover the tongue as their best jewel,
when they wrestle with the astringent and bitter quality.
134. Thus you have a short and real introduction concerning the word
which God hath spoken, rightly described in the knowledge of the spirit,
faithfully imparted according to my gifts, and the talent I am entrusted
with. Now it may be asked, What then is it that God spake, when he said, Let
there be light, and there was light?
The Depth.
135. The light went forth from the innermost birth or geniture, and kindled
itself in the outermost. It gave again to the outermost a natural peculiar light
of its own.
136. Thou must not think that the light of the sun and of nature is the heart
of God, which shineth in secret. No; thou oughtest not to worship the light
of nature, it is not the heart of God, but it is a kindled light in nature, whose
power and heart stand in the unctuosity or fatness of the sweet water, and
of all the other spirits in the third birth or geniture, and is not called God.
137. Though it be generated in God and from God, yet it is but the
instrument of his handiwork, which cannot apprehend and reach back again
to the clear Deity in the deepest birth or geniture, as the flesh cannot
apprehend or reach the soul.
138. But it must not so be understood as if the Deity were separated from
nature; no, but they are as body and soul: Nature is the body, and the heart
of God is the soul. Now a man might ask, What kind of light then was it that
was kindled? Was it the sun and stars?
Answer.
139. No, the sun and stars were first created but on the fourth day, out of
that very light: There was a light arisen in the seven spirits of nature
which had no peculiar distinct seat or place, but did shine everywhere all
over, but was not bright like the sun, but like an azure blue and light,
according to the kind and manner of the qualifying or fountain spirits; till
afterwards the right creation and kindling of the fire in the water, in the
astringent spirit, followed, viz. the sun.

THE NINETEENTH CHAPTER
Concerning the Created Heaven, and the Form of the Earth, and of the Water, as
also concerning Light and Darkness.
Concerning Heaven.
1. THE true heaven, which is our own proper human heaven, into which the
soul goeth when it parteth from the body, and into which Christ our King is
entered, and from whence it was that he came from his Father, and was
born, and became man in the body or womb of the Virgin Mary, hath
hitherto been close hidden from the children of men, and they have had
many opinions about it.
2. Also the learned have scuffled about it with many strange scurrilous
writings, falling one upon another in calumnious and disgraceful terms,
whereby the holy name of God hath been reproached, his members
wounded, his temple destroyed, and the holy heaven profaned with their
calumniating and malicious enmity.
3. Men have always been of the opinion that heaven is many hundred, nay,
many thousand miles distant from the face of the earth, and that God
dwelleth only in that heaven.
4. Some naturalists [scientists] or artists have undertaken to measure that
height and distance, and have produced many strange and monstrous
devices. Indeed, before this my knowledge and revelation of God, I held that
only to be the true heaven, which in a round circumference and sphere,
very azure of a light blue colour, extends itself above the stars, supposing
that God had therein his peculiar being, and did rule only in the power of his
holy spirit in this world.
5. But when this had given me many a hard blow and repulse, doubtless
from the [holy] spirit, which had a great longing yearning towards me, at
last I fell into a very deep melancholy and heavy sadness, when I beheld and
contemplated the great deep of this world, also the sun and stars, the
clouds, rain and snow, and considered in my spirit the whole creation of
this world.
6. Wherein then I found to be in all things, evil and good, love and anger, in
the inanimate creatures, viz. in wood, stones, earth and the elements, as
also in men and beasts.
7. Moreover, I considered the little spark of light, man, what he should be
esteemed for with God, in comparison with this great work and fabric of
heaven and earth.
8. But finding that in all things there was evil and good, as well in the
elements as in the creatures, and that it went as well in this world with the
wicked as with the virtuous, honest, and Godly; also that the barbarous
people had the best countries in their possession, and that they had more
prosperity in their ways than the virtuous, honest and Godly had.
9. I was thereupon very melancholy, perplexed and exceedingly troubled, no
Scripture could comfort or satisfy me, though I was very well acquainted
with it, and versed therein; at which time the devil would by no means
stand idle, but was often beating into me many heathenish thoughts, which
I will here be silent in.
10. But when in this affliction and trouble I elevated my spirit (for I then
understood very little or not at all what it was), I earnestly raised it up into
God, as with a great storm or onset, wrapping up my whole heart and
mind, as also all my thoughts and whole will and resolution, incessantly to
wrestle with the love and mercy of God, and not to give over, until he
blessed me, that is, until he enlightened me with his holy spirit, whereby I
might understand his will, and be rid of my sadness. And then the spirit did
break through.
11. But when, in my resolved zeal, I gave so hard an assault, storm and
onset upon God, and upon all the gates of hell, as if I had more reserves of
virtue and power ready, with a resolution to hazard my life upon it, (which
assuredly were not in my ability without the assistance of the spirit of God),
suddenly, after some violent storms made, my spirit did break through the
gates of hell, even into the innermost birth or geniture of the Deity, and
there I was embraced with love, as a bridegroom embraceth his dearly
beloved bride.
12. But the greatness of the triumphing that was in the spirit I cannot
express, either in speaking or writing; neither can it be compared to
anything, but to that wherein the life is generated in the midst of death, and
it is like the resurrection from the dead.
13. In this light my spirit suddenly saw through all, and in and by all the
creatures, even in herbs and grass it knew God, who he is, and how he is,
and what his will is: And suddenly in that light my will was set on by a
mighty impulse, to describe the being of God.
14. But because I could not at once apprehend the deepest births of God in
their being, and comprehend them in my reason, there passed almost twelve
years, before the exact understanding thereof was given me.
15. It was with me as with a young tree that is planted in the ground, and
at first is young and tender, and flourishing to the eye, especially if it comes
on lustily in its growing: But [it] doth not bear fruit at once; and though it
blossoms, the blossoms fall off; also many a cold wind, frost and snow pass
over it, before it comes to any growth and bearing of fruit.
16. So also it went with this spirit: The first fire was but a seed, and not a
constant lasting light: Since that time many a cold wind blew upon it; but
the will never extinguished.
16a. This tree was also often tempted to try whether it would bear fruit,
and shew itself with blossoms; but the blossoms were struck off till this very
time, wherein it standeth in its first fruit, in the growth or vegetation.
17. From this light now it is that I have my knowledge, as also my will, impulse
and driving, and therefore I will set down this knowledge in writing
according to my gift, and let God work his will; and though I should irritate
or enrage the whole world, the devil, and all the gates of hell, I will look on
and wait what the LORD intendeth with it.
18. For I am much too weak to know his purpose; and though the spirit
affordeth in the light to be known some things which are to come, yet
according to the outward man I am too weak to comprehend the same.
19. But the animated or soulish spirit, which qualifieth or uniteth with God,
that comprehends it well; but the bestial body attains only a glimpse thereof,
just as if it lightened: For thus presenteth itself the innermost birth or
geniture of the soul, when it teareth through the outermost birth or geniture
in the elevation of the Holy Ghost, and so breaketh through the gates of
hell; but the outermost birth presently shuts again; for the wrath of God
bolteth up the firmament, and holds it captive in its power.
20. Then the knowledge of the outward man is gone, and he walketh up
and down in an afflicted and anxious birth or geniture, as a woman with
child, who is in her travail, and would always fain bring forth her child, but
cannot, and is full of throes.
21. Thus it goeth also with the bestial body, when it hath once tasted of the
sweetness of God, then it continually hungereth and thirsteth after this
sweetness: But the devil in the power of God's wrath opposeth exceedingly,
and so a man in such a course must continually stand in an anxious birth or
geniture; and so there is nothing but fighting and warring in his births or
genitures.
22. I write this not for mine own glory, but for a comfort to the Reader, so
that if perhaps he be minded to walk with me upon my narrow bridge, he
should not suddenly be discouraged, dismayed and distrustful, when the
gates of hell and God's wrath meet him, and present themselves before him.
23. When we shall come together over this narrow bridge of the fleshly
birth or geniture, to be in yonder green meadow, to which the wrath of
God doth not reach or come, then we shall greatly rejoice at all our
damages and hurts which we have sustained; though indeed at present the
world doth account us for fools, and we must suffer the devil in the power
of God's wrath to domineer, and to rush and roar over us: It should not
trouble us, for it will be a more excellent reputation to us in the other life,
than if in this life we had worn a royal crown; and there is so very short a
time to get thither, that it is not worth the being called a time. Now observe:
24. If thou fixest thy thoughts concerning heaven, and wouldst fain conceive
in the mind what it is, and where it is, and how it is, thou needest not to
swing or cast thy thoughts many thousand miles off, for that place, or that
heaven, is not thy heaven.
25. And though indeed that is united with thy heaven as one body, and so
together is but the one body of God, yet thou art not in that very place which
is become a creature, aloft, many hundred thousand miles off; but thou art
in the heaven of this world, which containeth also in it a deep, such as is not
of any human number (or is not circumscriptive).
26. For the true heaven is everywhere, even in that very place where thou
standest and goest, and so when thy spirit apprehendeth the innermost
birth or geniture of God, and presseth in through the astral and fleshly
geniture, then it is clearly in heaven.
27. But that there is assuredly a pure glorious heaven in all the three births
or genitures aloft above the deep of this world, in which God's being,
together with that of the holy angels, riseth or springeth up very purely,
brightly, beauteously and joyfully, is undeniable, and he is not born of God
that denieth it. But thou must know.
28. That the place of this world with its innermost birth and geniture
uniteth or qualifieth with the heaven aloft above us, and so there is one
heart, one being, one will, one God, all in all.
29. But that the place of this world is not called heaven, and that there is a
firmament or fast enclosure between the upper heaven above us, hath this
understanding or meaning, as followeth.
30. The upper heaven compriseth the two kingdoms, that of Michael, and
that of Uriel, with all the holy angels that are not fallen with Lucifer, and that
heaven continueth as it was from eternity, before the angels were created.
31. The other heaven is this world, in which Lucifer was a king, who
kindled the outermost birth or geniture in nature; and that now is the wrath
of God, and cannot be called God or heaven, but perdition.
32. Therefore the upper heaven closeth itself so far in its outermost birth or
geniture, and reacheth so far as the wrath of God reacheth, and so far as the
government or dominion of Lucifer hath reached, for the corrupted or
perished birth or geniture cannot comprehend the pure.
33. That is, the outermost birth or geniture of this world cannot
comprehend the outermost birth or geniture of heaven aloft above this
world, for they are one to the other as the life and the death, or as a man
and a stone are one to the other.
34. Therefore there is a strong firmament or enclosure between the
outermost birth or geniture of the upper heaven, and that of this world; for
the firmament between them is death, which ruleth and reigneth
everywhere in the outermost birth in this world, and this world is so bolted
up therewith that the outermost birth of the upper heaven cannot come into
the outermost birth of this world; there is a great cleft or gulf between
them. Therefore in our outermost birth or geniture we cannot see the
angels, neither can the angels dwell with us in the outermost birth of this
world; but in the innermost they dwell with us.
[35]. (absent Sparrow's numbering)
36. And if or as we fight with the devil, they keep off his blows in the
innermost birth, and the defence and protection of the holy soul.
37. Therefore we can neither see nor comprehend the holy angels; for the
outermost birth of their body is incomprehensible to the outermost birth or
geniture of this world.
38. The second birth of this world standeth in the life, for it is the astral
birth, out of which is generated the third and holy birth or geniture, and
therein love and wrath strive the one with the other.
39. For the second birth standeth in the seven qualifying or fountain spirits
of this world, and is in all places and in all the creatures, as also in man: But
the Holy Ghost also ruleth and reigneth in the second birth, and helpeth to
generate the third holy birth or geniture.
40. But this third birth or geniture is the clear and holy heaven, which
qualifieth or uniteth with the heart of God without, distinct and above all
heavens, as one heart; also they are the one heart, which, as an almighty,
incomprehensible God, holdeth and beareth up or sustaineth the place of this
world, and holdeth the devil captive in the outermost birth in the angerfire.
41. And out of this heart JESUS CHRIST, the Son of God, in the womb or body of
the Virgin Mary, went into all the three births or genitures, and assumed them
really, that he might, through and with his innermost birth or geniture, take the
devil, death and hell captive in the outermost birth, and overcome the wrath of
God, as a king and victorious prince; and, in the power of his geniture or birth in
the flesh, press through all men.
42. And so by this entering of the innermost birth of the heart of the heaven
of this world into the astral and outermost, is JESUS CHRIST, the Son of
God and of Mary, become the Lord and King of this our heaven and earth,
who ruleth and reigneth in all the three births or genitures over sin, the
devil, death and hell, and so we with him press through the sinful,
corrupted and outermost dead birth or geniture of the flesh, through death
and the wrath of God into our heaven.
43. In this heaven now sitteth our King JESUS CHRIST, at the right hand of God,
and encompasseth or surroundeth all the three births, as an almighty Son of
the Father, who is present in and throughout all the three births in this
world, in all corners and places, and comprehendeth, holdeth and beareth
up or sustaineth all, as a newborn Son of the Father, in the power, and
upon the seat or throne, of the once great, mighty, potent, and now expelled,
accursed and damned king Lucifer, the devil.
44. Therefore, thou child of man, be not discouraged, be not so timorous
and despondent; for if thou sowest in thy zeal and earnest sincerity the seed
of thy tears, thou dost not sow it in earth, but in heaven; for in thy astral birth
thou sowest, and in thy animated or soulish birth thou reapest, and in the
kingdom of heaven thou possessest and enjoyest it.
45. While thou livest in this struggling or striving birth or geniture thou
must buckle to, and suffer the devil to ride upon thee; but so hard as he
striketh thee, so hard thou must strike him again, if thou wilt defend
thyself. For when thou tightest against him, thou stirrest up his wrath-fire,
and destroyest his nest, and this is then as a great combustion, and as a great
strong battle maintained against him.
46. And though thy body may suffer pain, yet it is much worse with him
when he is vanquished, for then he roareth like a lion that is robbed of her
young whelps, for the fierceness and wrath of God tormenteth him; but if
thou lettest him lodge within thee, then he groweth fat and wanton, and will
vanquish thee in time.
47. Thus thou hast a real description of heaven: And though perhaps thou
canst not in thy reason conceive it, yet I can very well conceive it; therefore
consider rationally and seriously what God is.
48. Thou seest in this world nothing but the deep, and therein the stars, and
the birth or geniture of the elements: Now wilt thou say, God is not there?
Pray then, what was there in that place before the time of the world? Wilt
thou say, There was nothing? Then thou speakest without reason, for thou
must needs say that God was there, or else nothing would have come to be
there.
49. Now if God was there then, who hath thrust him out from thence or
vanquished him, that he should be there no more? But if God is there, then
he is indeed in his heaven, and, moreover, in his Trinity.
50. But the devil hath kindled the bath or lake of wrath, whence the earth
and the stones, also the elements, are become so fluctuating, as also cold,
bitter, and hot. And so he hath destroyed the outermost birth or geniture.
51. Whereupon now this treatise, and my whole purpose therein, is to
describe how the outermost birth is come to be living and revived again,
and how it regenerateth itself again. From thence [the wrath bath] also in
the creatures the bestial flesh is come to be; but sin in the flesh is the wrath of
God. Another question, which is chiefly treated of in this book, is this, viz. Where
then shall the wrath of God come to be?
Answer.
52. Here the spirit answereth, that at the end of the time of this corrupted
birth or geniture, after the resurrection from the dead, this place or space
where the earth now is will be left to the devil for a propriety or possession
and house of wrath, yet not through and in all the three births or genitures,
but only in the outermost, in which he now standeth: But the innermost will
hold him captive in its might and strength, and use him for a footstool, or as
the dust under its foot, which innermost birth he will never be able either
to comprehend or to touch.
53. For it hath not this understanding or meaning, that the wrath-fire
should be extinguished, and be no more; for then the devils also must
become holy angels again, and live in the holy heaven; but that not being
so, a hole, burrow or dungeon in this world must remain to be their
habitation.
54. If man's eyes were but opened, he would see God everywhere in his
heaven; for heaven standeth in the innermost birth or geniture everywhere.
55. Moreover, when Stephen saw the heaven opened, and the Lord JESUS at the
right hand of God, there his spirit did not first swing itself up aloft into the
upper heaven, but it penetrated or pressed into the innermost birth or
geniture, wherein heaven is everywhere.
56. Neither must thou think that the Deity is such a kind of being as is only
in the upper heaven, nor that the soul, when it departeth from the body,
goeth up aloft into the upper heaven many hundred thousand miles off.
57. It needeth not do that, but it is set or put into the innermost birth, and
there it is with God, and in God, and with all the holy angels, and can now
be above, and now beneath; it is not hindered by anything.
58. For in the innermost birth the upper and nether Deity is one body, and is
an open gate: The holy angels converse and walk up and down in the
innermost birth of this world by and with our King JESUS CHRIST, as well
as in the uppermost world aloft in their quarters, courts or region.
59. And where then would or should the soul of man rather be, than with
its King and Redeemer JESUS CHRIST? For near and afar off in God is one
thing, one comprehensibility, Father, Son and Holy Ghost, everywhere all
over.
60. The gate of the Deity in the upper heaven is no other, also no brighter,
than it is in this world: And where can there be greater joy than in that
place, where every hour and moment there cometh to Christ beautiful,
loving, dear, newborn children and angels, who are pressed or penetrated
through death into life?
61. Doubtless they will have to tell of many fights: and where can there be
greater joy, than where, in the midst or centre of death, life is generated
continually?
62. Doth not every soul bring along with it a new triumph? and so there is
nothing else but an exceeding friendly welcoming and salutation there.
63. Consider, when the souls of children come to their parents, who in the
body did generate them, whether heaven can choose but be there? Or dost
thou think my writing is too earthly?
64. If thou wert come to this window, thou wouldst not then say that it is
earthly: And though I must indeed use the earthly tongue, yet there is a true
heavenly understanding couched under it, which in my outermost birth I am
not able to express, either in writing or in speaking.
65. I know very well that the word concerning the three births cannot be
comprehended or apprehended in every man's heart, especially where the
heart is too much steeped, soaked or drowned in the flesh, and bolted or
barred up with the outermost birth.
66. But I cannot render it otherwise than as it is, for it is just so; and though
I should write mere spirit, as indeed and truth it is no other, yet the heart
understandeth only flesh.
Concerning the Constitution and Form of the Earth
67. Many authors have written that heaven and earth were created out of
NOTHING. But I wonder that, among so many excellent men, there hath not
one been found that could yet describe the true ground; seeing the same
God which now is, hath been from eternity.
68. Now, where nothing is, there nothing can come to be: All things must
have a root, else can nothing grow: If the seven spirits of nature had not been
from eternity, then there would have come to be no angel, no heaven, also
no earth.
69. But the earth is come from the corrupted Salitter of the outermost birth
or geniture, which thou canst not deny, when thou lookest on earth and
stones, for then thou must needs say that death is therein: On the other
hand also thou must needs say that there is a life therein, otherwise neither
gold nor silver, nor any plant, herb, grass or vegetable, could grow therein.
Now one might ask, Are there also all the three births or genitures therein?
Answer.
70. Yes: the life presseth through death; the outermost birth is the death; the
second is the life, which standeth in the wrath-fire and in the love; and the
third is the holy life.
An Instruction or Information.
71. The outward earth is a bitter stink, and is dead; and that every man
understandeth to be so. But the Salitter is destroyed or killed through the
wrath; for thou canst not deny but that God's wrath is in the earth,
otherwise the earth would not be so astringent, bitter, sour, venomous and
poisonous, neither would it engender such poisonous, venomous, evil
worms and creeping things. But if thou shouldst say that God hath created
them thus out of his purpose, that is as much as if thou shouldst say that God
himself is evil, malice, malignity or wickedness.
72. Pray tell me, Why was the devil expelled or thrust out? Surely thou wilt
say, Because of his pride, in that he would needs be above God. But guess,
Sir, with what the devil would be so: What power had he to do it? Here tell
me, if thou knowest anything of it; if thou knowest nothing, be silent and
attentive.
73. Before the times of the creation he sat in the Salitter of the earth, when
the Salitter was yet thin or transparent, and stood in a heavenly, holy birth
or geniture, and he was in the whole kingdom of this world, therein was
neither earth nor stones, but a heavenly seed, which was generated out of
the seven qualifying or fountain spirits of nature; for in the kingdom of this
world sprang up heavenly fruits, forms and ideas, which were a pleasant,
delightful food of angels.
74. But when the wrath did burn in the seed, then the seed was killed and
destroyed in death: Yet not so to be understood as if it were therefore
altogether quite dead; for how can anything in God die totally, that hath had
its life from eternity?
75. But I. The outermost birth or geniture was burnt up, frozen, drowned,
stupefied, chilled and stark benumbed.
76. But II. The second birth or geniture generateth the life again in the
outermost.
77. And III. The third [birth] is generated between the first and the second,
that is, between heaven and hell, in the midst or centre of the wrath-fire,
and the spirit presseth through the wrath-fire, and generateth the holy life,
which standeth in the power of the love.
78. And in this same birth or geniture will those dead arise who have sown
a holy seed, and those who have sown in the wrath will arise in the wrath-
fire: For the earth will revive and be living again, seeing the Deity in Christ
hath regenerated it anew again through his flesh, and exalted it to the right
hand of God: But the wrath-fire abideth in its own birth or geniture.
79. But if thou sayest that there is no life in the earth, thou speakest as one
that is blind; for thou mayest see plainly that herbs and grass grow out of it.
80. But if thou sayest it hath but one kind of birth or geniture, thou speakest
again also like one that is blind; for the herbs and wood which grow out of
it are not earth, neither is the fruit, which groweth upon a tree, wood; so
also the power and virtue of the fruit is not God either; but God is in the
centre, in the innermost birth in all the three natural births or genitures,
hiddenly, but is not known, except in the spirit of man alone; also the
outermost birth in the fruit doth not comprehend, conceive or contain him,
but he containeth the outermost birth of the fruit, and formeth it.
Another Question is: Why then is the earth so mountainous, hilly, rocky,
stony and uneven?
Answer.
81. The hills came so to be in the driving together or compaction: For the
corrupted Salitter was more abounding in one place than in another,
according as the wheel of God was, as to its innate standing, or instant
qualifying or fountain spirits.
82. For in those places where the sweet water in the standing wheel of God
was chief or predominant, there much earthly, comprehensible or palpable
water came to be.
83. But where the astringent quality in the bitterness in Mercurius was chief
or predominant, there much earth and stones came to be.
84. But where the heat in the light was chief or predominant, there much
silver and gold, as also some fair, clear stones, in the flash of the light, came to
be; but especially where the love in the light was chief or predominant,
there the most precious stones or jewels, as also the best, purest and finest
gold came to be.
85. But when the lump of the earth was pressed and compacted together,
then thereby the water came to be squeezed and pressed forth: But where
the water was enclosed and pressed in with the astringent quality by hard
rocks, there it is yet in the earth still, and hath since that time worn and
made some great holes or veins for its passage.
86. In those places where there are great lakes and seas, there the water was
chief or predominant over that place in that zenith or elevation of the pole;
and there not being much Salitter in that place, there came to be as it were a
dale or valley, wherein the water remained standing.
87. For the thin water seeketh for the valley, and is a humility of the life,
which did not exalt itself, as the astringent and the bitter qualities, and the
fire's quality, have done in those creatures the devils.
88. Therefore it always seeketh the lowest places of the earth; which rightly
signifieth or resembleth the spirit of meekness, in which the life is generated;
as you may read concerning the creation of man, as also before, concerning
the species or condition of water, meekness, and suchlike qualities.
Of Day and Night.
89. The whole Deity with all its powers and operations, together with its
innate or instant being, as also its rising up, penetration, changing and
alteration, that is to say the whole machine, fabric and work, or the whole
generating or production, is all understood in the spirit of the word.
90. For in what proportion or harmony soever, or in what innate or instant
generating or production of qualities soever, the spirit comprehendeth,
conceiveth and formeth the word, and goeth forth therewith, just such an
innate or instant birth, penetrating, rising, wrestling and overcoming it
hath also in nature.
91. For when man fell into sin, he was removed out of the innermost birth or
geniture, and was set or put into the other two genitures, which presently
embraced him, and mixed, qualified or united with him and in him, as in
their own propriety; and so man instantly received the spirit, and all
generatings or productions of the astral birth, and also of the outermost
birth or geniture.
92. Therefore now it expresseth or speaketh forth all words, according to
the innate, instant generating or production of nature; for the spirit of man,
which standeth in the astral birth, and qualifieth or uniteth with the total
universal nature, and is as it were the whole nature itself, that formeth the
word, according to the innate, instant birth or geniture.
93. "When the spirit of man seeth anything, then it giveth a name to that
thing, according to the qualification or condition of the thing; but if it is to
do this, then it must form or frame or put itself also into such a form, and
generate itself also, with its tone, sound or articulation, just so as the thing
to which it will give a name doth generate or compose itself.
Herein lieth the kernel of the whole understanding of the Deity.
94. I do not write this, and bring it to light, that others after me should
presently fall a writing, and publish the conceits of their own spirit herein,
and cry them up for sanctity, or for a holy thing.
95. Hearken, Friend, there belongeth more than so to this; thy animated or
soulish spirit must first qualify, operate or unite with the innermost birth or
geniture in God, and stand in the light, that it may rightly know and
understand the astral birth or geniture, and that it may have a free and open
gate into all the births or genitures; otherwise thou wilt not be able to write
a holy and true philosophy, but a philosophy full of lice and fleas, as it
were, and so thou wilt be found a mocker against God.
96. I conceive already that the devil will get many a one to ride upon his
proud prancing nag; and many will make themselves ready for the journey
before they be well girt [with the girdle of truth]; but I will not bear the
blame for that.
97. For what I here reveal or manifest I must do; for the time of breaking
through is at hand: He that will now sleep, the stormy tempest of the
fierceness will rouse him.
98. But now, that every one might have a care of his affairs and doings, I
would have men faithfully warned, according to the impulse, driving and
will of the spirit.
Observe:
99. The writer, Moses, saith, [Gen. i.] God separated the light from the darkness,
and called the light day, and the darkness night, so out of evening and morning the
first day came to be.
100. But seeing these words, evening and morning, are contrary to the
current of philosophy and reason, therefore it may be conceived that Moses
was not the sole original author thereof, but that it was derived down to
him from his forefathers, who reckoned all the six days of the creation in
one continued course, and preserved and kept the memory of the creation
from Adam, in an obscure word, and so left it to posterity.
101. For evening and morning were not before the time of the sun and stars,
which most certainly and really were first created but on the fourth day,
which I shall demonstrate from an assured, certain ground, concerning the
creation of the sun and stars.
102. But there was day and night, which I will here declare according to my
knowledge: Thou must here once more open wide the eyes of thy spirit, if
thou intendest to understand it; if not, then thou wilt remain blind.
103. Though this great work in man hath remained hidden till this very day,
yet God be praised, it will now once be day, for the dayspring or
morningredness breaketh forth. The breaker through, or opener of the
innermost birth, sheweth and presenteth itself with its red, green and white
flag, in the outermost birth upon the rainbow.
Observe: Now thou objectest, How then could there be day and night, and not
also morning and evening?
Answer.
104. Morning and evening are and reach up from the earth to the moon only,
and take their original from the light of the sun, and this maketh evening
and morning, as also the outward day, and the outward dark night, as every
one knoweth.
105. But there was not a twofold creation of evening and morning at that
time; but when evening and morning did once begin, they kept their
constant course all along from that time to this.
Of the Day. (Tag)
106. The word (Tag) conceiveth itself at the heart, and goeth forth at the
mouth through the way or passage of the astringent and the bitter qualities,
and doth not awaken or rouse up the astringent and the bitter qualities, but
goeth forth directly through their place, which is at the hinder gums upon
the tongue, very softly or gently, and incomprehensibly as to the astringent
and the bitter qualities.
107. But when it cometh forth upon the tongue, then the tongue and the
upper gums close the mouth; but when the spirit thrusteth at the teeth, and
will go forth, then the tongue openeth the mouth at the teeth, and will go
forth before the word, and at the mouth doth as it were leap forth for joy.
108. But when the word breaketh through, then the mouth within openeth
wide, and the word conceiveth itself once more with its sound behind the
astringent and the bitter qualities, and rouseth them up, as if they were lazy
sleepers in the darkness, and goeth forth suddenly out at the mouth.
109. Then the astringent quality drayleth [Drail, to trail] after it, as a
drowsy man who is awakened from sleep; but the bitter spirit which goeth
forth from the fire flash lieth still, and heareth or regardeth not, neither doth
it move. These are very great things, and not so slight matters as the countryman
supposeth.
110. Now, that the spirit first conceiveth itself at the heart, and breaketh
through all watches and guards till it come upon the tongue, unperceived or
unobserved, signifieth that the light brake forth out of the heart of God,
through the corrupted, outermost, fierce, dead, bitter and astringent birth or
geniture in the nature of this world, incomprehensibly both as to death and
the devil, together with the wrath of God; as it is written in the Gospel of St
John, [John i. 5.] The light shineth in darkness, and the darkness comprehended it
not.
111. But that the tongue and the upper gums close the mouth, when the
spirit cometh upon the tongue, signifieth that the seven qualifying or
fountain spirits of nature in this world, at the time of the creation, were not
mortified and dead through the wrath of God, but were lively, active and
vigorous. For the tongue signifieth or denoteth the life of nature, in which
standeth the animated, soulish and holy birth or geniture: For it is a type
[prefiguration or resemblance] of the soul.
112. But that the spirit suddenly affecteth the tongue, when the spirit
cometh upon it, whereupon it leapeth for joy, and will go before the spirit
forth at the mouth, signifieth that the seven qualifying or fountain spirits of
nature, (which are called the astral birth), when the light of God, (which is
called the day), rose up in them, suddenly gat the divine life and will, and so
highly rejoiced; as the tongue in the mouth here doth.
113. But that the fore gums widen inward, and give room for the spirit to do
as it pleaseth, signifieth that the whole astral birth yielded itself very
friendly and courteously to the will of the light, and did not awaken the
fierceness in it.
114. But that the spirit, when it goeth forth at the mouth, conceiveth itself
yet once more behind the astringent quality upon the tongue at the
hindermost gums, and awakeneth or rouseth up the astringent quality,
being as it were asleep, and then goeth suddenly forth at the mouth:
115. It signifieth, I. That the astringent spirit indeed must hold, preserve and
image or frame all in the whole nature, but this is [only] after the spirit of
the light hath first formed it, and that then the light first awakeneth the
astringent spirit, and giveth all into the hands thereof to hold or preserve it.
116. And that must be, because of the outermost comprehensibility or
palpability, which must be held and sustained by the astringent fierceness,
else nothing would subsist in its body, neither could the compressed,
compacted earth and stones subsist, but would be again a broken, thick,
muddy and dark Salitter, such as at first moved in the whole deep.
117. It signifieth also, II. That this Salitter, at last, when the spirit hath done
with its creation and work in this world, shall be roused up and revived at the
Last Judgment Day.
118. But that the spirit conceiveth itself behind the astringent quality, and
not in the astringent quality, and so awakeneth or rouseth it up, signifieth
that the astringent nature will not comprehend the light of God in its own
proper way, but shall rejoice in the light of the grace, and be awakened or
raised up thereby, and perform the will of the light; as the bestial body of
man effecteth and performeth the will of the spirit, and yet these are not
two severed things.
119. But that the bitter spirit lieth still, and neither heareth nor
comprehendeth nor apprehendeth the work of the spirit, signifieth that the
bitter wrath-fire, which ariseth in the flash of fire at the time of the birth or
geniture of the light, is not awakened by the light, neither comprehendeth
it, but lieth captive, imprisoned in the outermost birth or geniture, and must
give leave to the spirit of light to do its work in nature, how it pleaseth, and
yet can neither see nor hear nor comprehend the work of the light.
120. Therefore no man ought to think that the devil is able to tear the works
of the light out of his [man's] heart, for he can neither see nor comprehend
them: and though he rageth and raveth in the outermost birth in the flesh,
as in his castle of robbery or fort of prey, do not despair; only take heed
that thou thyself bring not the works of wrath into the light of thy heart.
Then thy soul will be safe enough from the deaf and dumb devil, who is blind
in the light
121. Thou shouldst not suppose that which I write here to be as a doubtful
opinion, questionable as to whether it be so or no: For the gates of heaven
and of hell stand open to the spirit, and in the light it presseth through
them both, and beholdeth them; also proveth or examineth them; for the
astral birth or geniture liveth between them both, and must endure to be
squeezed.
122. And though the devil cannot take the light from me, yet he often hideth
or eclipseth it with the outward and fleshly birth or geniture, so that the
astral birth or geniture is in anxiety, and in a strait, as if it were captivated
or imprisoned.
123. These are only his blows and strokes, whereby the mustard seed is
overwhelmed, covered and obscured: Concerning which also the holy
Apostle Paul saith, [Cor. xii. 79] that a great thorn was given him in his flesh,
and he besought the Lord earnestly to take it from him, whereupon the Lord
answered, Let my grace be sufficient for thee.
124. For he also was come to this place, and would fain have had the light
without obstruction or hindrance, as his own in the astral birth or geniture.
But it could not be; for the wrath resteth in the fleshly birth, and must bear or
endure the corruption or putrefaction in the flesh: But if the fierceness
should be wholly taken away from the astral birth or geniture, then, in that
[birth], man would be like God, and know all things, as God himself doth.
125. Which now [in this life] at present only that soul which qualifieth,
operateth or uniteth with the light of God knoweth, though it cannot
perfectly bring it back again into the astral birth or geniture; for it is another
person.
126. Just as an apple on a tree cannot bring its smell and taste back again
into the tree, or into the earth, though it be indeed the son of the tree: So it
is in nature also.
127. The holy man Moses was so high and deep in this light, that the light
transfigured the astral birth also, whereby the outermost birth of the flesh in
his face was transfigured; and he also desired to see the light of God
perfectly, in the astral birth or geniture.
128. But that could not be; for the bar or bolt of the wrath lieth before it: For
even the whole or universal nature of the astral birth in this world cannot
comprehend the light of God, and therefore the heart of God is hidden and
concealed, which, however, dwelleth in all places, and comprehendeth all.
129. Thus thou seest that the day was created before the time of the sun and
stars; for when God said, [Gen. i. 3] Let there be light; there the light brake
through the darkness, but the darkness did not comprehend it, but remained
sitting in its seat.
130. Thou seest also how the wrath of God lieth hid and resteth in the
outermost birth of nature, and cannot be awakened, unless men themselves
rouse or awaken it, who with their fleshly birth or geniture qualify, operate
or unite with the wrath in the outermost birth of nature.
131. Therefore if any one should be damned into hell, he ought not to say
that God hath done it, or that God willeth it to be so; but man awakeneth or
stirreth up the wrath-fire in himself, which, if it groweth burning, afterwards
qualifieth, mixeth or uniteth with God's wrath and the hellish fire, as one
thing.
132. For when thy light is extinguished, then thou standest in the darkness,
and in the darkness the wrath of God is hidden, and so if thou awakenest it,
then it burneth in thee.
133. There is fire even in a stone, and if you do not strike upon the stone,
the fire remaineth hidden, but if you strike it, then the fire springs forth; and
then, if any combustible matter be near it, that matter will take fire and
burn, and so it cometh to be a huge fire; and thus it is with man also, when
he kindleth the resting wrath-fire, which otherwise is at rest.
Of the Night. (Nacht).
134. The word (Nacht) conceiveth itself first at the heart, and the spirit
grunteth with or in the astringent quality, yet not wholly comprehensible to
the astringent quality; afterwards it conceiveth itself upon the tongue: But
all the while it grunteth at the heart the tongue shuts the mouth, till the spirit
cometh and conceiveth itself upon the tongue, and then it openeth the
mouth quickly, and lets the spirit go forth.
135. Now that the word conceiveth itself first at the heart, and grunteth with
or in the astringent quality, signifieth that the Holy Ghost conceived itself
in the darkness upon the heart of God in the astral birth or geniture of the
seven qualifying or fountain spirits: But that it grunteth within or at the
astringent quality, signifieth that the darkness was a contrary or opposite
will against the Holy Ghost, at or against which the spirit was displeased.
136. But that it goeth likewise through the dark way or passage, signifieth
that the spirit goeth forth also through the darkness, which is yet in a quiet
rest, and generateth it to be light, if it holdeth still, and doth not kindle the
fire.
137. Here is the cause for the judging world, which condemneth man in his
mother's body or womb, to see and consider (for it doth not know) whether
the wrath-fire of the parents be fully kindled in the fruit or not, since also
the spirit of God moveth in the darkness which standeth in quiet rest, and
can easily generate the darkness to be light. Towards this, moreover, the
hour of man's nativity is very helpful to him; and to many [it is] very
harmful.
138. But that the mouth shutteth, when the spirit conceiveth itself upon the
heart, and that the astringent quality grunteth against and with or in it,
signifieth that the whole court, extent or place of this world was very dark in
the astral, and also in the outermost birth or geniture, and by the strong
going forth of the spirit became light.
139. But that the bitter spirit is not awakened, whilst the spirit goeth through
its place, signifieth that the dark night in the outermost birth or geniture of
this world hath never comprehended the light; also never will comprehend
it in all eternity.
140. Hence it is that the creatures see the astral light with their eyes alone,
else, if the darkness were not yet in the outermost birth or geniture, then
the astral spirit could see through wood and stones, as also through the whole
earth, and could not be hindered by anything, just as it is in heaven.
141. At the present time the darkness is separated from the light, and
abideth in the outermost birth or geniture, wherein the wrath of God resteth
till the Last Judgment Day; but then the wrath will be kindled, and the
darkness will be the house or habitation of eternal perdition, wherein lord
Lucifer, together with all wicked men who have sown into the darkness in
the soil of the wrath, will have his eternal dwelling and residence.
142. But the astral birth, in which the natural light now standeth, and
wherein the holy birth is generated, will be also kindled at the end of this
time, and the wrath and the holy birth will be separated asunder, for the
wrath will not comprehend the holy birth or geniture.
143. But the wrath in the astral birth will be given to the house of darkness
for a life, and the wrath will be called the hellish fire: And the house of darkness,
which is the outermost birth, will be called death: And king Lucifer will be the
god therein, and his angels and all damned men will be his ministers,
officers and servants.
144. In this devouring abyss will rise up all manner of hellish fruits and
forms, all according to the hellish quality and kind; as in heaven there
spring up heavenly fruits and forms, according to the heavenly quality and
kind.
145. Thus you may understand what the creation of heaven and earth
signifieth and is, also what God made on the first day. Though indeed the
first three days were not distinguished or severed asunder by evening and
morning, but a time is to be reckoned and accounted as of twentyfour
hours, as there is on high above the moon such a time and day.
146. Secondly, it is also therefore counted for a human day, because,
doubtless, the earth instantly began its revolution and did turn round about
once in such a period of time, while God was separating, and so till he had
separated, the light from the darkness; and thus it [the earth] performed
and finished its course the first time.
THE TWENTIETH CHAPTER
Of the Second Day
1. CONCERNING the second day, it is written thus: [Gen. i 68] And God
said, Let there be a firmament in the midst of the waters, and let it be a distinction
or division between the waters: So there God made the firmament, and divided the
waters under the firmament, from the waters above the firmament, and it was so
done. And God called the firmament, heaven; and so out of the evening and the
morning the second day came to be.
2. This description sheweth once more that the dear man Moses was not
the original author thereof; for it is written very obscurely and baldly,
though indeed it hath a very excellent understanding and meaning.
3. Without doubt the Holy Ghost would not have it revealed, lest the devil
should know all the mysteries in the creation. For the devil doth not know
the creation of the light, viz. how heaven is made out of the midst or centre
of the water.
4. For he can neither see nor comprehend nor apprehend the light and holy
generation or production, which standeth in the water of the heaven, but
he can see the generation or production only which standeth in the
astringent, bitter, sour and hot quality, from whence existed the outermost
birth or geniture, which is his royal fort or castle.
5. The meaning is not that he hath no power in the elementary water, to
possess it; for the outermost corrupted birth or geniture in the elementary
water belongeth also to the wrath of God, and death is also therein, as well as
in the earth.
6. But the spirit in Moses meaneth here quite another sort of water, which
the devil can neither understand nor comprehend: But if it should have
been declared so long a time ago, then the devil would have learned it from
man, and had without doubt strowed his hellish chaff also into it.
7. Therefore the Holy Ghost hath kept it hidden almost till the last hour
before the evening, wherein his thousand years are accomplished, and then he
must be let loose again for a little season, as is to be read in the Revelation
[Rev. xx. 3] [" After that summer cometh the last winter; but the sun will shine
warm yet, before that time." ]
8. But seeing he is now loose from the chains of darkness, God causeth lights
to be set up everywhere in this world, whereby men might learn to know
him, and his feats and wiles, and beware of him.
9. Whether he be loose or no I offer it to every one to consider; but view the
world in the clear light, and thou wilt find, that at present the four new sons
which the devil generated when he was thrust out of heaven, do govern the
world, viz. 1. Pride, 2. Covetousness, 3. Envy, 4. Wrath; these rule the world
at present, and are the devil's heart, his animated or soulish spirit.
10. Therefore view the world very well, and then thou wilt find that it fully
qualifieth, uniteth and coworketh with these four new sons of the devil.
Therefore men have cause to look circumspectly to themselves. For this is
the time of which all the prophets have prophesied; and Christ in the
Gospel, [Luke xviii. 8] saying, Thinkest thou that the Son of Man will find any
faith, when he shall come again to judge the world?
11. The world supposeth that it flourisheth now, and standeth in its flower,
because the clear light hath moved over it. But the spirit sheweth to me that
it standeth in the midst or centre of hell.
12. For it forsaketh the love, and hangeth on covetousness, extortion and
bribery; there is no mercy at all therein: Every one crieth out, If I had but
money! Those that are in authority and power suck the very marrow from
the bones of men of low degree and rank, and feed upon the sweat of their
brows. Briefly, there is nothing else but lying, deception, robbing and
murdering, and so [this world] may very justly be called the devil's nest
and dwellinghouse.
13. The holy light is nowadays accounted a mere history and bare
knowledge, and that the spirit will not work therein; and yet they suppose
that is faith which they profess with their mouths.
14. O thou blind and foolish world! full of the devil. It is not faith, to know
that Christ died for thee, and hath shed his blood for thee, that thou
mightest be saved: This in thee is but a mere history and knowledge, the
devil also knoweth as much, but it profiteth him nothing; so thou also, thou
foolish world, goest no further, but contentest thyself with the bare
knowledge, and therefore this thy knowledge will judge thee.
15. But if thou wouldst know what the true faith is, then observe: Thy heart
must not qualify or cooperate with the four sons of the devil, in pride, covet-
ousness, envy, wrath, extortion, oppression, lying, deceiving, murder, and tearing
the bread out of thy neighbours throat, studying day and night to do mischief, in
bringing subtle devices and designs to effect, that thou mayest court and give
satisfaction to the fourfold devil of pride, covetousness, envy and wrath, and
exercise thyself in worldly pleasures and voluptuousness.
16. For thus saith the spirit in its zeal, or in the jealousy of God's wrath in
this world: While thy spirit and will qualifieth or cooperateth with and in
the four vices or sins of the devil, thou art not one spirit with God; and
though thou didst every hour offer [the worship or prayer of] thy lips, and
bow the knee before me, yet I will accept none of thy labour: Is not my
breath, however, continually before me? What shall thy incense be to me in
my fierce wrath? Dost thou think I will receive the devil into myself, or
exalt hell into heaven?
17. Convert! Convert! and strive against the malice and wickedness of the devil,
and incline thine heart towards the LORD thy GOD, and walk in his will. If
thy heart will incline to me, saith the spirit, then will I also incline to thee:
Or dost thou think that I am false and wicked, as thou art?
18. Therefore I say now, if thy heart doth not qualify, mix or cooperate with
God in thy knowledge, out of a true purpose of love, then thou art a
dissembler, liar and murderer in the sight of God. For God doth not hear
any man's prayer, unless his heart be fully directed and bent in obedience to
God.
19. Wouldst thou fight against the wrath of God? Then thou must put on
the helmet of obedience and of love, otherwise thou wilt not break through;
and if thou dost not break through, then thou fightest in vain, and
remainest to be a servant or minister of the devil, in one way as well as in
another.
20. What good will thy knowledge do thee, if thou wilt not strive and fight
therein? It is just as if one knew of a great treasure, and would not go for it;
but, though he knoweth he might have it, would rather starve for hunger in
the bare knowing of it.
21. Thus saith the spirit, Many Heathen, who have not thy knowledge, and
yet strive or fight against the wrath, will enter into the kingdom of heaven
before thee.
22. For who shall judge them, if their heart do qualify, unite or operate with
God? For though they do not know him, and yet work and labour in his
spirit, in righteousness, and in the purity of their heart, in true love one to
another, they testify assuredly that the law of God is in their heart [1 Rom. ii. 15].
23. But seeing thou knowest it, and dost it not, and the others know it not,
but yet do it, they, with their doing, judge thy knowledge; and thou art
found to be a hypocrite, a dissembler, and an unprofitable servant, who
wert put into the vineyard of the Lord, and wilt not work therein.
24. What dost thou suppose the Master of the house will say to thee, when
he shall require and demand his talent with which he entrusted thee, thou
having buried it in the earth? Will he not say, Thou perverse wicked servant, why
didst thou not put my talent out upon use, and then I could have demanded the
principal and the interest or profit?
25. And so the sufferings of Christ will be quite taken from thee, and will be
given to the Heathen, who had but one talent, and yet yielded to the Master
of the house five; and thou wilt have to howl with the dogs.
Now observe:
26. If we rightly consider how God separated the water under the
firmament, from the water above the firmament, then great things will be
found therein.
27. For the water which resteth on the earth is as corrupt and perished and
mortal or dead a being or thing as the earth is, and belongeth also to the
outermost birth, which with its comprehensibility, or as to its palpability,
standeth in death, even as the earth and stones do.
28. The meaning is not that the water is quite reprobated, rejected or thrust
out from God; for the heart therein belongeth yet to the astral birth or
geniture, out of which the holy birth becometh generated.
29. But death standeth in the outermost birth, and therefore is the palpable
water separated from the impalpable. Now thou wilt ask, How is that?
Answer.
30. Behold the water in the deep above the earth, which qualifieth, mixeth or
uniteth with the elementary air and fire, that is the water of the astral birth
or geniture, wherein standeth the astral life, and wherein especially the Holy
Ghost moveth, and through which the third and innermost birth doth
generate incomprehensibly as to the wrath of God therein: That water to our
eyes seemeth like the air.
31. But that, in the deep above the earth, water, air and fire are one in
another, every intelligent man may see and understand.
32. For thou seest that often the whole deep is very clear and pure, and
then, in a quarter of an hour, is covered with watery clouds; that is, when the
stars from above, and the water upon the earth from beneath, kindle
themselves, and so water is suddenly there also generated; which would
not be, if the wrath did not also stand in the astral birth or geniture.
33. But seeing all is corrupted, therefore must the upper water in the wrath
of God come to help the astringent, bitter and hot quality of the earth, and
soften the quality and quench its fire, so that the life may always be
generated, and that the holy birth, between death and the wrath of God,
may be generated also.
34. But that also the element of fire is, and doth rule in the deep of the air
and water, thou seest in tempests of lightning; also thou perceivest how the
light of the sun kindleth the element of fire on the earth with its reflection,
although many times aloft in the upper region towards the moon it is very
cold.
35. But now God separated the palpable water from the impalpable, and
placed the palpable on the earth, and the impalpable remained still in the
deep, in its own seat, as it had been from eternity.
36. But seeing the wrath also is in that water in the deep above the earth,
therefore constantly, through the kindling of the stars, and of the water in
the wrath, such palpable water generateth itself, which, with its outermost
birth, standeth in death.
37. And which, seeing it qualifieth or uniteth with the innermost birth of the
astral birth or geniture, cometh to help the Salitter of the corrupted earth,
and quencheth its wrath; whereby, in the astral birth or geniture, all
standeth in the life. And so the earth generateth the life through the death.
The Gate of the Mystery.
38. But that there is a firmament between the waters, which firmament is
called heaven, hath this understanding or meaning:
39. The whole deep, from the moon to the earth, standeth with its whole
working in the wrathful and comprehensible or palpable birth or geniture;
for the moon is the goddess of the palpable birth; so the house of the devil,
of death, and of hell, is in the circuit, orb or extent between the moon and
the earth.
40. Where, therefore, the fierce wrath of God, in the outermost birth or
geniture in the deep, becometh daily kindled and blown up by the devils
and all wicked men, through the great sins of man, which still qualify, mix,
unite or cooperate with the astral birth or geniture in the deep.
41. Therefore God hath made the firmament, which is called heaven,
between the outermost and the innermost birth; and that is a partition or
division between the outermost and the innermost birth or geniture.
42. For the outermost birth of the water cannot comprehend the innermost
birth of the water which is called heaven, and which is made out of the
midst or centre of the water. [" Heaven is the firmament, viz. the fire-sea, or sea
of fire, out of the seven spirits of nature, out of which the stars, as a quintessence,
were concreted, incorporated or created by the Word FIAT: It hath or containeth
both fire and water, and hangeth in itself inwardly on the first Principle, and will
bring its wonders, with or as to the figure of them, into the eternal; but its birth or
geniture fadeth or passeth away."]
43. Now the innermost birth of heaven reflects strongly upon the earth, and
holdeth the outermost water upon the earth strongly captive, together with
the earth also.
44. If that were not, then, with the revolution of the globe of the earth, the
water would be divided or dissolved again; also then would the earth
crumble, break and moulder away in the deep (and all would be a Chaos
again).
45. Therefore that firmament, between the outermost palpable water and
the inward, holdeth the earth and the palpable water captive. But now thou
mayest ask, What kind of firmament of heaven then is that which I can
neither see nor apprehend?
Answer.
46. It is the firmament between the clear Deity and the corrupt nature, which
thou must break through when thou intendest to come to God; and it is
that very firmament which doth not quite stand in the wrath, neither is it
altogether or perfectly pure; concerning which it is written, [job XV. 15] The
very heavens are not pure in the sight of God. But at the Last Judgment Day the
wrath will be purged from them. For it is written, [Matt xxiv. 35] Heaven and
earth shall pass away, but my words shall not pass away, saith Christ. [Mark xiii.
31]
47. Now that impurity in that heaven is the wrath, but the purity is the word
of God, which he once spake, saying [Gen.i. 6.]; Let the water under the
firmament be separated from the water above the firmament. And that word
standeth and is comprised in the firmament of the water, and holdeth
captive or fixed the outward water, together with the earth.
The Gate of the Deity. Observe here the hidden Mystery of God.
48. When thou beholdest the deep above the earth, thou oughtest not to say
that it is not the gate of God, where God in his holiness dwelleth: No, no,
think not so; for the whole holy Trinity, God the Father, Son, and Holy
Ghost, dwelleth in the centre under the firmament of heaven, though that
very firmament cannot comprehend him.
49. Indeed, all is as it were one body, the outermost and the innermost
birth, together with the firmament of heaven, as also the astral birth therein,
in and with which the wrath of God also qualifieth, mixeth and uniteth; but
yet they are one to another as is the government, frame or constitution in
man.
50. [Note three sorts of births or genitures in man] The flesh signifieth, 1.
The outward birth or geniture, which is the house of death. 2. The second
birth or geniture in man is the astral, in which the life standeth, and wherein
love and wrath wrestle the one with the other; and thus far man himself
knoweth himself; for the astral birth generateth the life in the outermost,
that is, in the dead flesh. 3. The third birth is generated between the astral
and the outermost, and that is called the animated or soulish birth or
geniture, or the soul, and is as large as the whole man.
51. And that birth or geniture the outward man neither knoweth nor
comprehendeth; neither doth the astral comprehend it, for every qualifying
or fountain spirit comprehendeth only its innate or instant root, which
signifieth or resembleth the heaven.
52. And that animated or soulish man must press through the firmament of
heaven to God, and live with God, else the whole man cannot come into
heaven to God.
53. For every man that desireth to be saved, must, with his innate, instant
births or genitures, be as the whole Deity with all the three births in this
world is.
54. Man cannot be absolutely or wholly pure, or devoid of wrath and sin, for
the births of the depth in this world are not fully pure before the heart of
God [Job XV. 15]; love and wrath always wrestle the one with the other,
whence God is called [Exod. XX. 5., Deut V. 9.] an angry zealous God.
55. Now as a man is, in the government or order of his nativity, birth or
geniture, just so also is the whole body of God in or of this world; but in the
water standeth the meek life.
56. As, I. First in the outward body of God, in or of this world, there is the
congealed, astringent, bitter and hot death, in which the palpable water is
also congealed and dead.
57. Therein now is the darkness, wherein king Lucifer and his angels, as also
all fleshly or carnal wicked men, lie captive, even with or in their living
bodies, as also the separated spirits of damned men.
58. This birth can neither see, hear, feel, smell nor comprehend the heart of
God, but is a foolish virgin [folly], which king Lucifer in his pride hath
caused so to be.
59. II. The second birth is the astral, which thou must understand to be the
life of the seven qualifying or fountain spirits, wherein now the love and the
wrath are against each other; therein standeth the upper water, which is a
spirit of the life, and therein, or between, is the firmament of heaven, which
is made out of the midst or centre of the water.
60. Now this birth or geniture presseth through the outward congealed
birth quite through death, and generateth the astral life in the death, that is,
in the congealed earth, water and flesh of the beasts and of men, also of the
fowls, fishes and worms or creeping things.
61. The devil can reach half into this birth, so far as the wrath
comprehendeth or reacheth, but no deeper, and thus far goeth his
dwelling, but no deeper. Therefore the devil cannot know how the other part
in this birth hath a root; and so far man is come in his knowledge, from the
beginning of the world to this time, since his fall. But the other root, called
the heaven, the spirit hath kept hidden and concealed from man till this
time, lest the devil should have learned it from man, and should have
strowed poison into it for man before his eyes.
62. This other part of the astral birth, which standeth in the love in the sweet
water, is the firmament of heaven, which holdeth captive the kindled
wrath, together with all the devils, for they cannot enter thereinto; and in
that heaven dwelleth the Holy Spirit, which goeth forth from the heart of
God, and striveth or fighteth against the fierceness, and generateth to
himself a temple in the midst, in the fierceness of the wrath of God.
63. And in this heaven dwelleth the man that feareth God, even with and in
the living body; for that heaven is as well in man as in the deep above the
earth. As is the deep above the earth, so is man also, both in love and
wrath, till after the departure of the soul; but when the soul departeth from
the body, then it abideth either in the heaven of love only, or only in the
heaven of wrath.
64. That part, which here it hath comprehended in its departure, is now its
eternal and indissoluble dwellinghouse, and from thence it can never get;
for there is a great cleft [1 Luke xvi. 26] between them; as Christ speaks of
the rich man.
65. And in this heaven the holy angels dwell amongst us, and the devils in
the other part: and in this heaven man liveth between heaven and hell, and
must endure and suffer from the fierceness many hard blows, temptations,
persecutions, and many times torments and squeezings.
66. The wrath is called the cross, and the loveheaven is called patience, and
the spirit that riseth up therein is called hope and faith, which qualifieth,
mixeth or uniteth with God, and wrestleth with the wrath till it overcometh [1
John v. 4] and getteth the victory.
67. And herein lieth the whole Christian doctrine: He that teacheth
otherwise doth not know what he teacheth, for his doctrine hath no foot,
ground or foundation, and his heart always tottereth, wavereth and
doubteth, and knoweth not what it should do.
68. For his spirit always seeketh for rest, but findeth it not; for it is
impatient, and always seeketh after novelties, or some new thing; and when
it findeth somewhat, it tickleth itself therewith, as if it had found some new
treasure, and yet there is no steadfastness, stability or certainty in him, but
he seeketh continually for abstinence or for a diversion.
69. O ye theologists! the spirit here openeth a door and gate for you: If you will
not now see, and feed your sheep and lambs on a green meadow, but on a
dry, seared heath, you must be accountable for it before the severe, earnest
and wrathful judgment of God; therefore look to it.
70. I take heaven to witness that I perform here what I must do; for the
spirit driveth me to it, so that I am wholly captivated therewith, and cannot
be freed from it, whatever may befall me hereafter, or ensue upon it.
The Holy Gate.
71. III. The third birth or geniture in the body of God, in or of this world, is
under the firmament of heaven, hidden or concealed; and the firmament of
heaven qualifieth, mixeth or uniteth therewith, but yet not fully bodily, but
creaturely, as the angels and the souls of men do.
72. And this third birth or geniture is the almighty and holy heart of God,
wherein our King Jesus Christ, with his natural body, sitteth at the right hand
of God, as a King and Lord of the whole body or place of this world, who
encompasseth, holdeth and preserveth all with his heart.
73. And this firmament of heaven is his throne or footstool, and the
qualifying or fountain spirits of his natural body rule in the whole body of
this world, and all is tied, bound or united with them, all whatsoever that
standeth in the astral birth in the part of love: The other part of this world is
tied, bound and united with the devil.
74. Thou must not think, as Johannes Calvus or Calvinus thought, which was,
that the body of Christ is not an almighty being [Wesen], and that it
comprehendeth or reacheth no farther than the little circumscribed place
wherein it is.
75. No; thou child of man, thou errest, and dost not rightly understand the
divine power: Doth not every man in his astral, qualifying or fountain
spirits comprehend the whole place or body of this world, and the place
comprehendeth man? it is all but one body, only there are distinct members.
76. Why then should not the qualifying or fountain spirits in the natural
body of Christ qualify, mix or unite with the qualifying or fountain spirits
of nature? Is not his body also out of the qualifying or fountain spirits of
nature, and is not his heart animated or become soulish from or out of the
third birth or geniture, which is the heart of God, which comprehendeth all
angels and the heaven of heavens, even the whole Father?
77. Ye Calvinists, desist from your opinion, and do not torment yourselves
with the comprehensible or palpable being; for God is a Spirit;[ John iv. 24.]
and in the comprehensibility or palpability standeth death.
78. The body of Christ is no more the hard comprehensibility or palpability,
but the divine comprehensibility or palpability of nature, like the angels.
79. For our bodies also, at the resurrection, will not consist of such hard
flesh and bones, but will be like the angels. And though indeed all forms
and powers will be therein, and all faculties and members, even to the privy
parts, yet these will be in another manner of form, and so also will the
entrails and guts; but we shall not have the hard comprehensibility or
palpability.
80. For Christ, after his resurrection, saith to Mary Magdalen, at the
sepulchre in Joseph's garden, [John xx. 17.] Touch me not, for I am not yet
ascended to my God and to your God. As if he would say, I have not now the
bestial body any more, although I shew myself to thee in my form or shape
which I had, otherwise, thou, in thy bestial body, couldst not see me.
81. And so during the forty days after his resurrection he did not always
walk visibly among the disciples, but invisibly, according to his heavenly
and angelical property; though when he would speak or talk with his
disciples, then he shewed or presented himself in a comprehensible or
palpable manner and form, that thereby he might speak natural words with
them: for the corruption cannot comprehend or apprehend the divine
(words or things).
82. Also it sufficiently appeareth that his body was of an angelical kind, in
that he went to his disciples through closed doors [John xx. 19.].
83. Thus now thou must know, that his body qualifieth, mixeth or uniteth
with all the seven spirits in nature in the astral birth in the part of love, and
holdeth sin, death and the devil captive in its wrath part.
84. Thus thou now understandest what God made on the second day, when
he separated the water under the firmament from the water above the
firmament. Thou seest also, how thou art in this world everywhere in
heaven, and also in hell, and dwellest between heaven and hell, in great
danger.
85. Thou seest, also, how heaven is in a holy man; and that everywhere,
wheresoever thou standest, goest or liest, if thy spirit doth but qualify or
cooperate with God, then, as to that part, thou art in heaven, and thy soul is
in God. Therefore also saith Christ, [John x. 28, 29] My sheep are in my hands,
no man can pull them away from me.
86. In like manner thou seest, also, how thou art always in hell among all
the devils, as to the wrath; if thy eyes were but open, thou wouldst see
wonderful things; but thou standest between heaven and hell, and canst see
neither of them, and walkest upon a very narrow bridge.
87. Some men have many times, according to or in the sidereal or astral
spirit, entered in thither, and been ravished in an ecstasy, as men call it,
and have presently known the gates of heaven and of hell, and have told,
shewn and declared how that many men dwell in hell, with or in their
living bodies, or with their bodies alive: Such indeed have been scorned,
derided or laughed at, but with great ignorance and indiscretion, for it is
just so as they declare; which I will also describe more at large in its due
place, and shew in what manner and condition it is with them.
88. But the water hath a twofold birth, and I will here prove that also, with
or by the language of nature; for that is the root or mother of all the languages
which are in this world; and therein standeth the whole perfect knowledge
of all things.
89. For when Adam spake at the first, he gave names to all the creatures,
according to their qualities and innate, instant operations, virtues or
faculties. And it is the very language of the total, universal nature, but is
not known to every one. For it is a hidden secret mystery, which is
imparted to me by the grace of God from the spirit, which hath a delight
and longing towards me.
Now observe:
90. The word Wasser (Water) is thrust forth from the heart, and closeth
together the teeth, and passeth over the astringent and bitter qualities, and
toucheth them not, but goeth forth through the teeth, and the tongue
contracteth and rouseth up itself, together with the spirit, and helpeth to
hiss, and so qualifieth, mixeth or uniteth with the spirit, and the spirit
presseth very forcibly through the teeth. But when the spirit is almost quite
gone forth, then the astringent and bitter spirit contracteth and rouseth up
itself, and afterwards first qualifieth with the word, but yet sitteth still in its
seat, and afterwards jarreth mightily and strongly in the syllable fer.
91. But now, that the spirit conceiveth itself at the heart, and cometh forth
and closeth together the teeth, and hisseth with the tongue through the
teeth, signifieth that the heart of God hath moved itself, and with its spirit
made a closure round about it, which is the firmament of heaven: Also, as the
teeth do shut and close together, and then the spirit goeth through the teeth,
so also the spirit goeth forth from the heart into the astral birth or geniture.
92. And as the tongue frameth itself for the hissing, and qualifieth, mixeth or
uniteth with the spirit, and moveth therewith, so the soul of man coimageth
or frameth itself with the Holy Spirit, and qualifieth, operateth or uniteth
therewith, and presseth together jointly in the power thereof, through
heaven, and ruleth together also therewith in the word of God.
93. But, that afterwards the astringent and bitter qualities awaken behind,
and coimage afterwards to the framing of the word, signifieth that indeed
all is as it were one body, but the heaven and the Holy Spirit, together with
the heart of God, hath its proper seat to itself; and the devil, together with
the wrath of God, can comprehend neither the Holy Spirit nor the heaven;
but the devil, together with the wrath, hangeth in the outward birth in the
word, and the wrath helpeth to image all in the outermost birth in this
world, all whatsoever that standeth in the comprehensibility or palpability;
just as the astringent and bitter qualities afterwards rouse themselves behind
to the framing of the word, and qualify, operate or unite therewith.
94. That the spirit first goeth over the astringent and bitter qualities
unperceived, signifieth that the gate of God is everywhere in this world all
over, wherein the Holy Ghost ruleth; and that the heaven standeth open
everywhere, even in the midst or centre of the earth; and that the devil
nowhere can either see or comprehend or apprehend the heaven, but is a
grumbling and snarling hellhound, which afterwards, when the Holy Ghost
hath built or raised to himself a Church and Temple, first cometh out from
behind and destroyeth it in the wrath, and hangeth behind at the word as an
enemy, who will not endure that a Temple of God should be raised or built
in his land or country, whereby his kingdom might be lessened or diminished.
THE TWENTY-FIRST CHAPTER
Of the Third Day.
1. ALTHOUGH in the writings of Moses the spirit hath kept the deepest
mysteries secret, hidden and concealed in the letter, yet all is so very
regularly described that there is no defect at all in the order thereof.
2. For when God through the Word had created heaven and earth, and had
separated the light from the darkness, and had given a place to each of them,
then each began at once its birth or geniture and qualifying or working.
3. On the first day God drave together (or compacted) the corrupt Salitter,
which so came to be in the kindling of his wrath, I say, God then drave it
together or created it through the strong spirit; for the word Schuff (created)
signifieth here a driving together (or compaction).
4. In this driving together or compaction of the corrupted WrathSalitter, was
king Lucifer also, as an impotent prince, together with his angels, driven into
the hell of the Wrath-Salitter, into that place where the outward halfdead
comprehensibility is generated, which is the place or space between the
naturegoddess, the moon, and the dead earth.
5. Now when this was done the deep became clear, and with the hidden or
concealed heaven the light was separated from the darkness, and the globe
of the earth in the great wheel of nature was rolled or turned once about; and
accordingly the there passed the time of one revolution, or of one day, which
containeth twentyfour hours.
6. In the duration of the second day began the sharp separation, and the
incomprehensible cleft was made between the wrath and the love of the light;
and so king Lucifer was firmly, strongly or fast bolted up into the house of
darkness, and was reserved to the final Judgment.
7. So also the water of life was separated from the water of death, yet in that
manner as that, in this time of the world, they hang the one to the other, as
body and soul, and yet neither of them comprehendeth the other. The heaven
which was made out of the midst or centre of the water is the cleft between
them, so that the comprehensible or palpable water is a death, and the
incomprehensible or impalpable is the life.
8. Thus now the incomprehensible spirit, which is God, ruleth everywhere
in this world, and replenisheth or filleth all, and the comprehensible
hangeth or dependeth on him, and dwelleth in the darkness, and can
neither see nor hear nor smell nor feel the incomprehensible one, but seeth
the works thereof, and is a destroyer of them.
9. Now when God had bound up the devil in the darkness through the
closure of the heaven, which heaven is everywhere in all places, then he
began again his wonderful birth or geniture in the seventh naturespirit, and
all generated again as it had done from eternity.
10. For Moses writeth thus: [gen. i. 1113] And God said, Let the earth send forth
grass and herbs that yield a seed, and the fruit tree yielding or bearing fruit after
its kind, which hath its own seed in itself, upon the earth, and it was so done. And
the earth sent forth grass, and the herb that yieldeth seed, each after its kind, and
the tree yielding fruit, which hath its seed in itself, every one according to its kind;
and God saw that it was good. And so out of evening and morning the third day
came to be.
11. This indeed is very rightly and properly described, but the true ground
sticketh hidden or concealed in the word, and hath never been understood
by man. For man since the fall could never comprehend or apprehend the
inward birth or geniture, to perceive how the heavenly birth or geniture is;
but his reason lay captivated in the outward comprehensibility or
palpability, and could not penetrate and press through heaven, and see the
inward birth or geniture of God, which also is in the corrupted earth, and
everywhere, in all places.
12. Thou must not here think that God hath made some new thing, which
never was before; for if that were so, then there had been another God,
which is not possible to be. For without or besides this one only God,
nothing is at all, for the gates of hell are not anywhere without, beyond or
absent from this one only God; only, there is a partition or distinction
between the love in the light, and the kindled wrath in the darkness, so that
the one cannot comprehend the other, and yet the one hangeth to the other
as one body.
13. The Salitter, out of which the earth is come to be, was from eternity, and
stood in the seventh qualifying or fountain spirit, which is the naturespirit,
and the other six have generated the seventh continually, and are
encompassed or surrounded therewith, or lie captivated or enclosed therein,
as in their mother, and are the power and life of the seventh, just as is the
astral birth in the flesh.
14. But when king Lucifer had stirred the wrath in this birth or geniture,
and had with his loftiness brought the poison and death into it, then in the
wrathful birth, in the fierceness or sting of death, such earth and stones
were generated.
15. Upon this now ensued the spewing out thereof; for the Deity could not
endure such a birth or geniture in the love and light of God, but the
corrupted Salitter must be driven together into a lump, and lord Lucifer also
with it. So then presently the innate light in the corrupted Salitter went out
or extinguished, and the closure of the heaven was made between the wrath
and the love, that so such Salitter might be generated no more, and that
heaven might hold the wrath in the outermost birth or geniture in nature
captive in the darkness, and be an eternal partition or separation between
them.
16. This being accomplished in the two days, then on the third day the light
rose up in the darkness, and the darkness, together with the prince thereof,
could not comprehend it.
17. For out of the earth there sprang up grass and herbs and trees, and now
also it standeth written thus: [Gen. i. 12 ] Each according to its kind. In these
words lieth hidden or concealed the kernel of the eternal birth or geniture,
and it cannot be comprehended or apprehended by or with flesh and
blood, but the Holy Ghost, through the animated or soulish birth, must
kindle the astral man, otherwise he is blind herein, and understandeth
nothing but concerning earth and stones, also grass, herbs and wooden
trees.
18. But now is it written here, God sprach (said), Let the earth bring forth grass,
and herbs, and fruitful trees. Observe here:
19. The word sprach (said), is an eternal word, and was before the times of
the wrath from eternity in this Salitter, when the Salitter still stood in the
heavenly form and life, and now also it is not quite dead in its centre, but
only in the comprehensibility or palpability.
20. But now when the light rose up again in the outward
comprehensibility, or in death, then the eternal word stood in its full birth,
and generated the life through and out of death, and the corrupted Salitter
brought forth fruit again.
21. But seeing the eternal word must qualify, mix or unite with the
corruption in the wrath, thereupon the bodies of the fruits were evil and
good. For the outward birth or geniture of the fruits must be out of or from
the earth which is in death; and the spirit of life must be out of the astral
birth which standeth in love and wrath.
22. For thus stood the birth or geniture of nature in the time of the kindling,
and was thus together incorporated in the earth, and must also in such a
birth spring up again: For it is written, [Gen. i 12] That the dead earth should
let the grass and herbs and trees spring up, each according to its kind, that is,
according to the kind and quality that it had been in from eternity, and as it
had been in the heavenly quality, kind and form. For that is called its own
kind which is received in the mother's body or womb, and is its own by
right of nature, as its own peculiar life.
23. Thus the earth brought forth no strange life, except that which had been
in it from eternity: As before the time of the wrath it had brought forth
heavenly fruits, which had a holy, pure heavenly body, and were the food
of angels, so now it brought forth fruits according to its comprehensible,
palpable, hard, evil, wrathful, poisonous, venomous, halfdead kind; for as
the mother was, so were her children.
24. Not that the fruits of the earth are thereupon wholly in the wrath of God;
for the one only, incorporated or compacted word, which is immortal and
incorruptible, which was from eternity in the Salitter of the earth, sprang up
again in the body of death, and brought forth fruit out of the dead body of
the earth; but the earth comprehended not the word, though the word
comprehended the earth.
25. And now as the whole earth was, together with the word, so was the
fruit also; but the word remained in the centre of the heaven, which is also
in this place hiddenly; and this birth or geniture caused the seven qualifying
or fountain spirits, out of or from the outermost, corrupt and dead birth or
geniture, to form the body; and itself, viz. the Word or Heart of God,
remained in its heavenly seat, sitting on the throne of majesty, and filled the
astral and also the mortal birth or geniture, but to them was the holy life
altogether incomprehensible.
26. Thou must not think that thereupon the outermost dead birth or
geniture of the earth hath gotten such a life, through the risen word that
sprang up, that it is no more a death, and that death no longer is in her fruit:
No; that can never be; for that which is once dead in God is really dead, and
in its own power can never be living again; but the word, which qualifieth,
mixeth or uniteth with the astral birth in the part of the love, generateth the
life through the astral birth or geniture, through the death.
27. For thou seest plainly how all the fruits of the earth, whatsoever it
bringeth forth, must putrefy and rot; also that they are a death.
28. But that the fruits get a body other than the earth is, which body is
much fuller of virtue, fairer or more beautiful, also of a better taste, relish
and smell, is because the astral birth or geniture receiveth power or virtue
from the word, and formeth or frameth another body, which standeth half
in the death and half in the life, and standeth hidden between the wrath of
God and the love.
29. But, that the fruits upon the body are much pleasanter, more lovely,
sweeter and milder, and with a good taste and relish, that is [because of]
the third birth out of the earth, according to which the earth shall be purged
and cleansed at the end of this time, and shall be set or put again into its
first place; but the wrath will abide in death. The richly joyful Gate of Man.
30. Behold, thus saith the spirit in the word, which is the very heart of the
earth, and which riseth or springeth up in his heaven, in the clear flash of
the life, wherewith my spirit in its knowledge qualifieth, mixeth or uniteth,
and through which I write these words.
31. Man is made out of the seed of the earth, out of an incorporated or
compacted mass or lump [" Understand, out of the matrix of the earth,
wherein the eye is twofold, the one in God and the other in this world, out of three
Principles."] and not out of the wrath, but out of the birth or geniture of
the earth, as a king or heart of the earth, and stood in the astral birth or
geniture in the part of the love; but wrath hung to him, which he should
have put forth from himself, as the fruit putteth forth from itself the
bitterness of the tree.
32. But that, he did not, but reached back from the love into the wrath, and
lusted after his dead or mortal mother, to eat of her, and to suck her breast,
and to stand upon her stock.
33. Now according to his wrestling so also it befell him, and so he brought
himself with his outermost birth or geniture into the death or mortality of
his mother, and with his life he brought himself out from the love into the
part of the wrathful, astral birth or geniture.
34. And there he standeth now, between heaven and hell, in the face of the
devil in his kingdom, against whom the devil warreth, fighteth and striveth
continually, that he might either banish him out of his country into the
earth, or make him a child of wrath in hell. And what is now his hope?
Answer.
35. Behold! thou blind Heathen; behold! thou render, perverter, obscurer
and wrester of the Scriptures, open thy eyes wide, and be not ashamed at
this simple plainness; for God lieth hid in the centre, and is yet much more
simple and plain; but thou seest him not.
36. Behold! thy spirit or thy soul is generated from or out of thy astral birth
or geniture, and is the third birth in thee, just as an apple upon a tree is the
third birth or geniture of the earth, and hath not its vegetation in, from, or
within the earth, but from above the earth; and if it were a spirit, as thy soul
is, it would not suffer the earth any more to tie or bind it to corruption.
37. But thou must know, however, that the apple on its stock or branch,
with its innermost birth or geniture, qualifieth, mixeth or uniteth with the
word of God, through whose power it is grown out of the earth.
38. But since the wrath is in the body of the mother of the apple, this same
mother cannot get the apple out of the palpable birth, and the apple must
remain, as to its body, in the palpability, in death. A new translation of this
par. has been substituted for Sparrow's rendering.
39. But in its power, in which its life standeth, wherewith it qualifieth,
mixeth or uniteth with the word of God, this apple will, in its mother, in
the power of the word at the Last Judgment Day, be set or put again into its
heavenly place, and be separated from the wrathful and dead or mortal
palpability, and spring up in the heaven of this world, in a heavenly form,
and be a fruit for men in the other life. [" Here understand, the power of the
Principle, out of which the apple and all things grow, will, in the renovation of
the world, spring up again in paradise with the wonders.
40. But seeing thou art made out of the seed of the earth [" Red earth is fire
and water, conceived " with or by the Word Fiat out of the " matrix of the earth:
when man imagined " or set his desire into the earth he became " earthly."] and
hast set or put thy body back again into thy mother, therefore thy body also
is become a palpable, dead or mortal body, such as thy mother is.
41. Thy body hath the same hope which thy mother the earth hath, viz. that
at the Last Judgment Day, in the power of the word, it will be set or put
again into its first place.
42. But seeing thy astral birth standeth here on earth in the wrath, and
qualifieth, mixeth or uniteth with the love in the word, (just as the fruit on
the tree doth, for the power of the fruit qualifieth or uniteth with the word),
therefore thy hope standeth in God. For the astral birth or geniture standeth in
love and wrath, and that, in this time, it cannot boast of, on account of the
outermost birth or geniture in the flesh, which standeth in death.
43. For the dead or mortal flesh hath encompassed the astral birth, and
man's flesh is a dead carcass, whilst it is yet in the mother's body or womb,
and is encompassed with hell and God's wrath.
44. But now the astral birth generateth the animated soulish birth, viz. the
third, which standeth in the word, wherein the incorporated or compacted
word lieth hidden in its heaven. [" The Sulphur to the (production of the) soul
is the first Principle in the eternal willspirit, and cometh to life in the third
Principle, and so liveth between love and wrath, and hangeth to both."]
45. Now, since thou hast thy reason, and art not like the apple on the tree,
but art created an angel and the similitude or image of God, instead of the
expulsed devils, and knowest how thou canst with thy astral birth, in the
part of love, qualify or unite with the word of God, therefore thou canst, in
the centre of the word, set or put thy animated or soulish birth into heaven,
and thou canst with thy soul, even with thy living body in this dead or
mortal palpability, rule with God in heaven.
46. For the word is in thy heart [Deut. xxx. 14],[Rom. x. 8], and qualifieth or
uniteth with the soul, as if it were one being; and if thy soul standeth in the
love, then it also is one being. And, thou mayest say, that according to thy
soul thou sittest in heaven, and livest and reignest with God. [" Understand,
according to the spirit of the " soul, with the image out of the animated or " soulish
fire.]
47. For the soul, which apprehendeth the word, hath an open gate in heaven,
and can be prevented by nothing; neither doth the devil see the soul,
because it is not in his country or dominions.
48. But seeing thy astral birth standeth with the one part in the wrath, and
that the flesh through the wrath standeth in death, thereupon the devil, in
the part of the wrath, seeth continually even into thy heart, and if thou
lettest him have any room or place there, then he teareth out from the word
that part of the astral birth which standeth in the love.
49. Then thy heart is a dark valley: And if thou dost not labour and work
quickly again to the birth of the light, then he kindleth the wrath-fire therein,
and then shall thy soul be spewed out from the word, and then it qualifieth
or uniteth with the wrath of God, and so afterwards thou art a devil, and not
an angel, and canst not, with thy animated or soulish birth, reach the gates
of heaven.
50. But if thou fightest and strivest with the devil, and keepest the gate of
love in thy astral birth, and so departest from hence as to the body, then thy
soul remaineth in the word quite hidden from the devil, and reigneth with
God, even unto the day of the restitution of that which was lost.
51. But if thou standest with thy astral birth in the wrath, when thou
departest from hence as to the body, and thy soul be not comprehended in
the word, then thou canst never reach the gates of heaven; but into what
part thou hast sown thy seed, that is, thy soul, in that very part will thy
body also rise.
The Gate of the Power.
52. That soul and body will come together again at the Day of the Resur-
rection thou mayest perceive here by the earth. For the Creator said, Let the
earth bring forth grass and herbs, and trees bearing fruit, each according to its
kind. Then each sprang up according to its kind, and grew. And as before
the time of the wrath it had a heavenly body, so it got now an earthly one,
answerable to its mother.
53. But it is to be considered how all was comprised in the word at the
great tumult and uproar of the devil, so that all sprang up in its own being
according to its power, virtue and kind, as if it had never been destroyed, but
only altered.
54. Now if it was thus at that time, when there was such murdering and
robbing, sure it will be much more so at the Last Judgment Day, when the
earth shall be separated in the kindled wrath-fire, and will be living again or
revived. Then, surely, it will be comprehended in the word of love, as it
hath in the same word here generated its fruit of grass, herbs and trees, as
also all manner of mineral ores of silver and gold.
55. But seeing the astral birth of the earth standeth in the love, and the
outward standeth in death, therefore will each remain in its seat, and so life
and death will sever themselves.
. Where, now, would the soul of man rather be at the day of regeneration,
than in its father, that is, in the body which hath generated it? [Note, Christ's
not being ascended to his Father]
57. But seeing the soul, all the while the body had been in death, remained
hidden in the word, and seeing the same word also holdeth the earth in the
astral birth in the love, therefore it [the soul] qualifieth, mixeth or uniteth
through the word, all the time of its hiddenness and secrecy, also with its
mother the body, according or as to the astral birth or geniture in the earth,
and so body and soul in the word were never separated the one from the
other, but live jointly and equally together in God.
58. And though indeed the bestial body must putrefy and rot, yet its power
and virtue live, and in the meanwhile there grow out of its power, in its
mother, fair, beautiful roses, blossoms and flowers; and though it were
quite burnt up and consumed in the fire, yet its power and virtue stand in
the four elements in the word, and the soul qualifieth, mixeth or uniteth
therewith; for the soul is in heaven, and the same heaven is everywhere, even
in the midst or centre of the earth.
59. O, dear man, view thyself for a while in this looking-glass ; thou wilt find it
more largely to be read of concerning the creation of man. This I set down
here for this very cause, that thou mightest the better understand the power
of creation, and that thou mightest the better conceive and fit thyself for
this spirit, and so learn to understand its language.
The open Gate of the Earth.
Now it might be asked, From or out of what matter or power and virtue, then,
did the grass, herbs and trees spring forth? What manner of substance or
condition or constitution hath this kind of creature?
Answer.
60. The simple saith, God made all things out of nothing. But he knoweth not
that God; neither doth he know what God is: for when he beholdeth the
earth, together with the deep above the earth, he thinketh, verily all this is
not God; or else he thinketh, God is not there. He always imagineth that
God dwelleth only above the azure heaven of the stars, and ruleth, as it
were, with some spirit which goeth forth from him into this world; and that
his body is not present here upon the earth, nor in the earth.
61. Just such opinions and tenets I also have read in the books and writings
of doctors (der Doctoren), and there are also very many opinions,
disputations and controversies arisen about this very thing among the
learned.
62. But seeing God, in his great love, openeth to me the gate of his being,
and remembereth the Covenant which he hath with man, therefore I will,
according to my gifts, faithfully and earnestly unlock and set wide open all
the gates of God, so far as God will give me leave.
63. It is not so to be understood as that I am sufficient enough in these
things, but only so far as I am able to comprehend.
64. For the being of God is like a wheel, wherein many wheels are made one
in another, upwards, downwards, crossways, and yet they continually turn,
all of them together.
65. Which, indeed, when a man beholdeth the wheel, he highly marvelleth
at it, and, in its turning, cannot at once learn to conceive and apprehend it:
But the more he beholdeth the wheel, the more he learneth its form or
frame; and the more he learneth, the greater longing he hath to the wheel;
for he continually seeth somewhat that is more and more wonderful, so
that a man can neither behold it, nor learn it enough.
66. Thus I also, what I do not enough describe in one place concerning this
great Mystery, that you will find in another place; and what I cannot
describe in this book, in regard of the largeness of the Mystery, and my
incapacity, that you will find in the others following
67. For this book is the first sprouting or vegetation of this twig, which
springeth or groweth green in its mother, and is as a child that is learning to
walk, and is not able to run apace at the first.
68. For though the spirit seeth the wheel, and would fain comprehend its
form or frame in every place, yet it cannot do it exactly enough, because of
the turning of the wheel: But when the wheel cometh about again, so that
the spirit can again see the first apprehended or conceived form, then
continually it learneth more and more, and always delighteth in and loveth
the wheel, and longeth after it still more and more.
Now observe:
69. The earth hath just such qualities and qualifying or fountain spirits as
the deep above the earth or as heaven hath, and all of them together belong
to one only body; and the whole or universal God is that one only body. But
that thou dost not wholly and fully see and know him, sins are the cause
thereof, with and by which thou, in this great divine body, liest shut up in
the dead or mortal flesh; and the power or virtue of the Deity is hidden from
thee, even as the marrow in the bones is hidden from the flesh.
70. But if thou, in the spirit, breakest through the death of the flesh, then
thou seest the hidden God. For as the marrow in the bones penetrateth,
presseth or breaketh through and giveth virtue, power and strength to the
flesh, and yet the flesh cannot comprehend or apprehend the marrow, but
only the power and virtue thereof, so no more canst thou see the hidden
Deity in thy flesh, but thou receivest its power, and understandest therein
that God dwelleth in thee.
71. For the dead or mortal flesh belongeth not to the birth of life, and
therefore cannot receive or conceive the life of the light as a propriety; but
the life of the light in God riseth up in the dead or mortal flesh, and
generateth to itself, from or out of the dead or mortal flesh, another
heavenly and living body, which knoweth and understandeth the light.
72. For this body is but a husk, from which the new body groweth [" The
new body groweth out of the heavenly substantiality in the Word, out of the flesh
and blood of Christ, out of the mystery of the old body."] as it is with a grain
of wheat in the earth. The husk or shell will not rise again, no more than it
doth in the wheat, but will remain for ever in death and in hell.
73. Therefore man carrieth about with him here upon earth, in his body, the
devil's eternal dwellinghouse. O thou fair excellent goddess! mayest thou
not well prance and trick thyself therein, and in the meanwhile invite the
devil into the new birth for a guest, will it not profit thee very much? Take
heed that thou dost not generate a new devil, who will remain in his own
house.
74. Behold the mystery of the earth: as that generateth or bringeth forth, so
must thou generate or bring forth. The earth is not that body which
groweth or sprouteth forth, but it is the mother of that body; as also thy
flesh is not the spirit, but the flesh is the mother of the spirit.
75. But now in both of them, viz. in the earth and in thy flesh, there is
hidden the light of the clear Deity, and it breaketh through, and generateth
to itself a body according to the kind of each body; for man according to his
body, and for the earth according to its body; for as the mother is, so is the
child also.
76. Man's child is the soul, which is generated out of the astral birth from or
out of the flesh; and the earth's child is the grass, the herbs, the trees, silver,
gold, and all mineral ores. Now thou askest, How then shall I do, that I may
understand somewhat concerning the birth or geniture of the earth?
Answer.
77. Behold! the birth of the earth standeth in its birth or geniture as the
whole Deity doth, and there is no difference at all, but only as to the
corruption in the wrath, wherein comprehensibility or palpability standeth;
that only is the difference or distinction, and is the death between God and
the earth.
78. Thou must know that all the seven spirits of God are in the earth, and
generate as they do in heaven: For the earth is in God, and God never died;
but the outermost birth or geniture is dead, in which the wrath resteth, and
is reserved for king Lucifer, to be a house of death and of darkness, and to
be an eternal prison or dungeon.
Of the seven Spirits of God, and of their Operation in the Earth.
79. The first is the astringent spirit, and that contracteth or draweth
together in the astral birth of the seven qualifying or fountain spirits a mass
or lump in the earth, through the kindling of the superior birth or geniture
above the earth, and drieth up that with its sharp coldness; just as it
contracteth or draweth the water together and maketh ice thereof, so also it
contracteth or draweth together the water in the earth, and maketh thereof a
dry mass or lump.
80. Then next the bitter spirit, which existeth in the fireflash, is also in the
matter or mass, and that cannot endure to be captivated or imprisoned in
the dried exsiccated matter, but rubs itself against the astringent spirit in the
dried mass or lump, so long till it kindleth the fire; and so when that is done,
then the bitter spirit is terrified, and getteth its life. Conceive this here aright.
81. In the earth thou canst not trace nor find, besides plants and metals,
anything but astringency, bitterness, and water: But the water now therein
is sweet, opposite to the other two qualities: Also it is thin or transparent,
and the other two are hard, rough and bitter, and always the one is against
the other. Thereupon there is a perpetual struggling, fighting and
wrestling, but in the struggling of these three the life doth not yet stand; but
they are a dark valley, and they are three things which can never endure
one another, but there is an eternal struggling among them.
[82. is absent according to Sparrow's text]
83.From hence mobility taketh its original; also God's wrath, which resteth
in the hidden secrecy, taketh its original from hence; and so also the original
of the devil, of death and of hell, ariseth from hence; as you may read
thereof concerning the fall of the devil.
The Depth in the Centre of the Birth or Geniture
84. Now when these three, viz. the astringency, the bitterness, and the
sweetness, rub themselves one against another; then the astringent quality
groweth predominant, for it is the strongest, and forcibly attracteth or
draweth the sweetness together, for the sweetness is meek and extensive on
account of its suppleness, and must yield to be captivated or imprisoned.
85. So when that is done, then the bitterness is also together captivated or
imprisoned in the body of the sweet water, and becometh also together
dried up, and then the astringent, the sweet and the bitter are one in
another, and struggle so strongly in the dried mass or lump till the mass be
quite dry: For the astringent quality always contracteth it together, and
drieth it more and more.
86. But when the sweet water can defend itself no longer, then anguish
riseth up in it; just as in man, when he is dying, when the spirit is departing
from the body, and so the body yieldeth itself captive as a prisoner to
death; just so the water also yieldeth itself captive as a prisoner.
87. And in this anxious rising up an anguish1 humour or ing heat is
generated, whereby a sweat [moisture or humour] presseth forth, as it doth
in a dying man; and that sweat qualifieth, mixeth or uniteth with the
astringent and bitter qualities, for it is their son, which they have generated
out of the sweet water, and which they had killed and brought to death.
88. Now when that is done, then the astringent and bitter qualities rejoice in
their son, understand, in the sweat, and both of them give to it their power,
virtue and life, and stuff it like a greedy gormandizing hog, so that it soon
comes to grow full and swelled: For the astringent quality, and also the
bitter, always draw the sap out of the earth, and stuff it into their young
son.
89. But the body, which was first contracted or drawn together out of the
sweet water, remaineth dead or mortal, and the sweat [or juice] of the body,
which qualifieth, mixeth or uniteth with the astringent and bitter qualities,
hath the house therein, where it spreadeth itself forth, groweth gross, full
[fat] and lusty or wanton.
90. But now the two qualities, viz. the astringent and the bitter, cannot leave
their contention and opposition, or contrary will, but wrestle continually
one with the other: The astringent is strong, and the bitter is swift.
91. So now, when the astringent grappleth with the bitter, the bitter leaps
aside, and taketh the son's sap along with it; and then the astringent
everywhere presseth hard after it, and would fain captivate it. Then the
bitter rusheth out from the body, and extendeth itself as far as it can.
92. But when the body begins to be too strait or narrow for it, that it can
extend or stretch it no more, and that the contention is too great, then the
bitter must yield itself captive. Yet, for all that, the astringent cannot kill the
bitter, but only holds it captive, and so the strife in them is so great that the
bitter breaks out of the body in strings [fibres] like threads, and taketh some
of the son's sap or body along with it. And this now is the vegetation or
growing, and incorporating or embodying of a root in the earth. Now thou askest,
How can God be in that birth or geniture?
Answer.
93. Behold! that is the birth or geniture of nature; and so, if in these three
qualities, viz. the astringent, the bitter and the sweet, the wrath-fire were
not kindled, then thou wouldst plainly see where God is.
94. But now the wrath-fire is in all three; for the astringent is much too
cold, and contracteth or draweth the body too hard together; and the sweet
is much too thick and dark, which the astringent soon catcheth, and
holdeth it captive, and drieth it too much; and then the bitter is too stinging,
murderous and raging; and so they cannot be reconciled to agree.
95. Else if the astringent were not so much kindled in the cold fire, and the
water were not so thick, also the bitter not so swelling, rising and
murderous, then they might kindle the fire, from whence the light would
exist, and from the light the love; and so out of the fireflash the tone would
exist. Then thou wouldst see plainly whether there would not be a heavenly
body there, wherein the light of God would shine.
96. But seeing the astringent is too cold, and drieth the water too much,
thereupon it captivateth the hot fire in its coldness, and killeth or
destroyeth the body of the sweet water, and so the bitter captivateth it, and
drieth it up.
97. So in this exsiccation or drying up, the unctuosness or fatness in the
sweet water is killed or destroyed, in which the fire kindleth itself, and so
out of that unctuosity or fatness an astringent and bitter spirit comes to be.
For when the unctuosness or fat in the sweet water dieth, then it is turned
into an anguishing sweat, in which the astringent and the bitter qualify, mix
or unite.
98. The meaning is not that the water dieth quite; no, that cannot be, but the
astringent spirit taketh captive in its cold fire the sweetness or the
unctuosity and fatness of the water, and qualifieth, mixeth or uniteth
therewith, and maketh use thereof for its spirit: Its own spirit being wholly
benumbed, and in death, therefore it maketh use of the water for its life, and
draweth out the water's unctuosity or fatness to itself, and bereaveth the
water of its power.
99. Then the water becometh an anguishing sweat, which standeth between
death and life, and so the fire of the heat cannot kindle itself: For the
unctuosity or fatness is captivated in the cold fire, and so the whole body
remaineth a dark valley, which standeth in an anguishing birth or geniture,
and cannot comprehend or reach the life. For the life which standeth in the
light cannot elevate itself in the hard, bitter and astringent body; for it is
captivated in the cold fire, but not quite dead.
100. Thou must see that all this is really so. For example, take a root which
is of a hot quality, put it in warm water, or take it into thy mouth, and make
it warm and supple or moist; then thou wilt soon perceive its life, and active
or operative quality: But so long as it is without or absent from the heat, it is
captivated in death, and is cold, as any other root or piece of wood is.
101. Then thou seest that the body upon the root is dead also; for when the
virtue is gone out of the root, then the body is but a dead carcass and can
operate or effect nothing at all. And that is because the astringent spirit and
the bitter have killed or destroyed the body of the water and attracted the
fatness or unctuosity thereof to themselves; and thus they have drawn or
sucked up the spirit thereof into the dead body.
102. Otherwise, if the sweet water could keep its unctuosity or fatness in its
own power, and the astringent spirit and the bitter did rub themselves one
with another very gently in the sweet water, then they would kindle the
unctuosity or fatness in the sweet water, and then the light would instantly
generate itself in the water, and would enlighten the astringent and the
bitter quality.
103. Whereupon they would get their true life, and would be satisfied by
the light, and rejoice highly therein, and from that living joy love would
arise, and then the tone would rise up in the fireflash, through the rising up
of the bitter quality in the astringent. If that were done there would be a
heavenly fruit, just as it [the fruit] springeth up in heaven.
104. But thou art to know that the earth hath all the qualifying or fountain
spirits. For through the devil's kindling the spirits of life were incorporated
or compacted together also in death, and, as it were, captivated, but not
quite murdered.
105. The first three, viz. the astringent, the sweet, and the bitter, belong to
the imaging or forming of the body; and therein standeth the mobility, and
the body or corporeity. And these now have the comprehensibility or
palpability, and are the birth of the outermost nature.
106. The other three, viz. the heat, the love, and the tone, stand in the
incomprehensibility, and are generated out of the first three; and this now
is the inward birth, wherewith the Deity qualifieth, mixeth or uniteth.
107. If the first three were not congealed or benumbed in death they could
kindle the heat, and then thou wouldst soon see a bright, shining, heavenly
body, and thou wouldst see plainly where God is.
108. But seeing the first three qualities of the earth are congealed or
benumbed in death, therefore they remain also a death, and cannot elevate
there life into the light, but remain a dark valley, in which there standeth
God's wrath, death, and hell, as also the eternal prison and source or
torment of the devil.
109. Not that these three qualities of the outermost birth, in which the
wrath-fire standeth, are rejected and reprobated of the innermost; no, but
only the outward palpable body, and therein the outward hellish source,
quality or torment.
110. Here thou seest once more how the kingdom of God and the kingdom
of hell hang one to the other, as one body, and yet the one cannot
comprehend the other. For the second birth, viz. the heat, light, love, and the
sound or tone, is hidden in the outermost, and maketh the outward
moveable, so that the outward gathereth itself together, and generateth a
body.
111. Though the body standeth in the outward palpableness, yet it is
formed according to the kind and manner of the inward birth, for in the
inward birth or geniture standeth the word, and the word is the sound or
tone, which riseth up in the light in the fireflash through the bitter and
astringent quality.
112. But seeing the sound of God's word must rise up through the
astringent bitter death, and generate a body in the halfdead water,
thereupon that body is good, and also evil, dead and also living; for it must
instantly attract the sap of fierceness and the body of death, and stand in
such a body and power, as doth the earth, its mother.
113. But that the life lieth hid under and in the death of the earth, as also in
the children of the earth, I will here demonstrate to you.
114. Behold! man becometh weak, faint and sick, and if no remedy be used,
then he soon falls into death. The sickness is caused either by some bitter
and astringent herb which groweth out of the earth, or else is caused by an
evil, mortiferous deadly water, or by several mixtures of earthly herbs, or
by some evil stinking and rank flesh or meat, and surfeit from thence to
loathing.
115. Now if a learned physician inquireth of the sick person from what his
disease is proceeded, and taketh that which is the cause of the disease,
whether it be flesh, water or herbs, and distils or burneth it to powder,
according as the matter is, and so burneth away the outward poison
thereof, which standeth in death; then, in that distilled water, or burnt
powder, the astral birth remaineth in its seat, where life and death wrestle
one with the other, and are both capable of being raised up; for the dead body
is gone.
116. So now, if thou minglest with this water or powder some good treacle
or the like, which holdeth captive the rising up and the power of the wrath
in the astral birth, and givest it to the sick party or patient in a little warm
drink, be it beer or wine, then operateth the innermost and hidden birth of
the thing which, through its outermost dead birth, hath caused the disease
in man.
117. For when it is put into warm liquor, then the life in the thing becometh
rising, and would fain raise itself, and be kindled in the light; but it cannot,
because of the wrath, which is opposite to it in the astral birth or geniture.
118. But it can do thus much, viz. it can take away the disease from a man;
for the astral life riseth up through death, and taketh away the power from
the sting of death: And so when that hath gotten the victory, then the party
becometh sound again.
119. Thus thou seest how the power or virtue of the Word and eternal life in
the earth, and in its children, lieth hidden in the centre in death, and
springeth up through death, incomprehensibly as to the death, and
continually travaileth in anguish to the birth of the light, and yet cannot
flourish or bud, till the death be severed from it.
120. But it hath its life in its seat, and that cannot be taken from it, but death
hangeth to it in the outermost birth or geniture, as also the wrath in death;
for the wrath is the life of death and of the devil; and in the wrath standeth
also the corporeal being, or the bodies of the devils, but the dead birth or
geniture is their eternal dwellinghouse.
The Depth in the Circle of the Birth or Geniture.
Now one might ask, What manner of substance hath it, or what is the
condition thereof, that the astral birth of the earth did begin its qualifying,
operating and generating one day sooner than the astral in the deep above
the earth; seeing the fire in the deep above the earth is much sharper and
easier to be kindled, than the fire in the earth; and seeing also that the earth
must be kindled by the fire in the deep above the earth, else it can bear no
fruit?
Answer.
121. Behold, thou understanding spirit: The spirit speaketh to thee, and not
to the dead spirit of the flesh: Open wide the door of thy astral birth, and
elevate that one part of the astral birth in the light, and let the other in the
wrath stand still, and take heed also that thy animated or soulish spirit do
wholly unite with the light.
122. So when thou standest in such a form, then thou art as heaven and
earth are, or as the whole Deity is with its births or genitures in this world.
123. But now if thou art not thus, then thou art blind herein, though thou
were the wittiest and wisest doctor that ever could be found in the world.
124. But if thou art thus, then raise up thy spirit and see: through thy
astrological art, thy deep sense and thy measuring of circles thou canst not
apprehend it; it must be born IN THEE, else thou gettest neither grace nor
art.
125. If the eyes of thy spirit are to stand open, then thou must generate thus,
else thy comprehensibility is a foolish virgin, and it befalls thee, as if a
limner should offer to pourtray the Deity on a table, and tell thee, It is made
right, the Deity is just so.
126. Then the believer and the limner are both alike, both of them see
nothing but wood and colours only, and the one, blind, leadeth the other:
Surely thou art not to fight there with beasts, but with gods. Now observe:
127. When the whole Deity in this world moved itself to the creation, then,
not only the one part did move, and the other rest, but all stood jointly in
the mobility, even the whole deep, so far as lord Lucifer was king, and so far
as the place of his kingdom reached, and so far as the Salitter in the wrath-
fire was kindled.
128. The motion of the three births lasted the length of six days and nights,
wherein all the seven spirits of God stood in a full moving birth or geniture,
as also the heart of the spirits; and the Salitter of the earth turned about in
that while six times in the great wheel; which wheel is the seven qualifying
or fountain spirits of God. At each turning about or diurnal revolution
there was generated a several special work or production, according to the
innate, instant qualifying or fountain spirits.
129. For the first qualifying or fountain spirit is the astringent, cold, sharp
and hard birth or geniture, and that belongeth to the first day; in the astral
birth or geniture the astrologers call it the Saturnine, which was performed
on the first day. For therein the hard, dry, sharp earth and stones came to
be, and were incorporated or compacted together; moreover, then also was
generated the strong firmament of heaven, and the heart of the seven spirits
of God stood hidden in the hard sharpness.
130. Astrologers appropriate or attribute the second day to Sol or the sun,
but it belongeth to Jupiter, to speak astrologically; for on the second day the
light brake forth out of the heart of the seven qualifying or fountain spirits,
through the hard quality of heaven, and caused a mitigation, or an allaying
in the hard water of the heaven, and the light became shining in that
meekness and allaying.
131. Then the meekness and the hard water separated themselves asunder,
and the hardness remained in its hard place, as a hard death, and the
meekness or softness penetrated through the hardness in the power of the
light.
132. And this now is the water of life, which is generated in the light of God
out of the hard death. And thus the light of God in the sweet water of
heaven brake through the astringent and hard, dark death; and thus the
heaven is made out of the midst or centre of the water.
133. The hard firmament is the astringent quality, and the gentle, mild or
meek firmament is the water, in which the light of life riseth up, which is
the clarity or bright light of the Son of God. In this manner or form also the
knowledge, and the light of life, riseth up in man, and the whole light of God
in this world standeth in such a form, birth, and rising up.
134. The third day is very rightly attributed to Mars, because Mars is a bitter,
and a furious raging and stirring spirit. It [in?] the third revolution of the
earth the bitter quality rubbed itself with the astringent. Understand this
Thing rightly.
135. When the light in the sweet water did penetrate through the astringent
spirit, then the fireflash, terror or crack of the light, when it kindled itself in
the water, rose up in the astringent and hard, dead quality, and made all
stirring: from thence existed the mobility.
136. Now I speak here not only of the heaven above the earth, but this
stirring and birth or geniture was also in the earth, and everywhere.
137. But seeing the heavenly fruits, before the time of the wrath, sprang up
only in this stirring of the seven qualifying or fountain spirits, and
vanished and passed away again by their stirring, and so changed or
altered themselves, therefore on the third day of the birth or geniture of the
creation they sprang up also through the stirring of the fireflash in the
astringent quality of the earth.
138. Though indeed the whole Deity is in the centre of the earth, hidden, yet
the earth could not, for all that, bring forth heavenly fruit, for the astringent
quality had shut and barred the hard bolt of death upon it, and so the heart
of the Deity, in all the births, remained hidden in its meek and light heaven.
139. For the outermost birth is nature, and that ought not to reach back into
the heart of God, neither can it, but it is the body, in which the qualifying
or fountain spirits generate themselves, and shew forth and manifest their
birth or geniture by their fruits.
140. Therefore on the third day the earth began to spring, just as the
qualifying or fountain spirits stood in the crack of the word or fireflash.

THE TWENTY-SECOND CHAPTER
Of the Birth or Geniture of the Stars, and Creation of the Fourth Day.
1. HERE now is begun the describing of the astral birth. It ought well to be
observed what the first title of this book meaneth, which is thus expressed:
The DaySpring or Dawning in the East, or MorningRedness in the Rising. For
here will a very simple man be able to see and comprehend or apprehend
the being of God.
2. The Reader should not make himself blind through his unbelief and dull
apprehension; for here I bring in the whole or total nature, with all her
children, for a witness and a demonstration. If thou art rational, then look
round about thee, and view thyself; also consider thyself aright, and then
thou wilt soon find from or out of what spirit I write.
3. For my part, I will obediently perform the command of the spirit, only,
have thou a care, and suffer not thyself to be shut out by an open door; for
here the gates of knowledge stand open to thee.
4. Though the spirit will indeed go against the current of some astrologers,
that is no great matter to me, for I am bound to obey God rather than men;
men are blind in or concerning the spirit, and if they will not see, then they
may remain blind still. Now observe:
5. Now when upon the third day the fireflash rose up out of the light, which
was shining in the sweet water, which flash is the bitter quality which
generateth itself out of the kindled terror or crack of fire in the water:
6. Then the whole nature of this world became springing, boiling and
moving in the earth, as well as above the earth, and everywhere, and began
to generate itself again in all things.
7. Out of the earth sprang up grass, herbs and trees; and in the earth, silver,
gold, and all manner of ores came to be; and in the deep above the earth
sprang up the wonderful forming of power and virtue. 8. But that thou
mayest understand what manner of substance and condition all these things
and births or genitures have, I will describe all in order one after another,
that thou mayest rightly understand the ground of this Mystery.
I will treat, 1. Of the earth. 2. Of the deep above the earth. 3. Of the incorp-
orating or compacting of the bodies of the stars. 4. Of the seven chief
qualities of the planets, and of their heart, which is the sun. 5. Of the four
elements. 6. Of the outward comprehensible or palpable birth or geniture,
which existeth out of this whole regimen or dominion. 7. Of the wonderful
proportion and fitness or dexterity of the whole wheel of nature.
9. Before this looking-glass I will now invite all lovers of the holy and
highlytobeesteemed arts of philosophy, astrology, and theology, wherein I will
lay open the root and ground of them.
10. Though I have not studied nor learned their arts, neither do I know how
to go about to measure their circles; I take no great care about that.
However, they will have so much to learn from hence, that many will not
comprehend the ground thereof all the days of their lives.
11. I have no use for their tables, formulae or schemes, rules and ways, for I
have not learned from them, but I have another teacher or schoolmaster,
which is the whole or total NATURE.
12. From that whole nature, together with its innate, instant birth or
geniture, have I studied and learned my philosophy, astrology, and theology,
and not from men, or by men.
13. But seeing men are gods, and have the knowledge of God the only
Father, from whom they are proceeded or descended, and in whom they
live, therefore I despise not the canons, rules and formulae of their
philosophy, astrology, and theology: For I find, that for the most part they
[the philosophers, etc.] stand upon a right ground, and I will diligently
endeavour to go according to their rules and formulae.
14. For I must needs say that their scheme of formulation is my master;
from it I have the first elements of my knowledge, and it is not my purpose
to controvert or amend their formulae (for I cannot do it, neither have I
learned them), but rather leave them where they are. A new translation of
this par. has been substituted for Sparrow's rendering.
15. I will not, however, build upon their ground, but as a laborious, careful
servant I will dig away the earth from the root, that thereby men may see
the whole tree, with its root, stock, branches, twigs and fruits; and they
may also see that my writing is no new thing, but that their philosophy and
my philosophy are one body, one tree, bearing one and the same sort of fruit.
16. Neither have I any command to bring in complaints against them, to
condemn them for anything, except for their wickedness and
abominations, as pride, covetousness, envy and wrath, against which the
spirit of nature complaineth very exceedingly, and not I: For what can I do,
that am poor dust and ashes, also very weak, simple, and altogether unable?
17. Only the spirit sheweth thus much: that to them is delivered and
entrusted the weighty talent, and the key; and they are drowned in the
pleasures of the flesh, and have buried their weighty talent in the earth, and
have lost the key in their proud drunkenness.
18. The spirit hath a long time waited on them, and importuned them that
they would once open the door, for the clear day is at hand; yet they walk
up and down in their drunkenness, seeking for the key, when they have it
about them, though they know it not; and so they go up and down in their
proud and covetous drunkenness, always seeking about like the country
man for his horse, who all the while he went seeking for him was riding
upon the back of that very horse he looked for.
19. Thereupon, saith the spirit of nature, seeing they will not awake from sleep
and open the door, I will therefore do it myself.
20. What could I, poor, simple layman, teach or write of their high art, if it
were not given to me by the spirit of nature, in whom I live and am? I am in
the condition or state of a vulgar or layman, and have no salary, wages or
pay for this writing: Should I, then, oppose the spirit, that he should not
begin to open where, and in whom, he pleaseth? I am not the door, but an
ordinary wooden bolt upon it: Now if the spirit should pluck me out from
thence, and fling me into the fire, could I hinder it?
21. But if I should be an unprofitable bolt, which would stubbornly resist to
be pulled out, and would bolt up and hinder the spirit in the opening, would
not the spirit be angry with me, tear me off, and cast me away, and provide
a more profitable and & fitter bolt? Then should I lie on the ground and be
trampled under foot, whereas formerly I made so fair a show upon the
door: What would be the use of the bolt, except as firewood?
22. Behold! I tell thee a Mystery: so soon as the door is set wide open to its
angle, all useless, fastnailed, sticking bolts or bars will be cast away, for the
door will never be shut any more at all, but standeth open, and then the four
winds will go in and out at it.
23. But the sorcerer sitteth in the way, and will make many so blind that
they will not see the door; and then they return home and say, There is no
door at all, it is a mere fiction. And so they go thither no more.
24. Thus men suffer themselves easily to be turned away, and so live in
their drunkenness.
25. Now when this is done, then the spirit which hath opened the gates is
angry, because none will go OUT and IN at its doors any more, and then it
flings the doorposts into the abyss, and then there is no more time at all.
Those that are within, remain within; and those that are without, remain
without. AMEN. Now it may be asked, What are the stars?
Answer.
26. Moses writeth concerning them thus: And God said; Let there be lights in
the firmament of heaven, to divide or distinguish the day from the night; and let
them give signs and seasons, days and years; and let them be lights in the
firmament of heaven to shine or give light upon the earth; and it was so done. And
God made two great lights; the greater light to rule the day, and the lesser light to
rule the night; as also the stars. And God set them in the firmament of the heaven,
to shine or give light upon the earth; and to rule day and night; also to divide or
distinguish the light from the darkness; and God saw that it was good, so out of the
evening and the morning the fourth day came to be.
27. This description sheweth sufficiently that the dear man Moses was not
the original author thereof; for the first writer did not know either the true
God, or the stars, what they were. It is very likely that the creation, before
the flood, was not described in writing, but was kept as a dark word in men's
memories, and so delivered from one generation to another, till after the
flood, and till people began to lead epicurean lives in all voluptuousness.
28. Then the holy patriarchs, when they saw that, described the creation, that
it should not be quite forgotten, and that the swinish, epicurean world
might have a looking-glass in the creation, wherein they might see that there
is a God, and that this being of the world did not so stand from eternity;
whereby they might have a glass to look into, and so fear the hidden God.
29. This was the chief teaching and doctrine of the patriarchs, both before
and after the flood, [namely] to direct men [i.e. men's attention] to the
creation, which [object] the whole book of Job also driveth at. A new
translation of this par. has been substituted for Sparrow's rendering.
30. After these patriarchs came the wise Heathen, who went somewhat
deeper into the knowledge of nature. And I must needs say, according to the
ground of the truth, that they, in their philosophy and knowledge, did
come even before the face or countenance of God, and yet could neither see
nor know him.
31. Man was so altogether dead in death, and so bolted up in the outermost
birth or geniture in the dead palpability; or else they could have thought,
that in this palpability there must needs be a divine power hidden in the
centre, which had so created this palpability, and moreover preserveth,
upholdeth and ruleth the same.
32. Indeed they honoured, prayed to, or worshipped the sun and stars for
gods, but knew not how these were created or came to be, nor out of what
they came to be: For they might well have thought that that which
proceeded from somewhat, and that that which created this, must needs be
older and higher or greater than all the stars.
33. Besides, they had the stones and the earth for an example, to shew that
these must proceed from somewhat, as also men, and all the creatures upon
the earth. For all give testimony that there must needs be in these things a
mightier and greater power at hand, which had so created all these things,
in that manner as they are.
34. But, indeed, why should I write much of the blindness of the Heathen;
are not our doctors, in their crowned ornaments of hoods and cornered
caps, as blind as they? Our doctors know indeed that there is a God, who
hath created all this, but they know not where that God is, nor how he is.
35. When they would write of God, then they seek for him without, and
absent from, this world, above only, in a kind of heaven, as if he were some
image that may be likened to somewhat. Indeed they grant that that God
ruleth all in this world with a spirit; but his corporeal propriety or
habitation they will needs have in a certain heaven aloft, many thousand
miles off.
36. Come on ye doctors! if you are in the right, then give answer to the spirit: I will
ask you a few questions. 1. What do you think stood in the place of this world
before the time of the world? Or, 2. Out of what do you think the earth and
stars came to be? Or, 3. What do you think there is in the deep above the
earth? Or, 4. From whence did the deep exist? Or, 5. How do you think man
is the image of God, wherein God dwelleth? Or, 6. What do you suppose
God's wrath to be? Or, 7. What is that in man which displeaseth God so
much, that he tormenteth and afflicteth man so, seeing he hath created him?
And 8. That he imputeth sin to man, and condemneth him to eternal
punishment? 9. Why hath he created that wherein or wherewith man
committeth sin? Surely that thing must be far worse. 10. Wherefore, and out
of what, is that come to be? Or, 11. What is the cause or beginning, or the
birth or geniture of God's fierce wrath, out of or from which hell and the
devil are come to be? Or, 12. How comes it that all the creatures in this world
do bite, scratch, strike, beat and worry one another, and yet sin is imputed
to man alone? Or, 13. Out of what are poisonous and venomous beasts and
worms and all manner of vermin come to be? Or, 14. Out of what are the
holy angels come to be? And 15. What is the soul of man? And lastly, 16.
What is the great God himself?
37. Give your direct and fundamental answer to all this, and demonstrate
what you say, and leave off your verbal contentions. Now if you can
demonstrate out of all your books and writings, 1. That you know the true
and only God; and, 2. How he is in love and wrath: Also, 3. What that God
is. And 4. If you can demonstrate that God is not in the stars, elements,
earth, men, beasts, worms, leaves, herbs and grass, nor in heaven and
earth; also that all this is not God himself, and that my spirit is false and
wicked; then I will be the first that will burn my book in the fire, and recall
and recant all whatsoever I have written, and will accurse it, and in all
obedience willingly submit myself to be instructed by you.
38. I do not say that I cannot err at all. For there are some things which are
not sufficiently explained, but are described, as it were, from a glimpse of the
great God, when the wheel of nature whirled about too swiftly, so that man,
with his halfdead and dull capacity or apprehension, cannot sufficiently
comprehend it; though what thou findest not sufficiently explained in one
place thou wilt find it done in another; if not in this book, then in the
others. Now thou wilt say, It doth not become me to ask such questions; for
the Deity is a Mystery, which no man can search into.
Answer.
39. Hearken: If it doth not become me to ask, then it doth not become thee to
judge me. Dost thou boast in the knowledge of the light, and art a leader of
the blind, and yet art blind thyself? How wilt thou shew the way to the
blind? In your blindness must you not both fall? But you will say, We are not
blind; for we well see the way of the light. Why then do you contend or
dispute about the way of the light, if none can see it rightly?
40. You teach others the way, and you are always seeking after it
yourselves, and so you grope in the dark, and discern it not. Or do you
suppose that it is sin for any man to ask after the way?
41. O ye blind men! leave off your contentions, and shed not innocent blood; also
do not lay waste countries and cities, to fulfil the devil's will; but put on the helmet
of peace, gird yourselves with love one to another, and practise meekness: Leave off
pride and covetousness, grudge not the different forms of one another, also suffer
not the wrath-fire to kindle in you; but live in meekness, chastity, friendliness and
purity, and then you are and live ALL in God.
42. For thou needest not to ask, Where is God? [See Ch. 14, par. 127]
Hearken, thou blind man; thou livest in God, and God is in thee; and if thou
livest holily, then therein thou thyself art God. For wheresoever thou
lookest, there, is God.
43. When thou beholdest the deep between the stars and the earth, canst
thou say, That is not God, or, There God is not? O, thou miserable
corrupted man! be instructed; for in the deep above the earth, where thou
seest and knowest nothing, and sayest there is nothing, yet even there is the
lightholy God in his Trinity, and he is generating there, as well as in the
high heaven aloft above this world.
44 Or dost thou think that in or at the time of the creation of this world he
departed and went away from his seat wherein he did sit from eternity? O
no; that cannot be, for though he would himself do so, he cannot do it, for he
himself is All: As little as a member of the body can be rent off from itself,
so little also can God be divided, rent or separated from being everywhere.
45. But that there are so many formings, figurings or framings in him, is
caused by his eternal birth or geniture, which first is threefold, and out of
or from that Trinity or Ternary it generateth itself infinitely, immeasurably
or inconceiveably.
46. Of these births or genitures I will here write, and shew to the children
of the last world what God is; not out of any boasting or pride, thereby to
disgrace or reproach anybody! No; the spirit will instruct thee, meekly and
friendly, as a father doth his children; for the work is not from my fleshly
reason, but the Holy Ghost's dear revelation, or breaking through in the flesh.
47. In my own faculties or powers I am as blind a man as ever was, and am
able to do nothing; but in the spirit of God my innate [regenerated] spirit
seeth through ALL, though not always with long stay or continuance; but
only when the spirit of God's love breaketh through my spirit, then is the
animated or soulish birth or geniture and the Deity one being, one
comprehensibility, and one light.
48. Am I alone only so? No, but all men are so, be they Christians, Jews,
Turks, or Heathen. In whomsoever love and meekness is, in them is also the
light of God. If thou sayest, No, this is not so; consider:
49. Do not the Turks, Jews, and Heathen live in the same body or corporeity
wherein thou livest, and do they not make use of that same power and
virtue of body which thou usest; moreover, they have even the same body
which thou hast, and the same God which is thy God is their God also? But
thou wilt say, They know him not; also they honour him not.
Answer.
50. Yes, dear man, now boast thyself that thou hast hit it well! Indeed thou,
above others, knowest God! Behold, thou blind man, wherever love riseth
up in meekness, there the heart of God riseth up. For the heart of God is
generated in the meek water of the kindled light, be it in man, or anywhere
else without man; it is everywhere generated in the centre, between the
outermost and the innermost birth or geniture.
51. Whatsoever thou dost but look upon, there, is God, but in this world the
comprehensibility standeth in the wrath, which the devil hath kindled; and
in the hidden kernel, in the midst or centre of the wrath, the light or heart
of God is generated, incomprehensibly as to the wrath; and so each of them
remaineth in its seat.
52. Yet, for all that, I do no way approve or excuse the unbelief of the Jews,
Turks, and Heathen, nor their stiffnecked stubbornness, nor their fierce
wrath, furious malice and hatred against the Christians. No; these things are
mere snares of the devil, whereby he allureth men to pride, covetousness,
envy and hatred, that he may kindle in them the hellish fire: Neither can I
say that these four sons of the devil are not domineering in Christendom,
and, indeed, in every man. Now thou sayest, What then is the difference
between Christians, Jews, Turks, and Heathen?
Answer.
53. Here the spirit openeth both door and gate; if thou wilt not see, then be blind.
54. I. The first difference, which God hath always held and maintained for
all those who know what God is, and how they should serve him, is that
they should be able by their knowledge to press through the wrath into
God's love, and overcome the devil: But if they do it not, then they are no
better than those that know it not.
55. But if he that knoweth not the way presseth through the wrath into the
love, then is he like the man who pressed through by his knowledge. But
those that persevere in the wrath, and wholly kindle it in themselves, they
are all alike, one and other, be they Christians, Jews, Turks, or Heathen. Or
what dost thou suppose it is, wherewith man can serve God?
56. If thou wilt dissemble with God, and adorn or magnify thy birth, then I
suppose thee to be a very fine angel indeed! He that hath love in his heart,
and leadeth a merciful, meek, and lowly-minded life, and fighteth against
malice and hatred, and presseth through the wrath of God into the light, he
liveth with God, and is one spirit with God.
57. For God needeth no other service, but that his creature, which is in his
body, do not slide back from him, but be holy, as he is.
58. Therefore also God gave the Law to the Jews, that they should
diligently study and endeavour after meek holiness and love, that thereby
all the world might have them for their looking-glass or mirror. But when
the Jews grew proud, and boasted in their birth, instead of entering into
love, they turned the law of love into sharpness of wrath; then God removed
their candlestick, and went to the Heathen.
59. II. Secondly, There is this difference between the Christians, Jews, Turks,
and Heathen: the Christians know the Tree of Life, which is CHRISTUS,
CHRIST, who is the Prince of our heaven and of this world, and ruleth in
all births or genitures as a King in God his Father, and men are his
members.
60. Now Christians know how they can, by the power of this Tree, press out
from their death, through his death, to him into his life, and reign and live
with him, wherein they also, with their pressing through with their new birth
out from this dead body, can be with him in heaven.
61. And though the dead body is in the midst or centre of hell among all the
devils, yet, for all that, the new man reigneth with God in heaven, and the
Tree of Life is to them a strong gate, through which they do enter into life:
But of this thou wilt find more largely in its proper place.
Now observe:
62. Moses writeth, that God said, Let there be lights in the firmament of heaven,
which should therein give a light to the earth, and divide or distinguish day and
night; also make years and times or seasons.
63. This description sheweth that the first writer did not know what the
stars are, though he was capable of understanding the right or law of God,
and hath taken hold on the Deity at the heart, and looked upon or had
respect to the heart, to consider what the heart and kernel of this creation is;
though the spirit kept the astral and outermost dead birth or geniture
hidden from him, and did only drive him in faith to the heart of the Deity.
64. Which is also the principal point most necessary for man: For when he
layeth hold on true faith, then he presseth through the wrath of God,
through death into life, and reigneth with God.
65. But seeing men now, at the end of this time, do listen and long very much after
the root of the tree, through which nature sheweih that the time of the discovery of
the tree is at hand, therefore the spirit will shew it to them. And the whole Deity
will reveal itself, which is the Dayspring, Dawning, or Morning-redness, and the
breakingforth of the great day of God, in which whatsoever is generated from death
to the regeneration of life shall be restored and rise again.
66. Behold, when God said, Let there be light, then the light in the powers of
nature, or the seven spirits of God, rose up, and the firmament of heaven,
which standeth in the Word, in the heart of the water, between the astral
and the outermost birth or geniture, was closed or shut up by or with the
Word and heart of the water, and the astral birth is the place of the
partingmark or limit, which standeth half in heaven and half in the wrath.
67. For from or out of that half part of the wrath the dead birth generateth
itself continually, and out of the other half part, which reacheth with its
innermost degree even into the innermost heart and light of God, the life
generateth itself now continually through death, and yet the astral birth or
geniture is not two bodies, but one body.
68. But when, in these two days, the creation of heaven and of earth was
completed, and the heaven was made in the heart of the water, for a
difference or distinction between the light of God and the wrath of God,
then, on the third day, through the terror or crack of the fireflash, which
rose up in the heart of the water, and presseth through death,
incomprehensibly as to death, there sprang up all manner of ideas, forms
and figures, as was done before the time of the kindled wrath.
69. But seeing the water, which is the spirit of the astral life, stood in the
midst or centre of wrath, and also in death, thereupon also every body
formed itself as was the birth or geniture to life and mobility.
Of the Earth.
70. But now the earth was the Salitter, which was cast up out of the
innermost birth and stood in death: But when the fireflash, through the
word, rose up in the water, then it was a terror or crack, from which existed
the mobility in death; and that mobility, in all the seven spirits, is now the
astral birth or geniture.
The Depth. Understand this aright.
71. Now when, on the third day, the fireflash in the water of death had
kindled itself, then the life pressed forth quite through the dead body of the
water and of the earth.
72. But yet the dead water and earth comprehend no more than the flash or
terror or crack of the fire, through which their mobility existeth: But the
light that riseth up very softly, gently or meekly in the fireflash neither the
earth nor the dead water can comprehend.
73. But it retaineth its seat in the kernel, which is the unctuosity or fatness,
or the water of life, or the heaven; for it is the body of life, which the death
cannot comprehend, and yet it riseth up in the death.
74. Neither can the wrath take hold of it or apprehend it, but the wrath
remaineth in the terror or crack of the fireflash, and maketh the mobility in
the dead body of the earth and the water.
75. But the light presseth in very gently after, and formeth the birth, which
birth, through the terror or crack of the fireflash, hath gotten its [the birth's]
compacted body.
Of the Growths or Vegetables of the Earth.
76. When now the wrathful fireflash awakened, and roused up the spirits of
nature, which stand in death in the earth, and made them moveable by its
fierce terror or crack, then the spirits began, according to their peculiar
divine right, to generate themselves, as they had done from eternity, and
form, figure or frame a body together, according to the innate, instant
qualities of that place.
77. Now, that kind of Salitter which, in the time of the kindling of the
wrath, did become torpid in death, as it did qualify or operate at that time,
in the innate, instant [instanding] life of the seven spirits of God, that also
did rise again in the time of the regeneration in the fireflash, and is not
become any new thing, but only another form of the body, which standeth
in the comprehensibility or palpability in death.
78. But now the Salitter of the earth and of the water is no more able to
change or alter itself in its dead being, and shew forth itself infinitely, as it
did in the heavenly place or seat; but when the qualifying or fountain
spirits form the body, then it riseth up in the power and virtue of the light.
79. And the life of the light breaketh through the death, and generateth to it
another body out of death, which is not conformable to, or of the condition
of, the water and the dead earth; also it doth not get their taste and smell;
but the power of the light presseth through, and tempereth or mixeth itself
with the power of the earth, and taketh from death its sting, and from the
wrath its poisonous, venomous power, and presseth forth up together in
the midst or centre of the body, in the growth or vegetation, as a heart
thereof.
80. And herein sticketh now the kernel of the Deity in the centre in its heaven,
which standeth hidden in the water of life, if thou canst now apprehend or lay hold
of it.
Of the Metals in the Earth.
81. The metals have the same substance, condition and birth or geniture as
the vegetables upon the earth. For the metals or mineral ores, at the time of
the kindling of the wrath in the innate, wheel of the seventh naturespirit,
stood in the fabric, work or operation of the love, wherein the meek
beneficence or welldoing generateth itself behind the fireflash; wherein the
holy heaven standeth, which in this birth or geniture, when the love is
predominant, presents or sheweth forth itself in such a gracious, amiable
and blessed clarity or brightness, and in such beauteous colours, like gold,
silver and precious stones.
82. But silver and gold in the dead palpability or tangibility are but as a
dark stone, in comparison with the root of the heavenly generating; but I
set it down here only that thou mayest know from whence it hath its
original.
83. But seeing it hath been the most excellent rising up and generating in
the holy heavenly nature, therefore also it is loved by man above all other
things in this world. For nature hath indeed written in man's heart that it is
better than other stones and earth; but nature could not reveal or manifest
to him the ground thereof, from whence it is come or proceeded, whereby
now thou mayest observe the Dayspring or Morningredness.
84. There are many several sorts of mineral ores, according as the Salitter in
nature's heaven was predominant at its rising up in the light of love: For
every qualifying or radical spirit in the heavenly nature containeth the
property or kind of all the qualifying or fountain spirits, for it is ever
infected or affected with the other, from whence the life and the
unsearchable birth or geniture of the Deity existeth: But yet it is
predominant as to its own power, and that is its own body, from whence it
hath the name.
85. But now every qualifying or fountain spirit hath the property of the
whole or total nature, and its fabric or work, at the time of the kindling of
the wrath, was together also incorporated in death; and out of every spirit's
fabric or work, earth, stones, mineral ores, and water came to be.
86. There also in the earth there are found, according to the quality of each
spirit, mineral ores, stones, water and earth; and therefore it is that the
earth is of so many various qualities, all as each qualifying or fountain
spirit, with its innate, instant birth or geniture, was at the time of the
kindling.
87. Nature hath likewise manifested or revealed so much to man, that he
knoweth how he may melt away the strange or heterogene matter from
every qualifying or fountain spirit's strange infected innate birth or
geniture; whereby that qualifying or fountain spirit might remain chief in
its own primacy.
88. You have an example of this in gold, and in silver, which you cannot
make to be pure or fine gold or silver, unless it be melted seven times in the
fire.[Psalm xii. 6.] But when that is done, then it remaineth in the middle or
central seat in the heart of nature, which is the water, sitting in its own
quality and colour.
89. I. First, the astringent quality, which holdeth the Salitter captive in the
hard death, must be melted away, which is the gross stony dross.
90. II. Then secondly, the astringent death of the water is to be separated,
from which proceeds a poisonous venomous water of separation, or
aquafortis, which standeth in the rising up of the fireflash in death, and
which is the evil, malignant, even the very worst, source of all in death,
even the astringent and bitter death itself; for this is the place where the life,
which existeth the in the sweet water, died in death: And that separateth
itself now in the second melting.
91. III. Thirdly, the bitter quality, which existeth in the kindling of the water
in the fireflash, is melted away, for that is a rager, raver, tyrant and
destroyer. Also no silver nor gold can subsist, if that be not killed or
mortified; for it maketh all dry and brittle, and presenteth or sheweth forth
itself in several colours; for it rideth through all spirits, assuming the colours
of all spirits.
92. IV. Fourthly, the firespirit, which standeth in the horrible anguish and
pangs of life, must be also melted away, for it is a continued father of the
wrath, and out of or from that is generated the hellish woe.
93. Now when the wrath of these four spirits is killed, then the mineral orey
Salitter standeth in the water, like a tough matter, and looketh like that
spirit which is predominant in the mineral ore; and the light which
standeth in the fire coloureth [tinctureth] it according to its own quality, be
it silver or gold.
94. And now this matter in the fourth melting looks like silver or gold, but
it is not yet fixed [subsistent], nor is it tough or malleable and pure enough;
its body indeed is subsistent, but not the spirit.
95. V. Now when it is melted a fifth time, then the lovespirit riseth up in the
water through the light, and maketh the dead body living again, so that the
matter, which remained in the first four meltings, getteth power or strength
again, which was the proper own of that qualifying or fountain spirit
which was predominant in this mineral ore.
96. VI. Now when it is melted the sixth time, then it groweth somewhat
harder, and then the life, which is risen up in the love, moveth and stirreth
itself. From this stirring existeth the tone in the hardness, and the mineral
ore gets a clear sound, for the hard and dead beating or noise of the bitter
fiery matter is gone away.
97. In this sixth melting I hold to be the greatest danger for [al]chymists
about the preparing of their silver and gold. For there belongeth to it, and is
required for it, a very subtile fire, and it may soon be burnt or made dead
or deaf; and it becometh very dim or blind if the fire be too cold.
98. For it must be a middle or mild fire; to keep the spirit in the heart from
rising it must be gently simmering, then it getteth a very sweet and meek
ringing sound, and continually rejoiceth, as if it would now be kindled
again in the light of God.
99. But if the fire be too hot in the fifth and sixth meltings, then the new life,
which hath generated itself in the love in the rising up of the light's power
out of the water, is kindled again in the fierceness in the wrath-fire, and the
mineral ore becomes a burnt scum and dross, and the alchymist hath dirt
instead of gold.
100. VII. Now when it is melted the seventh time, then there belongeth to,
and is required for, the process, a yet more subtile fire, for therein the life
riseth up and rejoiceth in the love, and will shew forth itself in infinity, as it
hath done in heaven before the time of the wrath.
101. And in this motion it groweth unctuous or fat, and luscious or
luxuriant; it increaseth and spreadeth itself, and the highest depth
generateth itself very joyfully out of or from the heart of the spirit, just as if
it would begin an angelical triumph, and present or shew forth itself
infinitely in divine power and form, according to the right of the Deity: and
thereby the body getteth its greatest strength and power, and the body
coloureth or tinctureth itself with the highest degree, and getteth its true
beauty, excellency and virtue.
102. And now, when it is almost made, then it hath its true virtue and
colour, and there is nothing wanting except in this, that the spirit cannot
elevate itself with its body into the light, but must remain to be a dead
stone; and though indeed it be of greater virtue than other stones, yet the
body remaineth in death.
103. And this now is the earthly god of blind men, which they love and honour,
and leave the living God, who standeth hidden in the centre, sitting in his
seat. For the dead flesh comprehendeth only a dead god, and longeth also
only after such a dead god. But it is such a god as hath thrown many men
headlong into hell.
104. Do not take me for an alchymist, for I write only in the knowledge of the
spirit, and not from experience. Though indeed I could here shew something
else, viz. in how many days, and in what hours, these things must be
prepared; for gold cannot be made in one day, but a whole month is
requisite for it.
105. But it is not my purpose to make any trial at all of it, because I know
not how to manage the fire; neither do I know the colours or tinctures of the
qualifying or fountain spirits in their outermost birth or geniture, which are
two great defects; but I know them according to (another or) the regenerate
man, which standeth not in the palpability.
106. At the description of the SUN you will find more and deeper things
concerning it: My intention is only to describe the whole or total Deity, as
far as I am capable in my weakness to apprehend [it], viz. how that is, in
love and in wrath, and how it doth generate itself now at present in this
world. You will find more concerning jewels and precious stones at the
description of the seven planets.




THE TWENTY-THIRD CHAPTER
Of the Deep above the Earth.
1. WHEN man beholdeth the deep above the earth he seeth nothing but
stars, and clouds of water, and then he thinketh, Sure there must be another
place, where the Deity presenteth or sheweth forth itself, together with the
heavenly and angelical government: man will needs have the deep, together
with its regimen or dominion, severed from the Deity; for there he seeth
nothing but stars; and the regimen or dominion between, is fire, air, and
water.
2. Then presently he thinketh, God hath made this thus, out of or from his
predestinate purpose, out of nothing: How then can God be in this being? Or,
how could that be God himself? He continually imagineth that this is only
a house, wherein God dwelleth and ruleth by his spirit. God cannot be such
a God, whose being consisteth in the power of this government or
dominion.
3. Many will dare to say, What manner of God would that be, whose body,
being, and power or virtue, standeth or consisteth in fire, air, water and
earth?
4. Behold! thou unapprehensive man, I will shew thee the true ground of
the Deity. If this whole or universal being be not God, then thou art not
God's image. If he be any other or strange God, then thou hast no part in
him: For thou art created out of this God, and livest in this very God, and
this very God continually giveth thee power or virtue, and blessing, also
meat and drink, out of himself; also all thy knowledge standeth in this God,
and when thou diest, then thou art buried in this God.
5. Now, if there be any other or strange God, without and besides this God,
who then shall make thee living again out of this God, in whom thou shalt
be when thou art departed and turned to dust? How shall that strange God,
out of whom thou art not created, and in whom thou didst never live, bring
thy body and spirit together again?
6. Now if thou art of any other matter than God himself, how then canst
thou be his child? Or how can the man and king Christ be God's bodily or
corporeal Son, whom God hath generated or begotten out of his heart?
7. Now, if his Deity be another being, substance or thing than his body, then
there must be a twofold Deity in him; his body would be of or from the god
of this world, and his heart would be of or from the unknown God.
8. O, thou child of man! open the eyes of thy spirit, for I will here shew thee the
right and real proper gate of the Deity, as indeed that very one only God will have
it.
9. Behold! that is the true one only God, out of whom thou art created, and
in whom thou livest; and when thou beholdest the deep, and the stars, and
the earth, then thou beholdest thy God, and in that same thou livest, and
also art, or hast thy being therein; and that same God also governeth or
ruleth thee, and also out of or from that same God thou hast thy senses, and
thou art a creature out of or from him and in him; else thou hadst been
nothing, or wouldst never have been.
10. Now perhaps thou wilt say that I write in a heathenish manner.
Hearken and behold! observe the distinct understanding, how all this is so;
for I write not heathenishly or barbarously, but philosophically; neither am
I a Heathen, but I have the deep and true knowledge of the one only great
God, who is ALL.
11. When thou beholdest the deep, the stars, the elements, and the earth,
then thou comprehendest not with thy eyes the bright and clear Deity,
though indeed it is there and in them; but thou seest and comprehendest
with thy eyes, first death, and then the wrath of God and the hellish fire.
12. But if thou raisest thy thoughts, and considerest where God is, then thou
apprehendest the astral birth or geniture, where love and wrath move one
against the other. But when thou drawest up the faith in God, who ruleth in
holiness in this government or dominion, then thou breakest through
heaven, and apprehendest or layest hold on God at his holy heart.
13. Now when this is done, then thou art as the whole or total God, who
himself is heaven, earth, stars, and the elements, and hast also such a
regimen or dominion in thee, and art also such a person, as the whole God in
the place of this world. Now thou sayest, How shall I understand this? For the
kingdom of God and the kingdom of hell and of the devil are distinct one
from the other, and cannot be one body. Also the earth and stones are not
God; nor the heaven, stars and elements; much less can a man be God; for if
so, he could not be rejected by God. Here I will, by degrees, tell thee the
ground of all, one thing after another; therefore keep the question in mind.
Of the astral Birth or Geniture, and of the Birth or Geniture of God.
14. Before the times of the created heavens, the stars, and the elements, and
before the creation of angels, there was no such wrath of God, no death, no
devil, no earth nor stones, neither were there any stars. But the Deity
generated itself very meekly and lovingly, and formed, framed and figured
itself in ideas, shapes, and images, which were incorporated according to
the qualifying or fountain spirits in their generating, wrestling, and rising
up, and passed away again also through their wrestling, and figured or
framed themselves into another form or condition, all according to the
primacy or predominancy of each qualifying or fountain spirit, as you may
read before.
15. But observe here, rightly the earnest and severe birth or geniture, out of
which the wrath of God, hell, and death, are come to be, which indeed
have been from eternity in God, but not liable to be kindled or to become
predominant.
16. For the whole or total God standeth in seven species or kinds, or in a
sevenfold form or generating; and if these births or genitures were not,
then there would be neither God, nor life, nor angel, nor any creature.
17. And these births or genitures have no beginning, but have so generated
themselves from eternity; and as to this depth, God himself knoweth not what
he is: For he knoweth no beginning of himself, also he knoweth not anything that is
like himself as also he knoweth no end of himself.
18. These seven generatings in all are none of them the first, the second, or the
third, or last, but they are all seven, every one of them, both the first,
second, third, fourth, and last. Yet I must set them down one after another,
according to a creaturely way and manner, otherwise thou couldst not
understand it: For the Deity is as a wheel with seven wheels made one in
another, wherein a man seeth neither beginning nor end. Now observe:
19. I. First, there is the astringent quality, which is always generated from the
other six spirits, which in itself is hard, cold, sharp like salt, and yet far
sharper. For a creature cannot sufficiently apprehend its sharpness, seeing
the sharpness is not singly and alone in a creature; but according to the
manner and kind of the kindled hellish quality I know how it is: This
astringent sharp quality attracteth or draweth together, and in the divine
love holdeth or retaineth the forms and images, and so drieth them that they
subsist or are fixed.
20. II. The second generating is the sweet water, which is also generated out of
all the six spirits; for it is the meekness, which is generated out of the other
six, and presseth itself forth in the astringent birth or geniture, and always
kindleth again the astringent, and then quencheth and mitigateth it, that it
be not too much astringent, as it might be in its own sharpness, if it were
not for the water.
21. III. The third generating is the bitterness, which existeth out of the fire in
the water; for it rubbeth and vexeth itself in the astringent and sharp
coldness, and maketh the coldness moveable, from whence mobility
existeth.
22. IV. The fourth generating is the fire, which existeth from the mobility or
rubbing in the astringent spirit, and that is now a sharp burning, and the
bitter is a stinging and raging. But when the firespirit rubbeth itself thus
ragingly in the astringent coldness, then there is an anxious horrible
quaking, a trembling, and a sharp, opposite, contentious generating.
Observe here the Depth.
3. I speak here as to the kind and manner of the devil, as if the light of God had not
yet kindled itself in these four kinds; and as if the Deity had a beginning; I can no
other or nearer way offer it to your judgment, that you may understand it.
24. In this fourth rubbing is a very hard, and most horrible, sharp and fierce
coldness, like a refined, melted, and very cold saltwater, which yet is not
water, but such a hard kind of power and virtue that is like stones.
25. There is also therein a raging, raving, stinging and burning, and that
water is continually as a dying man, when body and soul are parting
asunder, a most horrible anxiety, a woeful, painful birth or geniture.
26. O Man! here consider thyself, here thou seest from whence the devil and his
fierce, wrathful malice hath its original, as also God's wrath, and the hellish fire,
also death and hell, and eternal damnation. Ye philosophers, observe that!
27. Now when these four generatings rub themselves one upon another,
then heat gets the primacy and predominancy, and kindleth itself in the
sweet water, and then instantly the light riseth up. Understand this rightly.
28. When the light kindleth itself, then the fireterror or crack cometh forth
first. As when you strike upon a stone the firecrack is first, and then the
light first conceiveth itself from the firecrack.
29. Now the firecrack in the water goeth through the astringent quality, and
maketh it moveable, but the light generateth itself in the water, and
becomes a shining light, and is an impalpable, meek, and most richly loving
being, of which neither I nor any other creature can sufficiently write or
speak, but I only stammer, like a child which would fain learn to speak.
30. That same light is generated in the midst or centre, out of these four
species, out of the unctuosity or fatness of the sweet water, and replenisheth
the whole body of this generating. But it is such a meek, pleasing, welldoing,
goodsmelling and welltasting relish, that I know no similitude to liken it to,
but where life is generated in the midst or centre of death; or as if a man
did sit in a huge, scorching, hot, flaming fire, and were suddenly snatched
out from thence, and set in such a very exceeding easy place of refresh-
ment, where instantly all the smarting, scalding pains, which he felt afore
by the burning of the fire, should suddenly pass away, and he be put into
such a pleasing temper and soundness. Just so the generating of the four
kinds or species are set or put into such a soft and meek welldoing and
refreshment, as soon as the light riseth up in them. Thou must understand me
here aright.
31. I write, and mean it, in a creaturely kind and manner, as if a man had
been the devil's prisoner, and were suddenly removed out of the hellish fire
into the light of God.
32. For the light hath had no beginning in the generating of God, but hath
shone or given light from eternity in the generating, and God himself
knoweth no beginning therein.
33. Only, the spirit here setteth open for thee the gates of hell, that thou mayest
see what is the condition of the devils and of hell, and what is the condition
of man, when the divine light extinguished in him, so that he sitteth in the
wrath of God and liveth in such a generating, in such an anguish, in such
smarting pains, in such woe and misery.
34. Neither can I declare it unto thee in any other manner; for I must write
as if the generating or geniture of God had or took a beginning when things came
to be thus; but I write here very, really true and precious dear words, which the
spirit alone understandeth. Now observe the Gates of God.
35. The light, which generateth itself from the fire and becometh shining in
the water, and replenisheth or filleth the whole geniture and enlighteneth
it, and mitigates it, that light is the true Heart of God, or Son of God; for he is
continually generated out of the Father, and is a Person other than the
qualities and geniture of the Father.
36. For the generating or geniture of the Father cannot catch or comprehend
the light, and use it to its generating, but the light standeth by itself, and is
not comprehended by any geniture, and it replenisheth and enlighteneth
the whole geniture, viz. [John i. 14.] the only begotten Son of the Father. This
light I call, in the human birth or geniture, the animated or soulish birth ["
Understand, the image which budded forth out of the essences of the soul, accord
ing to the similitude of God."] or the soul's birth or geniture which
qualifieth, mixeth or uniteth with this animated or soulish birth or geniture
of God; and herein is man's soul one heart with God: but that is when it
standeth in this light.
37. V. The fifth generating in God is when this light thus very gently, mildly
and amiably presseth through the first four births or generatings, and then
it bringeth along with it the heart, and most pleasant lovely power and
virtue of the sweet water, and so when the sharp births or genitures taste of
it, then are they very meek, and richly full of love, and it is as if the life did
continually rise up in and from death.
38. There each spirit tasteth of the others, and getteth mere new strength and
power, for the astringent quality groweth now very pliable and yielding,
because it is mitigated by the power of the light that springeth out of the
sweet water, and in the fire the meek love riseth up, for it warmeth the
coldness, and the sweet water maketh the sharp taste very pleasant, lovely,
and mild.
39. And so in the sharp and fiery births or genera tings there is nothing but
a mere longing of love, a tasting, friendly affecting, gracious, amiable and
blessed generating; there is nothing but mere love, and all wrath and
bitterness in the centre are bolted up as in a strong hold. This generating is a
very meek, beneficial welldoing, and the bitter spirit is now the living
mobility.
40. VI. Now the sixth generating in God is when the spirits, in their birth or
geniture, thus taste one of another, for then they become very full of joy: For
the fireflash, or the sharpness out of or from the birth or geniture, riseth up
aloft, and moveth as the air in this world doth.
41. For when one power or virtue toucheth another, then they taste one
another, and become very full of joy; for the light becometh generated out
of all the powers, and presseth again through all the powers; whereby and
wherein the rising joy generateth itself, from whence the tone or tune
existeth.
42. For from the touching and moving the living spirit generateth itself, and
that same spirit presseth through all births or generatings, very
inconceiveably and incomprehensibly to the birth or geniture, and is a very
richly joyful, pleasant, lovely sharpness, like melodious, sweet music.
43. And now when the birth generateth, then it conceiveth or apprehendeth
the light, and speaketh or inspireth the light again into the birth or geniture
through the moving spirit. This moving spirit is the third Person in the birth or
geniture of God, and is called God the Holy Ghost.
44. VII. The seventh generating is, and keepeth its birth or geniture and
forming in, the Holy Ghost; and so when that goeth through the sharp
births or genitures, then it goeth forth with the tone, and so formeth and
imageth all manner of figures, all according to the wrestling of the sharp
births or genitures one with another.
45. For they wrestle in the birth or geniture continually one with another, like a
loving play or scene, and according as the birth or geniture is with the
colours and taste in the rising up, so also are the figures imaged.
46. And this birth or geniture now is called GOD the Father, Son, and Holy
Ghost: Not one of them is the first, and not one of them is the last: though I
make a distinction, and set the one after the other, yet not one of them is the
first or the last, but they have all been from eternity thus seated in the same
equality of being.
47. I must write thus by way of distinction, that the Reader may understand
it; for I cannot write mere heavenly words, but must write human words.
Indeed all is rightly, truly and faithfully described: But the being of God
consisteth only in power, and only the spirit comprehendeth it, and not the dead or
mortal flesh.
48. Thus thou mayest understand what manner of being the Deity is, and how the
three Persons in the Deity are. Thou must not liken the Deity to any image; for the
Deity is the birth or geniture of all things. If, in the first four species or kinds,
there were not the sharp birth or generating, then there would be no
mobility, neither could the light kindle itself and generate the life.
49. But now this sharp birth or geniture is the original of mobility and of
life, as also of the light, from whence existeth the living and rational spirit,
which distinguisheth, formeth and imageth all in this generating.
50. For the astringent cold birth or geniture is the beginning of all things,
which quality is astringent, severe, contracting and retentive, and formeth
and contracteth together the birth, and maketh the birth thick or solid, so
that out of it nature cometh to be; hence nature and comprehensibility hath
its original in the whole body of God.
51. Now this nature is as a dead, unintellectual being, and standeth or
consisteth not in the power of the birth or geniture, but is a body, wherein
the power generateth.
52. But it is the body of God, and hath all power as the whole geniture
hath, and the generating spirits take their strength and power out of or
from the body of nature, and continually generate again, and the astringent
spirit continually compacteth or draweth together again, and drieth up;
and thus the body subsisteth, and the generating spirits also.
53. Now the other birth or geniture is the water, which taketh its original in
the body of nature.
Observe:
54. Now when the light shineth through the astringent, contracted body of
nature, and mitigateth it, then the mild, beneficent welldoing generateth
itself in the body, and then the hard power groweth very mild, and
melteth, as ice in the heat of the sun, and is extenuated or rarefied, as water
is in the air; and yet the stock of nature, as to the heavenly
comprehensibility, remaineth the same.
55. For the astringent and firespirit holdeth it fast, and the meek water,
which melteth from the body of nature in the kindling of the light, goeth
through the severe, earnest, cold and fiery birth or geniture, and is very
sweet, pleasant and lovely.
56. Whereby now the earnest and austere birth or geniture is refreshed; and
when it tasteth thereof it groweth capable to be raised up, and rejoiceth, and
also is a joyful rising up, wherein the life of meekness generateth itself.
57. For this is the water of life, wherein the love, in God as also in angels and
in men, generateth itself: For it is all of one sort of power, virtue and birth
or geniture.
58. And now when the births or genitures of the powers taste the water of
life, then they quake or tremble for very lovejoy, and that trembling or
moving, which riseth up in the midst or centre of the birth or geniture, is
bitter. For it riseth up swiftly out of the birth, when the water of life cometh
into the birth or geniture, like a joyful leaping or springing up of the birth.
59. But seeing it riseth up so swiftly, that the birth elevateth itself so
suddenly, before it be fully affected with the water of life, thereupon that
terror or crack keepeth its bitterness which it hath out of or from the austere
birth; for the beginning or inceptive birth or geniture is very austere, cold,
fiery and astringent.
60. Therefore also is the terror or crack now so swelling and trembling; for it
moveth the whole birth, and rubbeth itself therein, till it kindleth the fire in
the hard fierceness, from whence the light taketh its original. Then the
trembling crack becometh enlightened with the meekness of the light, and
goeth in the birth or geniture up and down, and crossways, both upwards
and downwards, like a wheel made with seven wheels one in another.
61. In this pressing through and turning about existeth the tone, according
to the quality of each spirit; and always one power affecteth another, for
the powers are as loving brethren in one body; and the meekness riseth up;
and the spirit generateth and sheweth itself infinitely.
62. For that power which in the turning about sheweth itself the strongest in
the generating, according to that power, manner and colour, the Holy Ghost
also imageth, shapeth or frameth the figures in the body of nature.
63. Thus thou seest that none of the powers is the first, also none the second,
third, fourth or last; but the last generateth the first, as well as the first the
last, and the middlemost taketh its original from the last, as also from the
first, as well as from the second, third, or any of the rest.
64. Thou seest also that nature cannot be distinguished from the powers of
God, but is all one body.
65. The Deity, that is, the holy power of the heart of God, is generated in
nature, and so also the Holy Ghost existeth or goeth forth out of the heart of
the light continually, through all the powers of the Father, and figureth all,
and imageth or frameth all.
66. This birth or geniture is now in three distinct parts, every part being
several and total and yet not one of them is divided asunder from the others.
The Gate of the Holy Trinity.
67. The whole birth or geniture, which is the heaven of all heavens, as also this
world, which is in the body of the whole, as also the place of the earth and
of all creatures, and whatever thou canst think on, all that together is God the
Father, who hath neither beginning nor end; and wheresoever and upon
whatsoever thou thinkest, even in the smallest circle that can be imagined,
is the whole birth or geniture of God, perfectly, incessantly and irresistibly.
68. But if in a creature, or in any place, the light be extinguished, then in that
place is the austere birth or geniture, which lieth hid in the light in the
innermost kernel:
And this now is one part.
69. The second part, or the second Person, is the light, which is continually
generated from or out of all powers, and enlighteneth again all the powers
of the Father, and hath the fountain of all powers; but it is therein
distinguished from the Father as a singular Person, in that it cannot
comprehend the birth or geniture of the Father, and yet is the Father's Son,
which is always generated from or out of the Father: An instance whereof
you have in all the kindled fires in this world; do but consider of it.
70. Therefore the Father loveth this his only begotten or innate Son so
heartily, because he is the light and the meek beneficent welldoing in his
body, through whose power the Father's joy and delight riseth up.
71. Now these are two Persons, and neither of them can apprehend, retain, or
comprehend the other, and the one is as great as the other; and if either of
them were not, the other could not be.
72. Observe here, ye Jews, Turks, and Heathen, for it concerneth you; to you here
are opened the gates of God, harden not yourselves, for now is the acceptable
time.
73. You are not forgotten of God at all, but if you convert, then the light
and heart of God will rise up in you, as the bright sun at noonday.
74. This I write in the power and perfect knowledge of the great God, and I
understand his will herein very well. For I live and am in him, and spring up
with this work and labour out of his root and stock; and it must be so:
Only, take thou heed, if thou blindest thyself, then there is no remedy more;
neither canst thou say thou knewest not of it, therefore arise, for the day
breaketh!
75. The third diversity, or the third Person in the being of God, is the moving
spirit, which existeth from the rising up in the terror or crack, where life is
generated, which now moveth in all powers, and is the spirit of life; and
the powers can no more comprehend him, or apprehend him; but he
kindleth the powers, and by his moving maketh figures and images, and
formeth them according to that kind and manner as the wrestling birth
standeth in every place.
76. And if thou art not wilfully blind, thou mayest know that the air is that
very spirit; but in the place of this world nature is kindled therein very
swelling in the wrath-fire, which lord Lucifer effected, and the Holy Ghost,
who is the spirit of meekness, lieth hidden therein in his heaven.
77. Thou needest not to ask where that heaven is. It is in thy heart, do but
open thy heart, the key is here shewn to thee.
78. Thus there is one God, and three distinct Persons one in another, and not one
of them can comprehend, or withhold, or fathom the original of the others,
but the Father generateth the Son, and the Son is the Father's heart, and his
love and his light, and is an original of joy, and the beginning of all life.
79. And the Holy Ghost is the spirit of life, and a former, framer and creator
of all things, and a performer of the will in God; that hath formed and
created out of or from the body, and in the body of the Father, all angels
and creatures, and holdeth and formeth all still, daily, and is the sharpness
and the living spirit of God: As the Father speaketh or expresseth the Word, out
of or from his powers, so the spirit formeth or frameth them.
Of the great Simplicity of God.
80. Come on, brave Sir, upon thy brown nag! thou who ridest from heaven
into hell, and from hell into death, and therein the sting of the devil lieth.
View thyself here, thou worldly-wise man, that art full of base wit, cunning,
and subtle policy.
81. Take notice, ye worldlywise lawyers, if you will not come before this
looking-glass , even before the bright and clear face of God, and view
yourselves therein, then the spirit presenteth to you the birth or geniture in
the innermost astringent circle; where wit, cunning and prudence are
generated, where the sharpness of the anxious birth or geniture of God is,
for there your prudence, cunning and deepreaching wit are generated.
82. Now if you will be gods, and not devils, then make use of the holy and
meek law of God; if not, then you shall for ever eternally generate in the
austere and severe birth or geniture of God. Thus saith the spirit, as the word
of God, and not of my dead or mortal flesh.
83. Thou must know that I do not suck it out from the dead or mortal
reason, but my spirit qualifieth, mixeth or uniteth with God, and proveth or
searcheth the Deity, how it is in all its births or genitures in its taste and
smell: And I find that the Deity is a very simple, pure, meek, loving and
quiet being; and that the birth of the Ternary of God generateth itself very
meekly, friendly, lovingly and unanimously, and the sharpness of the
innermost birth can never elevate or swell itself into the meekness of the
Ternary, but remaineth hidden in the deep.
84. And the sharpness in the hidden secrecy is called God's WRATH; and
the being of meekness in the Ternary or Trinity is called GOD. Here nothing
goeth out of, or forth from, the sharpness which perisheth, or which doth
kindle the wrath, but the spirits play very gently one with another, like little
children when they rejoice one with another, where every one hath his
work, and so they play one with another, and lovingly caress one another.
85. In such a work also the holy angels exercise themselves; and in the
Ternary of God there is a very meek, pleasant, and sweet being, where the
spirit always elevateth itself in the tone [melody, music]; and one power
moveth the other, as if there were a rising up of lovely song, and play upon
stringed instruments.
86. And as is the rising up of the spirits in every place, so the tone also
formeth itself, but very meekly, and incomprehensibly to the bodies of the
angels, but very comprehensibly to the animated or soulish birth or
geniture of angels: and as the Deity presenteth itself in each place, so the
angels also present themselves: For the angels were created out of this
being, and have among them their princes of the qualifying or fountain
spirits of God, as these princes are in the birth or geniture of God.
87. Therefore as the being of God presents or sheweth forth itself in the
birth or geniture, so do the angels also; and whatsoever be the power
which at any time is predominant in the birth of God, and rejoiceth out of
the heart of God in the Holy Ghost, the prince of that power in the angels
beginneth his hymn of praise before all the others, and jubilateth with his
host; now it is one, then the other; for the birth or geniture of God is like a
wheel.
88. But when the heart of God sheweth forth itself with its clarity or
brightness, then there riseth up the whole host or army of all the three
kingdoms of the angels; and in this rising up of the heart of God the Man
JESUS CHRIST is King and Chief. He leadeth the royal chorus or choir, with
all the holy souls of men, till the Last Judgment Day. And then the holy
men are perfect angels, and the wicked, perfect devils, and that in its
eternity.
89. Here view thyself , thou witty, subtle world, and consider from whence thy
prudence, subtlety and wit proceed. Now thou wilt say to me:
90. Dost not thou seek after deeper subtlety than we? Thou wilt [wishest to] climb
into the most hidden secrets of God, which is not fit for any man to go about. We
seek only after human prudence and subtlety, but thou wouldst be equal with God,
and know all; how God is in every thing, both in heaven and in hell, in devils,
angels and men. Therefore, sure it is not unlawful to seek for a cunning, sharp wit,
and after crafty designs, which bring honour, power or authority, and riches.
A Reply.
91. If thou climbest up this ladder on which I climb up into the deep of God,
as I have done, then thou hast climbed well: I am not come to this meaning,
or to this work and knowledge, through my own reason, or through my own
will and purpose; neither have I sought this knowledge, nor so much as
knew anything concerning it. I sought only for the Heart of God, therein to
hide myself from the tempestuous storms of the devil.
92. But when I gat in thither, then this great, weighty and hard labour was
laid upon me, which is, to manifest and reveal to the world, and to make
known, the great day of the LORD; and, seeing men seek and long so eagerly
after the root of the tree, to reveal to them what the whole tree is, thereby to
intimate that it [the present time] is the Dawning, or MorningRedness of the
Day, which God hath long ago decreed in his council. AMEN.
93. Thus thou seest what God is, and how his love and wrath have been from
eternity, also how his birth or geniture is: And now thou canst not say that
thou art not in God, or dost not live in God, or that God is any strange thing
which thou canst not come at, but must confess, that where thou art, there is
the gate of God.
94. Now if thou art holy, then, as to thy soul, thou art with God in heaven;
but if thou art wicked, then, as to thy soul, thou art in hellfire. Now observe
further:
95. When God created the angels, all of them were created wholly out of
this birth or geniture of God; their body was compacted or incorporated out
of nature, therein their spirit and light generated themselves, as the Deity
generated itself. And, as the qualifying or fountain spirits of God always
took their power and strength out of or from the body of nature, so the
angels also took their power and strength always out of or from the nature
of God.
96. And as the Holy Ghost in nature formeth and imageth or frameth all, so
the spirit of the angels also qualified or united with the Holy Ghost, and
did help to form, frame and image all, that all might be one heart and will,
and a mere delight and joy: For the angels are the children of the great
God, whom he hath generated in his body of nature for the multiplying of
the divine joy.
97. But here thou must know that the bodies of angels cannot apprehend the
birth or geniture of God, neither doth their body understand it, their spirit
alone understandeth it, but the body holdeth still, as the nature in God
doth, and lets the spirit cowork and labour with God, and play lovingly.
98. For the angels play before and in God, as little children play before their
parents, whereby the divine joy is increased.
99. But when the mighty, potent prince and king Lucifer was created, he
would not do so, but elevated and swelled himself, and would alone be
God, and kindled the wrath-fire in himself, and so did all his angels also.
100. Now when that was done he roared with his kindled firespirit abroad
into the nature of God, and then the whole body in the nature of God, as far
as Lucifer's kingdom and dominion reached, was kindled. But seeing his
light was instantly extinguished, he could no more qualify or unite with his
spirit in the two births or genitures, viz. of the Son of God, and of the Holy
Spirit of God, but remained fixed in the sharp birth or geniture of God.
101. For the light of God, and the spirit of God, cannot comprehend the
sharp birth or geniture, and therefore they are two distinct Persons; and so
lord Lucifer could no more touch, see, feel or taste the Heart of God and the
Holy Spirit of God, with his austere, cold and hard firebirth, but was spewed
out with his firespirit into the outermost nature, wherein he had kindled the
wrath-fire.
102. This same nature is, indeed, the body of God, wherein the Deity
generateth itself; but the devils cannot apprehend the meek birth of God
which riseth up in the light For their body is dead to the light, and liveth in
the outermost and austere birth or geniture of God, wherein the light never
kindleth itself again any more.
103. For their unctuosness or fatness in the sweet water is burnt up, and
that water is turned into a sour stink, wherein the light of God can no more
kindle itself, and the light of God can no more enter into it.
104. For the qualifying or fountain spirits of the devils are shut up in the
hard wrath; their bodies are a hard death, and their spirits are a fierce sting
of the wrath of God, and their qualifying or fountain spirits generate
themselves continually in the innermost sharpness, according to the sharp
law [right or order] of the Deity.
105. For otherwise they cannot generate themselves; neither can they die,
nor pass away and vanish, and be no more; but they stand in the most
anguishing birth or geniture, and there is nothing in them but mere
fierceness, wrath and malice; the kindled firesource riseth from eternity to
eternity, and they can never touch nor see nor apprehend the sweet and
light birth or geniture of God any more.
Of the kindled Nature.
106. Now God hath therefore kindled nature so much and so hard, and did
so kindle the burning in his wrath therein, that he might thereby build a
dwellinghouse for the devils, and keep them prisoners therein, in that they
were the children of wrath, in whom he ruleth, with his fierce zeal or
jealousy, and they rule in the wrath.
THE TWENTY-FOURTH CHAPTER Of the Incorporating or Compaction of
the Stars.
1. NOW when the whole body of nature in the extent, space or circumference
of this world was benumbed or deadened, as in the hard death, and yet that
the life was hid therein, thereupon God moved the whole body of the
nature of this world on the fourth day, and generated the stars from or out
of nature, out of the risen light. For the wheel of God's birth or geniture
moved itself again, as it had done from eternity.
2. Indeed it had moved on the first day, and had begun the birth or geniture
in the body of the corrupt nature; for on the first day the life separated itself
from the death, and on the second day a firmament was created between,
and on the third day the life brake forth through death. For there the light
brake forth through the darkness, and made the dead body of nature to
spring, to flourish, and to be stirring and agile.
3. For on the third day the body of nature did travail so hard in anxiety till
the lovefire had kindled itself in the death, and till the light of life was
broken forth through the congealed body of death, and had sprung up out of
death; but on the third day it stood only in the firecrack, from whence
mobility existed.
4. On the fourth day the light rose up, and made its seat in the house of
death, and yet death could not, and cannot, comprehend it. As little as the
austere birth of God, (which standeth in the innermost kernel from whence
life existeth), can apprehend the meekness, and the light of the meekness
together with the spirit in the meekness, so little also can the dead darkness
of this world comprehend the light of nature: no more can the devils either.
5. But the light shineth through death, and hath made its royal seat in the
midst or centre in the house of death and of God's wrath, and generateth to
itself a new [divine] body of God out of the house of wrath, which new body
subsisteth eternally in the love of God, incomprehensibly to the old kindled
body in the outmost birth or geniture.
Now thou wilt ask, How shall I understand this?
Answer.
6. I cannot at all write it in thy heart, for it is not for every man's capacity,
understanding and apprehension, especially where the spirit standeth in
the house of wrath, and doth not qualify, operate or unite with the light of
God. But I will shew it to thee in an earthly similitude, that thou mightest, if
possible, get a little into the deep sense.
7. Behold and consider a tree: On the outside it hath a hard, gross rind or
bark, which is dead, benumbed, and without vegetationyet not quite
dead, but in the impotence; and there is a great difference between the bark
and the body that groweth next under the rind or bark. The body hath its
living power, and breaketh forth through the withered rind, and generateth
many fair young bodies or twigs, all which stand in the old body.
8. But the rind is as a death, and cannot comprehend the life of the tree, but
only hangeth to it, and is a cover to the tree, in which worms do harbour,
which in the end destroy the tree.
9. Thus also is the whole house of this world. The outward darkness is the
house of God's wrath, wherein the devils dwell, and it is rightly the house
of death, for the holy light of God hath therein died. [" Understand, the light
stepped into its Principle, and is the outward substantiality in God, as it were dead
in our esteem, whereas it liveth in God, but in another source or quality."]
10. But the body of this great house, which lieth hid under the shell or rind
of darkness, incomprehensibly to the darkness, that body is the house of
life, wherein love and wrath wrestle the one with the other.
11. Now the love always breaketh through the house of death, and
generateth holy, heavenly twigs in the great tree; which twigs stand in the
light. For they spring up through the shell or skin of darkness, as the twigs
do through the shell or bark of the tree, and are one life with God.
12. And the wrath also springeth up in the house of darkness, and holdeth
many a noble twig captive in death, through its infection in the house of
fierceness.
13. This now is the sum or the contents of the astral birth or geniture, of
which I here intend to write. Now it may be asked, What are the stars? or out
of what are they come to be?
14. They are the power of the seven spirits of God; for when in this world
the wrath of God was kindled by the devil, then the whole house of this
world in nature, or the outermost birth or geniture, was as it were
benumbed or chilled in death; from whence the earth and stones are come to
be. But when this hard dross or scum was driven together into a lump or
heap, then the deep was cleared. But the deep was very dark, for the light
therein was dead in the wrath.
15. Now the body of God, as to this world, could not remain in death, so
God moved himself with his seven qualifying or fountain spirits to the birth
or geniture. But thou must understand this high thing rightly.
16. The light of God, which is the Son of God, and also the Holy Ghost, died
not; but the light, which hath gone forth from or out of the heart of God
from eternity, and hath enlightened nature, ([the nature] which is generated
out of the seven spirits), that [light] is departed or gone away from the hard
corrupted nature. From whence it is that the nature of this world, with its
comprehensibility or palpability, hath remained in death, and cannot
apprehend the light of God, but is a dark house of devils.
17. Upon this, on the fourth day of the creation, God regenerated anew the
whole house of this world, with the qualities thereof, and hath placed or set
the qualifying or fountain spirits in the house of darkness, that he might
generate to himself again out of that a new body, to his praise, honour and
glory.
18. For his purpose was to create another angelical host or army out of this
house, which was to be done thus: He would create an angel, namely
Adam, who should generate out of himself creatures like himself, who
should possess the house of the new birth; and in the middle of time their
king should be generated or born out of a human body, and possess the
newborn kingdom as a king of these creatures, in place of the corrupted and
expelled Lucifer.
19. Further, at the fulness or accomplishment of this time, God would adorn
and trim this house with its qualities, as a royal government, and let those
very qualifying or fountain spirits possess the whole house, that they might,
in that house of darkness and of death, bring forth creatures and images
again, as they had done from eternity, till the accomplishment or fulfilling of
the whole host or army of the new created angels, namely men. Then God
would bolt and bar up the devil in the house of darkness in a narrow hell,
and then kindle the whole house in its own light again, all but the very
hole, hell or dungeon of the devils. Now it may be asked, Why did not God
bolt him up instantly, and then he had not done so much mischief. Answer.
20. Behold! this was God's purpose, which [purpose] must stand: that he
would reedify out of the corrupted nature of the earth, or build again to
himself an angelical host or army: Understand, a new body, which should
subsist eternally in God.
21. It was not at all God's intention to let the devil have the whole earth for
an eternal dwellinghouse, but to let him have only the death and fierceness
of the earth, which he had brought into it.
22. For what sin had the Salitter committed against God, that it should stand
totally in eternal shame? None: It was only a body, which must remain still,
when the devil elevated or swelled himself therein.
23. Now if God should have instantly left it to the devil for an eternal
dwellinghouse, then out of that place a new body could not have been built.
Now what sin had that space, place or room committed against God, that it
should stand in eternal shame? None; and therefore that were an injustice.
24. Now the purpose of God was to make a beautiful, excellent, angelical
host or army out of the earth, and [also] all manner of ideas, forms or
images. For in and upon that [earth] all should spring and generate
themselves anew, as we see in mineral ores, stones, trees, herbs and grass,
and in all manner of beasts after a heavenly image or form.
25. And though those imagings were transitory, seeing they were not pure
before God, yet God would, at the end of this time, extract and draw forth
the heart and the kernel out of the new birth or geniture, and separate it
from death and wrath; and the new birth should eternally spring up in
God, without, distinct from this place, and bear heavenly fruits again.
26. But the death of the earth, and the wrath therein, should be lord
Lucifer's eternal house, after the accomplishing of the new birth or geniture.
In the meanwhile lord Lucifer should lie captive in the darkness in the deep
above the earth; and there he now is, and may very shortly expect his
portion.
27. That this new birth or geniture might be accomplished, whether the
devil will or no, the Creator hath therefore, in the body of this world,
generated himself, as it were creaturely, in his qualifying or fountain spirits;
and all the stars are nothing else but God's powers, and the whole body of
this world consisteth in the seven qualifying or fountain spirits.
28. But that there are so many stars of so manifold different effects and
operations is from the infiniteness, which is in the efficiency [infection or
affecting] of the seven spirits of God, in one another, which generate
themselves infinitely.
29. But that the birth, or the body of the stars in their seat, doth not change
or alter (but do as they did from eternity), signifieth that there shall be a
constant, continued birth or geniture, whereby, in one uniform operation,
which yet standeth in the infiniteness, the benumbed body of the earth
should continually and constantly be kindled again, and generate itself
anew, and so also should the house of darkness of the deep above the
earth; whereby the new body might continually and constantly be
generated out of death, till time should be accomplished, and the whole
newborn body [perfected]. Now thou wilt object and say, Then sure the stars
are God, and they must be honoured and worshipped as God.
30. The wise Heathen also came to this [conclusion], who, indeed, in their
sharp or acute understandings, far excelled our philosophers; but the right
door of knowledge hath yet remained hidden from them.
31. Behold! the stars are plainly incorporated or compacted out of or from
God; but thou must understand the difference between the stars and God,
for the stars are not the heart and the meek pure Deity, which man is to
honour and worship as God; but they are the innermost and sharpest birth
or geniture, wherein all things stand in a wrestling and a fighting, wherein
the heart of God always generateth itself, and wherein the Holy Ghost
continually riseth up from the rising of the life.
32. But the sharp birth or geniture of the stars cannot again apprehend the
heart of God, nor the Holy Ghost; but the light of God, which riseth up in
the anxiety, together with the moving of the Holy Ghost, remaineth free to
itself as the heart, and ruleth in the midst or centre of the closure of the
hidden heaven, which is from or out of the water of life.
33. For from the heaven the stars have their first kindling, and are only as an
instrument, which God useth to the birth or geniture.
34. It is just such a birth as is in man; the body is even the father of the soul,
for the soul is generated out of the power of the body, and when the body
standeth in the anguishing birth or geniture of God, as the stars do, and not
in the fierce hellish birth, then the soul of man qualifieth, mixeth or uniteth
with the pure Deity, as a member in or of his body.
35. Thus also is the heart or light of God always generated in the body of
this world, and that generated heart is one heart with the eternal,
unbeginning, infinite heart of God, which is in and above all heavens.
36. It is not generated in and from the stars only, but in the whole body of
this world; but the stars always kindle the body of this world, that the birth
or geniture may subsist everywhere. But here thou must well observe this.
37. The light or the heart of God taketh not its original barely from the wild
rough stars, where, indeed, love and wrath are in each other, but out of or
from the seat where the meek water of life is continually generated.
38. For that water, at or in the kindling of the wrath, was not apprehended
by death, but subsisteth from eternity to eternity, and reacheth to all the
ends and parts of or in this world, and is the water of life, which breaketh
through death, out of which is built the new body of God in this world.
39. And it is in the stars, as well as in all ends, corners and places, but not in
any place comprehensible or palpable, and it at once filleth or replenisheth
all alike. It is also in the body of man, and he that thirsteth after this water,
and drinketh thereof, in him the light of life kindleth itself, which is the heart of
God; and there [in that place] presently springeth forth the Holy Ghost.
Now thou askest, How then do the stars subsist in love and wrath? Answer.
40. Behold! the stars are risen or proceeded out of the kindled house of God's
wrath, as the mobility or stirring of a child in the mother's body or womb in
three months. But now they have attained their kindling from the eternal,
benumbed, not quite dead, water of life, for in nature that water was never
dead.
41. But when God moved himself in the body of this world, then on the
third day the anxiety, in the birth of this world, rubbed itself, from whence
the fireflash existed, and the light of the stars kindled itself in the water of
life.
42. For till the third day from the time of the kindling of God's wrath in this
world, nature, in the anxiety, was a dark valley, and stood in death; but on
the third day the life brake through death, and the new birth began.
43. For so long, and not an hour longer, the newborn King and grand Prince of
this world, JESUS CHRIST, rested in death, and hath regenerated the first
three days of the creation of nature, and that very time [which was] in
death, to light again; that this time might again be one time with the eternal
time, and that no day of death might be between; and that the eternal love,
and the newborn or regenerated love out of the new body of nature, might
be one eternal love; and that there might be no difference between the
eternal love, and the newborn or regenerated love, but that the newborn
love might reach into the being or substance which was from eternity, and
itself also be in eternity.
44. Thus the newborn love, which rose out of the water of life in the light in
the stars, and in the whole body of this world, is wholly bound and united
with the eternal, unbeginning, infinite love, so that they are one heart and
one spirit, which supporteth and preserveth all.
45. In this kindling of the light, in the stars and elements, the birth of nature
did not thereupon wholly transmute or change itself into the holy meekness,
as it was before the time of the wrath, so that the birth of nature be now
altogether holy and pure: No, but it standeth in its sharpest, most austere,
and most anxious birth, wherein the wrath of God incessantly springeth up
like hellish fire.
46. For if, with its sharp birth, nature had fully changed itself into love,
according to the heavenly right, law or manner, then were the devils again
in the seat of God.
47. And this thou mayest very well perceive and understand, in extreme
heat and cold, as also by the poison, bitterness and sourness in this world;
all which stand in the birth or geniture of the stars, wherein the devil lieth
captive.
48. The stars are only the kindling of the great house; for the whole house is
benumbed in death, as the earth is; for the outermost birth or geniture is
dead and benumbed, as the rind, shell or bark of a tree. But the astral birth
is the body in which the life riseth up.
49. But the astral birth is in its body very sharp; yet the new birth, which
riseth up in the water of life, and presseth through death, mitigateth it. But
the new birth cannot alter the kernel of the sharp birth, but is generated out
of it, and keeps its own holy new life to itself, and presseth through the
angry death, and the angry death comprehendeth it not.
50. Now this love and this wrath are indeed one body, but the water of life
is the heaven of partition between them, so that the love doth not receive or
comprehend the wrath, nor the wrath the love, but the love riseth up in the
water of life, and receiveth into itself, from the first and austere birth, the
power which is in the light, and which is generated out of the wrath; so that
the new body is born out of the old.
51. For the old body, which standeth in the austere birth, belongeth to the
devil for a house, and the new belongeth to the kingdom of Christ. Now it
may be asked, Are not all the three Persons of the Deity in the birth or
geniture of meekness in this world?
Answer.
52. Yes, they are all three in this world in the full birth or geniture of love,
meekness, holiness and purity, and they are always generated in such a
substance and being, as was done from eternity.
53. Behold! God the Father spake to the People of Israel on mount Sinai,
when he gave the Law to them, saying; I am an angry, [Exod. xx. 5;Deut.9]
zealous or jealous God to those that hate me.
54. Now, of this one only Father, who is both angry and also full of love,
thou canst not make two persons; but he is one only Father, who continually
generateth his heartily beloved Son, and from both these the Holy Ghost
goeth forth continually.
Observe the Depth in the Centre.
55. The Father is the one only being, who himself is ALL, who from eternity
continually generateth his heartily beloved Son; and in both of them the
Holy Ghost is continually standing in the flash, wherein the life is generated.
56. But now, from the austere and earnest birth or geniture of the qualifying
or fountain spirits of the Father, wherein the zeal or jealousy and the wrath
standeth, the body of nature always cometh to be, wherein the light of the
Son, viz. of the Father's heart standeth, incomprehensibly as to nature.
57. For the light is in the midst or centre of the birth or geniture, and is the
place of life wherein the meek life of God is generated from or out of all the
powers of the Father, and in the same place the Holy Ghost goeth forth from
the Father and the Son.
58. Now those powers of the Father which stand in the kindling of the light
are the holy Father, and the meek Father, and the pure birth or geniture of God;
and the spirit which riseth therein is the Holy Spirit. But the sharp birth or
geniture is the body, wherein this holy life is continually generated.
59. But when the light of God shineth through this sharp birth or geniture,
then it becometh very meek, and is as it were like a man that is asleep, in
whom the life still moveth; and the body is in a sweet, quiet rest.
60. In this body of nature the kindling was now made, for out of this body
the angels also were created; and if they had not elevated and kindled
themselves in their highmindedness, then their body would have stood
eternally in a stillness, and in an incomprehensible meekness, as it is in the
other principalities of angels that are without, distinct from this world; and
their spirit would have generated itself eternally in their body of meekness,
as the Holy Trinity doth in the body or corporeity of God; and their inborn
or innate spirit would have been one heart, one will, and one love with or in
the Holy Trinity: For to that end they were created in the body of God, to be
a joy to the Deity.
61. But lord Lucifer would himself be the mighty God, and kindled his body,
and excited or stirred up therein the sharp birth of God, and opposed the
light or bright heart of God, intending to rule therein with his sharpness,
which was a thing impossible to be done.
62. But seeing he elevated and kindled himself against the right of the
Deity, thereupon the sharp birth in the body of the Father rose up against
him, and took him, as an angry son, prisoner or captive in the sharpest
birth, and therein now is his eternal dominion.
63. But now when the Father kindled himself in the body of the sharpness,
he did not for all that kindle the holy source, wherein his most loving heart
generateth itself, that thereupon his heart should sit in the source of wrath.
No! that is impossible; for the sharp birth cannot apprehend the holy and
pure birth, but the holy and pure presseth quite through the sharp, and
generateth to itself a new body, which standeth again in meekness.
64. And that new body is the water of life, which is generated when the light
presseth through the wrath; and the Holy Ghost is the former or framer
therein. But heaven is the partition between love and wrath, and is the seat
wherein the wrath is transmuted or changed into love.
65. Now when thou beholdest the sun and stars, thou must not think that
they are the holy and pure God, and thou must not offer to pray to them, or
ask anything of them, for they are not the holy God, but are the kindled,
austere birth or geniture of his body, wherein love and wrath wrestle the one
with the other.
66. But the holy God is hidden in the centre of all these things in his heaven,
and thou canst neither see nor comprehend him; but the soul
comprehendeth him, and the astral birth comprehendeth but half; for the
heaven is the partition between love and wrath. That heaven is
everywhere, even in thyself.
67. Now when thou worshippest or prayest to the holy God in his heaven,
then thou worshippest or prayest to him in that heaven which is in thee,
and that same God breaketh through in thy heart with his light; and in his
light the Holy Ghost breaketh through, and generateth thy soul to be a new
body of God [or new divine body] which ruleth and reigneth with God in
his heaven.
68. For the earthly body which thou bearest is one body with the whole
kindled body of this world, and thy body qualifieth, mixeth or uniteth with
the whole body of this world; and there is no difference between the stars
and the deep, as also between the earth and thy body; it is all one body.
This is the only difference, thy body is a son of the whole, and is in itself as
the whole being itself is.
69. Now as the new body of this world generateth itself in its heaven, so the
new man also generateth himself in his heaven; for it is all but one heaven,
wherein God dwelleth, and therein thy new man dwelleth, and they cannot
be divided asunder.
70. But if thou art wicked, then thy birth or geniture is not capable of
heaven, but of the wrath, and remaineth in the other part of the astral birth
or geniture, wherein the earnest and austere firesource riseth up, and bolts
it up into death, so long till thou breakest through heaven, and livest with
God.
71. For instead of thy heaven thou hast the wrathdevil sitting there; but if
thou breakest through, then he must get him gone, and the Holy Ghost
ruleth and reigneth in that seat; and in the other part, viz. the fierceness, the
devil tempteth thee, for it is his nest; and the Holy Ghost opposeth him, and
the new man lieth in his own heaven, hidden under the protection of the
Holy Ghost, and the devil knoweth not the new man, for he is not in the
devil's house, but in heaven, in the firmament of God.
72. This I write as a word which is generated in its heaven, where the holy Deity
always generateth itself, and where the moving spirit riseth up in the flash of life;
even there this word and this knowledge is generated, and risen up in the lovefire
through the zealous spirit of God.
73. I know very well what the devil intendeth; for that part of the earnest
and austere birth or geniture, wherein love and wrath are set opposite the
one to the other, seeth into his very heart. For when he cometh with his
fierce and hellish temptation, like a fawning dog, then he setteth upon us
with his wrath, in that part wherein the austere birth and geniture
standeth, and therein the heaven is set in opposition to him, and there the
fair bride is known.
74. For he stingeth through the old man, with an intent to spoil or destroy
the new; but when the new riseth against him, then the hellhound retireth,
and then the new man feeleth very well what advice or counsel the
hellhound hath darted or spit into the astral birth, and then is it time for a
clean sweep.
75. But I find that the most cunning devil is set against me; he will raise
scorners and mockers, who will say that I intend by mine own conceit to
grope, dig deep, and search out the Deity. Yes, Mr Scorner, thou art an
obedient son to the devil, thou hast great cause to mock God's children. As if
I were able, in mine own power, to fathom the depth of the Deity! No! but
the Deity searcheth the ground in me: Or, dost thou think that I am strong
enough to stand against it?
76. Indeed, thou proud man, the Deity is a very meek, simple and quiet still
being, and gropeth not in the bottom of hell and death, but in his heaven,
where there is nothing but a unanimous meekness; therefore it is not meet
for me to stand against it.
77. But behold! it is not I that have made way for this, but thy desire and
highly raised lofty lust hath moved the Deity to reveal to thee the desire of
thy heart, in the highest simplicity in the greatest depth, that it may be a
witness against thee, and a denunciation of the earnest severe day of God.
78. This I speak to thee as a word of the earnest severity of God, which is generated
or born in the flash of life.

THE TWENTY-FIFTH CHAPTER
Of the whole Body of the Stars and of their Birth or Geniture; that is, the whole
Astrology, or the whole Body of this World.
1. THE learned and highly experienced masters of astrology, or the starry
art, are come so high and deep in their understanding, that they know the
course and effects of the stars, what their conjunction, influence, and
breaking through of their powers and virtues denoteth and produceth; and
how thereby wind, rain, snow, and heat are caused; also good and evil,
prosperity and adversity, life and death, and all the drivings and agitations
in this world.
2. Indeed it hath a true foundation, which, in the spirit, I know to be so; but
their knowledge standeth only in the house of death, in the outward
comprehensibility or palpability, and in the beholding with the eyes of the
body; but the root of this tree hath hitherto remained hidden from them. 3.
Neither is it my purpose to write of the branches of the tree, and to invert or
disprove their knowledge; neither do I build upon their ground, but I leave
their knowledge to sit in its own seat, seeing I have not studied it. But, in
the spirit of my knowledge, I write concerning the root, stock, branches and
fruits of the tree, as an industrious and laborious servant to his master, in
discovering the whole tree of this world.
4. Not with an intent to set on foot any new thing, for I have no command to
do so; but my knowledge standeth in this birth or geniture of the stars, in
the midst or centre, where the life is generated, and breaketh through
death, and where the moving spirit existeth and breaketh through; and in
the impulse or moving thereof I also write.
5. Also I know very well that the children of the flesh will scorn and mock
at me, and say I should look to my own calling, and not trouble my head
about these things; but rather be diligent to bring in food for my family and
myself, and let those meddle with philosophy that have studied it, and are
called and appointed to it.
6. With such an attempt the devil hath given me so many assaults, and hath
so wearied me, that I have often resolved to let it alone; but my former
purpose was too hard for me. For when I took care for the belly, and to get
my living, and resolved to give over this business in hand, then the gate of
heaven in my knowledge was bolted up.
7. Then my soul was so afflicted in anxiety, as if it were captivated by the
devil, whereby reason gat so many checks and assaults, as if the body were
presently to be destroyed or ruined, and the [my] spirit would not give
over, till it brake through again, through the dead or mortal reason, and so
hath burst open the door of darkness, and hath gotten its seat again in the
stead thereof, whereby it gat new life and power again. 8. Whereby I
understand that the spirit must be tried through the cross and affliction, and I
have not failed of bodily temptation, but was fain always to stand ready for
an encounter, so much hath the devil set himself against this.
9. But since I perceive that my eternal salvation hangeth upon this [i.e. the
getting of new life and power] and that through my negligence [in case I
were negligent], the gates of the light would be closed against me, which
[light] is yet the firmament of my heaven wherein my soul hideth from the
stormings of the devil, and which [light and heaven] also I won with great
toil and hard assaults, through the love of God and by the breakingthrough
of my Redeemer and King, Jesus Christ, therefore am I willing to let God
have his way and take captive my fleshy reason.
10. And I have chosen the gate of knowledge of the light, and will follow
after the impulse and knowledge of the spirit, though my bestial body
should be brought to beggary, or be destroyed or ruined. I regard none of
these things, but will say with the royal prophet David, [Psalm lxxiii. 26]
Though my body and soul should faint and fail, yet thou, O God, art my salvation,
my comfort, and the refuge of my heart.
11. In thy name I will venture it, and will not strive against thy spirit;
though it may hurt the flesh, yet faith in the knowledge of the light must
move and soar above reason.
12. I know also very well, that it is not fit for the disciple to fight against his
Master. And I know that the high experienced masters of astrology do far
exceed me in their way. But I labour in my calling, and they in theirs, lest I
should be found a lazy idle servant to my Lord, at his coming, when he
will demand the talent he hath entrusted me withal; but that I may present
it to him with usury or profit and gain.
13. Therefore I will not bury his talent in the earth, but lend it out upon usury
or interest, lest he should say to me at that time of his requiring it of me, Thou
wicked, slothful servant, why hast thou hid my talent in the darkness, and didst
not put it out upon use, and so now I might have received it with usury, gain, and
profit? For then he would take it quite away from me, and give it to another, who
hath gained many talents with his one. Therefore I will sow, let him water it, I
leave the care to him. Now observe:
14. The whole house of this world, which standeth in a visible and
comprehensible or palpable being, is the old house of God, or the old body,
which stood before the time of wrath in a heavenly clarity and brightness.
But when the devil stirred up the wrath therein, then it became a house of
darkness and of death.
15. Therefore then also the holy birth or geniture of God, as a special body
of itself, separated itself from the wrath, and made the firmament of heaven,
between the love and the wrath, so that the birth or geniture of the stars
standeth in the middle. Understand it thus; viz. with its outward
comprehensibility and visibility it standeth in the wrath of death; and with
the new birth rising up therein, which standeth in the middle or central
seat, where the closure of heaven is, it standeth in the meekness of the life.
16. For meekness moveth against the wrath, and the wrath against the
meekness, and so both are distinct kingdoms in the one only body of this
world.
17. But seeing the love and meekness of God would not leave the body or
place of this kindled wrath world sticking in eternal wrath and ignominy,
therefore he generated the whole old body of this world again into a rectified
reformed body, wherein life did rule in a divine manner and way; though it
be in the kindled wrath, yet it must subsist according to the right [law,
order] of the Deity, so that out of it a new body might be generated, which
should subsist in holiness and purity in eternity.
18. For which cause there is appointed in God a day of separation, on which
love and wrath shall be separated asunder.
19. Now when thou beholdest the stars, and the deep, together with the
earth, then thou seest with thy bodily eyes nothing else but the old body in
the wrathful death; thou canst not see heaven with thy bodily eyes, for the
blue or azure sphere which thou seest above is not the heaven, but is only
the old body, which may be justly called the corrupted nature.
20. There seemeth to be a blue or azure sphere above the stars, whereby the
place of this world is closed and shut out from the holy heaven, as men
have thought hitherto; yet it is not so, but it is the superior water of nature,
which is much brighter than the water below the moon. And now when the
sun shineth through the deep, then it is as it were of a lightblue or azure
colour.
21. But how deep or how large the place of this world is, no man knoweth,
though some physicists or astrologers have undertaken to measure the deep
with their measures of circles; their measuring is but conjectural, or a
measuring of somewhat that is comprehensible or palpable; as if a man
would grasp the wind in his fist.
22. But the true heaven is everywhere all over, to this very time, and till the
Last Judgment Day; and the wrathhouse of hell and of death is also in this
world everywhere, even to the Last Judgment Day.
23. But the dwelling of the devils is now from the moon to the earth, and in
the earth, in the deep caves and holes thereof; especially in wildernesses
and desert places, and where the earth is full of stones and bitterness.
24. But their kingly regimen or government is in the deep, in the four coasts
or quarters of the equinoctial line or circle, of which I will write in another
place.
25. But here I will shew thee: 1. How the body of this world came to be; and
2. How it is at present; and then, 3. How the regimen or government therein
is.
26. The whole body of this world is as a man's body, for it is surrounded in
its utmost circle with the stars and risen powers of nature; and in that body
the seven spirits of nature govern, and the heart of nature standeth in the
midst or centre.
27. But the stars in general are, and signify, the wonderful proportion or
changing variety of God. For when God created the stars, he created them
out of the rising up of the infinity, out of the old body of God then further
kindled.
28. For as the seven spirits of God had, before the time of the wrath,
generated themselves infinitely by their rising up and by their influences,
(whence rose up so many several varieties of figures and heavenly ideas or
vegetations), so also the holy God figured his old body of this corrupted
nature into as many and various powers as ever stood in the birth or
geniture in the holiness.
Understand this high Thing rightly.
29. Every star hath a several peculiar property, which thou mayest perceive
by the curious ornament of the budding, blossoming earth. And the Creator
hath therefore rebuilt and revived again the old kindled body into so many
and various powers, that through this old life, in the wrath, such a new life
might generate itself therein, through the closure of heaven, that that new
life might have all the powers and operations that ever the old had before
the times of wrath, that it might qualify, mix or unite with the pure Deity,
distinct from this world, and that it might be one holy God, together with
the Deity without, distinct from this world.
30. Also the new birth blossomed in the time of the creation, when man had
not spoiled or corrupted it; but by him nature was still more corrupted; and
so God cursed the ground. But seeing man took hold of the fruit of the old
body, thereupon the fruit of the new body was hidden in its heaven, and
man must now behold it with the new body, and cannot partake of it with
the natural body.
31. Of which I have a great longing to eat, but I cannot reach to it, for heaven
is the closure or firmament between the old body and the new. And
therefore I must let it alone, till I come into the other life, and must give my
bestial body mother Eves wrathapples to eat.
Concerning the Kindling of the Heart or Life of this World.
32. When, in two days, God had brought the body of this world into a right
form, and had made the heaven for a partition between the love and the
wrath, then, on the third day, the love pressed through the heaven and
through the wrath, and instantly the old body in death stirred and moved
itself to the birth or geniture.
33. For the love is hot, and that kindled the firesource or quality, and that
rubbed itself in the astringent and cold quality of the benumbed death, till
the astringent quality was heated on the third day, whereby the mobility or
the astringent earth became moveable.
34. For all stood in the firecrack till the fourth day, and then the light of the
sun kindled itself; for the whole body stood in anguish or pain in the birth,
as a woman in travail.
35. The astringent quality was the encompasser or encloser of the life;
therein was the heat now anxious, which was kindled through the love of
God, and did drive out the astringent quality as a dead body; but the heat
retained its seat in the midst or centre of the body, and so pressed through.
36. But when the light of the sun kindled itself, then the next circle or orb
above the sun stood in the firecrack, (for the sun or the light was shining in
the water), and the bitterness ascended also in the firecrack out of the water.
But the light made very great haste after it, and laid hold on the firecrack;
and there it remained as a captive, and became corporeal.
37. In this revolution the planet Mars came to be, whose power standeth in
the bitter firecrack, for Mars is a tyrant, rager, raver and stormer, like a
firecrack; moreover it is hot, and a poisonous, venomous enemy of nature;
through whose rising up and birth or geniture in the earth all manner of
poisonous, venomous, evil worms and vermin are come to be.
38. But seeing the heat in the middle point or centre of the body was so
mighty great, thereupon it extended itself so very largely, and opened the
chamber of death so wide before its kindling of the light, that it (the SUN)
is the greatest star.
39. But as soon as the light kindled itself in the heat, so instantly was that
hot place caught in the light, and then the body of the sun could grow no
bigger. For the light mitigated the heat, and so the body of the sun
remained there in the midst or centre as a heart; for the light is the heart of
nature, not the heat.
But here thou must observe exactly,
40. As far as the middle point or centre hath kindled itself, just so big is the
sun; for the sun is nothing else but a kindled point in the body of nature.
41. Thou must not think that there is any other power or virtue in it, or
belonging to it, than there is in the whole deep of the body everywhere, all
over.
42. For should the love of God, through its heaven, kindle the whole body
of this world through the heat, it would be everywhere all over as light as it
now is in the sun.
43. Now if the great heat were taken away from the sun, then it would be one
light with God; but seeing in this time that cannot be, therefore it remaineth
a king and regent in the old corrupted and kindled body of nature; and the
clear Deity remaineth hidden in the meek heaven.
44. But the light of the meekness of the sun qualifieth, mixeth or uniteth
with the pure Deity; but the heat cannot comprehend the light, and
therefore also the place of the sun remaineth in the body of God's wrath,
and thou must not worship, nor pray to nor honour the sun as God, for its
place or body cannot apprehend the water of life, because of the fierceness in
the sun.
The highest Ground of the SUN, and of ALL the PLANETS.
45. Here I shall have adversaries enough who will be ready to censure me,
for they will not have regard to consider the spirit, but will mind their old
rules, and say, Astrologers, who have written of such matters, understand it
better; and my adversaries will look on the great open gate as a cow looks on
a new barn door.
46. Dear Reader, I understand the astrologers' meanings and sayings full
well, and I have perused their writings also, and taken notice how they
describe the course of the sun and stars, neither do I despise it, but, for the
most part, hold that to be good and right.
47. But that in some things I write otherwise than they, I do it not out of
selfwill or conceit and supposition, doubting whether it be so or no. I dare
not make any doubt herein, neither can any man instruct me herein.
48. I have not my knowledge by study; indeed I have read the order and
position of the seven planets in the books of astrologers, and find them to be
very right; but the root, how the planets came to be, and from what they are
proceeded, I cannot learn from any man; for they know it not, neither was I
present when God created the planets.
49. But seeing the doors of the deep, and the gates of wrath, and the
chambers of death also, are, through the love of God, set open in my spirit,
therefore the spirit must needs look through them.
50. Accordingly I find, that the birth or geniture of nature standeth to this
day, and generateth itself, just so as it did when it first took its beginning;
and whatsoever riseth up in this world, whether men, beasts, trees, herbs,
grass, mineral ores, or be it what it will, all riseth up in such a quality,
manner and form as it first did; also every life, be it good or bad, taketh its
original thus [as it did from the beginning].
51. For this is the right or law of the Deity: that every life in the body of God
should generate itself in one manner or uniform way; though it be done
through many various imagings, yet the life hath one uniform way and
original in all.
52. I see not this knowledge with my fleshly eyes, but with those eyes
wherein life generateth itself in me; in that seat the gates of heaven and hell
stand open to me, and the new man speculateth into the midst or centre of
the astral birth or geniture, and to him the inner and outermost gate
standeth open.
53. While he yet sticketh in the old man of wrath and death, and sitteth also
in his heaven, he seeth through both; in such a manner also he seeth the
stars and elements. For in God there is no place of hindrance; for the eye of
the LORD beholdeth all.
54. Now if my spirit did not see through his spirit, then I were but a blind
stock; but seeing I see the gates of God in my spirit, and have the impulse to
do it, I will therefore write directly according as I have seen it, and will not
regard any man's authority.
55. Thou must not conceive it so, as if my old man were a living saint or
angel. No, Friend, he sitteth with all men in the house of wrath and of
death, and is a constant enemy to God, and sticketh in his sins, wickedness
and malice, as all men do, and is full of faults, defects and infirmities.
56. But thou must know this, that he sticketh in a continual, anxious birth or
geniture, but would fain be rid of the wrath and wickedness, and yet
cannot. For he is as the whole house of this world, wherein love and wrath
always wrestle the one with the other, and the new body always generateth
itself in the midst or centre of the anguish. For so it must be, if thou wilt be
born anew, otherwise no man can reach the regeneration.
57. In this world man is always seeking for soft days of ease for the flesh,
and after riches, beauty and bravery, and knoweth not that he sitteth
therewith in the chamber of death, where the sting of wrath darteth into
him.
58. Behold! I tell this to thee, as a word of life, which I receive in the knowledge of
the spirit, in the midst or centre in the birth or geniture of the new body of this
world, over which the Man JESUS CHRIST is Ruler and King, together with his
eternal Father.
59. Also, I receive it from before the seat of his throne, where all holy souls
of men stand before him, and rejoice before him; [and I tell thee] that the
desire of the flesh in soft pleasingness, to be rich, to be handsome, beautiful and
fair, or to be mighty or potent, is a very bath or lake of hellish wrath, into which
thou crowdest and runnest, as if thou wert drawn in with cartropes; for
there is very great danger therein.
60. But if thou wouldst know how it is, behold, I will tell thee in a parable
or similitude: When thou art pressed, according to the desire of thy heart,
into riches and power, then it is with thee as if thou stoodst in a deep
water, where the water always standeth up to thy very mouth, and thou
feelest no ground under thy feet, but thou swimmest with thy hands and
strugglest to protect or save thyself; now thou art in deep water, now
above water again, yet always in a great terror and danger, expecting to
sink down to the bottom, the water often coming into thy mouth, and
always expecting death.
61. Just in this manner, and no other, thou sittest, when thou art in the
pleasures of the flesh; if thou wilt not fight, thou canst not look for any
victory, but thou wilt be murdered in thy soft bed of down. For man hath a
continual host or army before him, which fight with him continually; if he
will not defend himself, then he is taken captive and slain.
62. But how can he that swimmeth in a deep water defend himself? He hath
enough to do to protect himself from the water; and yet nevertheless he is
assaulted by the devils.
63. O danger upon danger! as our King Christ also saith; [Matth. xix. 24] It is
very hard for a rich man to enter into the kingdom of heaven. A camel will easier
go through the eye of a needle, than a rich man enter into the kingdom of heaven.
64. But if any will be new born again, he must not yield himself to be a
servant to covetousness, pride, state and selfpower, to take delight in the
will or desires of his flesh; but he must struggle and fight against himself,
against the devil, and against all the lusts of the flesh; and he must think
and consider that he is but a servant and pilgrim on earth, who must
wander through many miserable seas of danger into another world; and
there he will be a lord, and his dominion will consist in power, and in
perfect delight, beauty and brightness; this I tell as the word of the spirit. Now
observe:
65. The SUN hath its own royal place to itself, and doth not go away from
that place where it came to be at the first. Some suppose that it runneth
round about the globe of the earth in a day and a night; and some of the
astrologers also write so; and some have undertaken to measure how far its
orb and circumference of its supposed motion is.
66. This opinion or supposition is not right, but the earth rolleth itself about;
and runneth with the other planets, as in a wheel, round about the sun. The
earth doth not remain staying in one place, but in a year runneth round once
about the sun, as the other planets next the sun, but Saturn and Jupiter, as
also Mars, by reason of their great orb, circumference, and great height,
cannot do it [in a year], because they stand so high above, and far distant
from the SUN. Now it may be asked, What is the SUN, and what are the other
PLANETS? Or how are they come to be?
67. Behold! the other planets are peculiar bodies of their own, which have a
corporeal propriety of themselves, and are not bound to any settled or fixed
place, but only to their circle, orb or sphere wherein they run their course.
But the SUN is not such a body, but is only a place or locality kindled by
the light of God. Understand it aright.
68. The place where the SUN is, is such a place as you may choose or
suppose anywhere above the earth; and if God should kindle the light by the
heat, then the whole world would be such a mere SUN; for that same power
wherein the sun standeth is everywhere all over; and before the time of wrath
it was everywhere all over in the place of this world as light as the sun now
is, but not so intolerable.
69. For that heat was not so great as in the sun, and therefore the light was
also very meek; and thus, in respect of the horrible fierceness of the sun, the
sun is differenced or distinguished from the meekness of God. So that man
should not dare to say that the sun is an open gate of the light of God; but it
is as the light in a mans eye, whereas also the place of the eye belongeth to
the body, but the light is different or distinct from the body. 70. Though
indeed the light existeth by the heat in the water of the body, yet it is a
peculiar, distinct thing, which the body cannot comprehend; and such a
distinct difference there is also between God the Father and God the Son.
71. Thus on the fourth day, in the anxious birth or geniture of this world, in
the middle point or centre of this world, the SUN is sprung up, and
standeth still in its eternal, corporeal place; for it cannot rise up in one place,
and set in another.
72. For it is the only and sole natural light of this world, and besides it there
is no more any true light in the house of death; and though it seemeth as if
the other stars did shine bright and give light also, yet it is not so, but they
take all their lustre and shining light from the sun; as hereafter presently
followeth.
The true Birth or Geniture and Descent of the Sun and Planets is just thus, as
followeth.
73. Now when the heaven was made for a distinction or partition between
the light of God and the kindled corruption of the body of this world, then
was the body of this world a dark valley, and had no light besides the
heaven that could have shone forth in the outward body; all powers stood
as it were captivated in death, and were in great anguish, till they had
heated themselves in the midst or centre of the body.
74. But when this was done, so that the anxious birth or geniture stood so
severely in the heat, then the love in the light of God brake through the
heaven of the partition, and kindled the heat.
75. And there rose up the shining light in the heat in the water, or in the fat
or oiliness of the water, and the heart of the water kindled itself, and this
was done in the twinkling of an eye.
76. For as soon as the light had rightly laid hold on the body, the body was
captivated in the light; and the heat was captivated, and was changed into a
moderate, tolerable or suitable meekness, and could stand or extend no
longer in such anguish.
77. But seeing the heat was so terrified by the light, thereupon its horrible
firesource was allayed, and so could kindle itself no further; and so also the
breaking through of the love in the light of God through the heaven at this
time, with its breaking through, extended or stretched itself no further out
of, or from God's predestinated purpose; therefore also the SUN came to be
no bigger.
Of the Planet Mars.
78. But when the sun was kindled, then the horrible firecrack went forth
upwards from the place of the sun, beyond the place of the sun, as a horrible
tempestuous flash, and in its corporeal being took along with it the
fierceness of the fire, whereby the water became very bitter, and the water is
the kernel or stock of the crack.
79. Now the astrologers write, that the planet Mars standeth aloft about
15,750 miles off from the sun; which I contradict not, because I meddle not
with the measuring of circles. And so far the swift fire-crack went forth
[travelled] from its own place till the light also laid hold on it, and then it
also was captivated by the light, and stayed and took possession of that
place.
80. But that the light could not lay hold of it sooner, was caused by the
earnest fierceness and sudden flash, for it was not taken hold of by the light
before the light had wholly or thoroughly affected or possessed it.
81. And there it is now, as a tyrant, rager and stirrer of the whole body of
this world; for that is its very office, that with its revolution in the wheel of
nature it moveth and stirreth all, from whence every life taketh its original.

Of the Planet Jupiter.
82. Now when the bitter firecrack was captivated by the light, then the light
in its own power pressed yet higher in the deep, till it reached into the hard
and cold seat of nature. And there the power of the first going forth or
rising up from the sun could not get higher, but sitting, stayed there
corporeally, and took possession of that place for a habitation.
83. It was the power of the light which stayed in this place, and which is a
very meek, friendly, gracious, amiable, blessed and sweet being. The
astrologers write, that this planet is distant aloft above Mars about 7875
miles. But it is the mitigator of the destroying, furious, raging, raving Mars,
and an original of the meekness in every life; an original also of the water,
from which the life generateth itself, as I shall mention hereafter.
84. Thus far the power of the life reached forth from the sun, and not higher;
but the lustre or shining thereof, which hath its power also, reacheth even to
the stars, and through the whole body of this world. But thou must
understand this exactly, from whence these two Planets are come to be.
85. When the power of the heart of God pressed forth out of the eternal
inexhaustible fountain of the water of life, through the heaven of the
partition, and kindled the water in the place of the sun, then the flash,
understand the fireflash, did shoot forth or went forth out of the water,
which was very terrible and bitter, and out of which Mars came to be.
86. After this flash the power of the light shot nimbly after it, like a meek
elevated life, and overtook the firecrack, and mitigated it, so that it became
somewhat weaker, and could break no farther through the deep, but stayed
trembling.
87. But the power that was gone forth in the light had more strength than
the firecrack, and so it rose up higher than the firecrack, Mars, till it came
very deep into nature's austereness, and there it became feeble also, and
stayed there.
88. From or out of this power the planet Jupiter came to be, and not out of
or from that place where he is, but it [Jupiter] always kindleth that very
place with its power; but it is as one of the household servants in that place,
who must always walk about in the place of its office and service. But the
sun hath a house of its own; but no other planet hath any house of its own.
89. If we would rightly search into the original of the birth and geniture of the
stars, or into their beginning, then we must exactly know the birth or geniture of
the life, viz. how the life generateth itself in a body; for all these are one kind of
birth or geniture.
90. He that doth not know nor understand this, he doth not at all know the
birth of the stars, for all, concreted together, is one body. When once life is
generated in any creature, the creature's life standeth or subsisteth
afterwards in the creature's own body, as the birth or geniture of the
natural body of this world standeth or subsisteth in its own body; for every
life must be generated according to the right, law or ordinance of the Deity,
as the Deity generateth itself continually.
91. If this be rightly considered, which, indeed, cannot be done without a
special illumination of the holy God, then, before he finds anything else, a
man findeth the astringent, cold and austere birth or geniture, which is the
cause of the corporeal nature, or of the imaging, fashioning or framing of a
thing.
92. Now if it were not for this severe, and cold sharp contracting,
compacting power, there would be no natural or corporeal being, neither
could the birth or geniture of God subsist, and all would be unsearchable.
93. But in this hard, severe and cold power standeth [i.e. consisteth] the
corporeal essence or the body, wherein the spirit of life generateth itself;
and out of that same spirit the light and the understanding [generate
themselves]; and then through these the senses and the trial or testing of all
powers ariseth.
94. For when the light is generated, it is generated in the midst or centre of
the body, as a heart or spirit out of all powers; and there it standeth and
remaineth in the place where it had its beginning, and goeth forth through
all the powers.
95. For as it is generated out of all powers, and hath the fountain of all
powers, so with its shining lustre it also bringeth the fountain of all powers
into each power; from whence then existeth the taste and smell, also seeing,
feeling and hearing; as also reason and understanding.
96. Now, as the original and beginning of the life is, in a creature, so is the
first regeneration of the nature of the new life in the corrupted body of this
world. He that denieth it hath not the true understanding, nor any
knowledge of nature; and so his knowledge is not generated in God, but he
is a mocker of God.
97. I. For behold! thou canst not deny that the life in a creature existeth in
the heat of the heart; and in that life also standeth the light of the animated
or soulish birth or geniture.
98. Now the heart signifieth the sun, which is the beginning of life in the
outward body of this world. Now, whilst the body standeth in the mobility
or life, thou canst not say that the animated or soulish birth goeth away or
departeth from the heart.
99. No more doth the sun go away or depart from its seat, but retains and
keeps its own place to itself, as a heart; and shineth forth as a light, or as a
spirit of the whole body of this world, in all powers of the body.
100. For its birth also hath a beginning out of all powers, and therefore with
its light and heat it is again one spirit and heart in the whole body of this
world.
101. II. Further, thou canst not deny, either, that the gall in a creature is not
existed from the heart, and yet it is the mobility or stirring of the heart, by a
vein that goeth from the gall to the heart; from whence the heat existeth. But
it hath its first original from the flash of life, and so when the life generateth
itself in the heart, and the light riseth up in the water, then the firecrack
goeth before, which riseth up out of the anxiety of the water in the heat.
102. For when the heat is so anxious in the cold in the astringent quality,
that the light kindleth itself through the hidden heaven of the heart in the
corporeity, then the anxious death in the wrath of God is terrified, and
departeth as a crack or flash from the light, and climbeth upwards very
terribly, trembling, and timorously; and the light of the heart hasteneth after
it, and affecteth or possesseth it, and then it remaineth at a standstill.
103. This is, and signifieth, the planet Mars, for thus is [or hath] Mars come
into being; and its own quality is nothing else but a poisonous, venomous,
bitter firecrack, which is risen up from the place of the sun.
104. But now it is always a kindler of the sun, just as the gall is a kindler of
the heart; whence the heat, both in the sun and in the heart, existeth, and
whence the life taketh its original in all things.
105. III. Thirdly, thou canst not deny that the brain in the head in a creature
is the power of the heart; for from the heart all powers rise up into the brain,
from whence, in the brain, the senses of the heart exist. The brain in the head
taketh its original from the power of the heart.
Now observe:
106. After the firecrack of the gall, or Mars, was departed from the light of
life, then the power pressed out of the heart after it, through the light of life,
even into the head, into the austere quality; and when the power can rise up
no higher, then it is stayed or captivated by the austere birth, and is dried
up by the cold.
107. Now here it stayeth, and qualifieth, mixeth or uniteth with the spirit of
life in the heart, and is a royal seat of the spirit of the heart; for thus far the
spirit of the heart's power presseth forth, and there is it approved.
108. For the brain sitteth in the severe birth or geniture, and in its own body
it is the meek power of the heart, and signifieth the new birth, which is new
regenerated in the midst or centre of the austereness of death and wrath, in
its heaven, and presseth forth through death into life.
109. For there the spirit or the thoughts become a whole creaturely person
again, through the affecting or proving of all powers, which in man I call
the animated or soulish birth.
110. For when the new spirit in the brain is well settled, then it goeth to its
mother again, into the heart; and then it standeth as a perfect spirit or will,
or as a newborn person, which, in man, is called the soul.
111. Now behold! as the brain in man is a being and product, so also is the
planet Jupiter a being and product; for it hath its original from the rising up
of life, from the power which is risen up out of the water of life, out of the
place of the sun, through the light.
112. And that power is risen up so high, that it is caught or captivated again
in or by the austere, hard and cold power; and there it remaineth at a stand;
and by the first revolution or going forth is become corporeal, and became
exsiccated or dried by the austere and cold power.
113. And it is rightly the brain in the corporeal government of this world,
from whence the senses and the reason are generated, also all meekness
and wisdom in natural things; but the right and holy spirit in man is
generated in the hidden heaven in the water of life.
114. The outward Jupiter is only the meekness and understanding in the
outward comprehensibility or palpable things; but the holy fountain or
wellspring is incomprehensible and unsearchable or unfathomable to
outward reason. For the astral birth or geniture stands only as to its root in
the holy heavens , and as to its corporeity [ it standeth ] in the wrath.

THE TWENTYSIXTH CHAPTER
Of the Planet Saturnus
1. SATURN, that cold , sharp , austere and astringent regent , taketh its
beginning and original not from the sun; for Saturn hath in its power the
chamber of death , and is a drier up of all powers , from whence corporeity
existeth.
2. For as the sun is the heart of the life , and an original of all spirits in the
body of this world , so Saturn is a beginner of all corporeity and
comprehensibility or palpability. In the power of these two planets standeth
the whole body of this world; and there can not be any creature , nor any
imaging , in the natural body of this world , nor any mobility , without the
power of these two.
3. But Saturn's original is the earnest , astringent and austere anxiety of the
whole body of this world; for as , in the time of the kindling of the wrath ,
the light in the outermost birth or geniture of this world was extinct, (
which birth or geniture is the nature or comprehensibility , or the rising up
of the birth of all qualifying or fountain spirits), so also the astringent quality
stood in its sharpness and severest birth or geniture, and attracted or
contracted most strongly and eagerly the whole work or effect of the
qualifying or fountain spirits.
4. From whence the earth and stones then came to be, and were very rightly
the house of death, or the enclosing or shutting up of the life, wherein king
Lucifer was captivated.
. But when, on the first day, the light somewhat brake forth again, through
the Word or Heart of God in the root of the nature of the body of this
world, as a choosing or appropriating of the day, or as a beginning of the
mobility of life, then the severe and astringent birth or geniture again
obtained a glimpse or rising up of the life in the birth or geniture.
6. From that time the astringent birth stood as it were in an anxious death,
till after the third day, when the love of God pressed through the heaven of
the partition, and kindled the light of the sun.
7. But seeing the heart or power of the sun could not open the anxious birth
or quality of fierceness and wrath, and temper the same, especially as it
could not do so aloft in that height above Jupiter, thereupon that whole
circumference or sphere stood in a horrible anxiety, just as a woman in
travail; and yet could not awaken or raise the heat, because of the horrible
coldness and astringency.
8. But, nevertheless, seeing the mobility was risen up through the power of
the hidden heaven, therefore nature could not rest, but was in anguish to the
birth, and generated out of or from the spirit of sharpness an astringent,
cold and austere sun or star, which is Saturn.
9. For the spirit of heat whence the light ariseth (and out of the light,
through the water, the love and meekness), could not kindle itself; but
there was a birth or geniture of an austere, cold and severe fierceness,
which is a drier, a spoiler and an enemy of meekness, and which in the
creatures generateth the hard bones.
10. But Saturn was not bound to its place, as the sun is, for it is not a
corporeal place or space in the room of the deep; but Saturn is a son which
is born or generated out of the chamber of death, out of the kindled, hard
and cold anxiety, and is only one of the household or family in that space or
room in which it hath its course and revolution. For it hath its corporeal
propriety to itself, as a child, when the child is born or generated from the
mother. [" Saturn, indeed, was created together with the wheel, when the FIAT
created the wheel; but it doth not go forth or proceed from Sol."]
11. But why it did rise up thus from God out of the austere birth, and what
its office is, I will mention hereafter, concerning the driving about, or
revolution, of the planets.
12. But its height or distance cannot be exactly known. But I am fully
persuaded that it is in the midst, in the deep between Jupiter and the
general sphere of the fixed stars or constellations, for it is the heart of the
corporeity in nature.
13. For as the sun is the heart of life, and a cause of the spirits of nature, so
Saturn is the heart and the cause of all bodies and imagings, formings and
framings in the earth, and upon the earth, as also in the whole body of this
world.
14. And as in man the skull is a container or encloser of the brain, wherein
the thoughts are generated, so the Saturnine power is an environer, drier
and container of all corporeity and comprehensibility or palpability.
15. And as the planet Jupiter, which is an unlocker and generator of
meekness, is between the fierce Mars and the austere Saturn, and generateth
the meekness and wisdom in the creatures, so the life and the senses of all
creatures are generated between these two qualities; especially the new body
of this world, as also the new man; of which thou wilt find more concerning
the description of man.
Of the Planet Venus.
16. Venus, that gracious, amiable and blessed planet, or the kindler of love
in nature, hath also its original and descent or proceeding from the
springing up of the sun; but its condition, quality, being and proceeding or
descent is thus:
Here observe this rightly and exactly.
7. When the love of God kindled the place of the sun, or the SUN, then, out
of the anxiety, out of the place of the sun, out of the seven qualifying or
fountain spirits of nature, there sprang up, first, the terrible, fierce, bitter
firecrack, whose birth and principal or first original is the kindled bitter
wrath of God, in the astringent quality, through the water.
18. That sprang up first, in the kindling of the sun out of the chamber of
death, and was an awakener or rouser of death, and a beginner of life, and
climbed up aloft very fiercely, and trembling, till the light of the sun laid
hold on it, and affected or possessed it; and there it was caught or
captivated by the meekness of the light, and stayed; from which the planet
Mars came to be.
19. After that firecrack had taken place the power of the light, which at the
beginning had generated itself out of the unctuosity or fatness of the water
behind the firecrack, instantly shot forth after it, like a mighty potency or
power, and took the fierce firecrack captive, and highly elevated itself aloft
beyond it, as a prince and subduer of the fierceness, from whence now arose
the sensibility of nature, or the planet Jupiter.
The Gate of Love.
20. But when the two spirits, the spirit of the mobility and the spirit of the
life, were risen up out of the place of the sun, through the kindling of the
water, then the meekness, as a seed of the water, pressed downward in the
chamber of death, with the power of light, with a very gentle and friendly
affection or influence; from whence existed the love of life, or the planet
Venus.
But thou must here understand this high Thing.
21. The birth, or the rising or springing up of the seven planets, and of all
the stars, is no otherwise than as the life, and wonderful proportion, variety
and harmony of the Deity, hath generated itself from eternity.
22. For when king Lucifer had caused this place of the world to be
appointed as a house of wrath for himself, and supposed thus fiercely and
powerfully to rule therein, then instantly the light in nature went out,
wherein he supposed to be lord; and the whole nature was benumbed and
congealed as a body of death, wherein was no mobility; and he must
remain there in darkness, as an eternal, captive prisoner.
23. But now the holy God would not let this place of his body (understand
the space or room of this world) stand in eternal darkness and ignominy, and
leave it to the devils for their proper own, but generated a new regimen or
dominion of light, and of all the seven qualifying or fountain spirits of the
Deity; which the devil could neither apprehend, nor lay hold on, nor touch;
neither was it useful or profitable to him at all.
24. But he can no more see in the light of the sun, for he can see in the
darkness alone; for he is not become a creature in this light, and therefore it
is not profitable or useful to him.
25. But seeing there must be a new government or dominion, it must needs
be such a one as the devil could not touch nor lay hold on, nor make use of
as his corporeal proper own. Now that Government or Dominion is thus
constituted.
26. The Love, or Word, or Heart, that is, the innate or only begotten Son of the
Father, who is the light and meekness, and the love and joy of the Deity (as
he himself said, when he had assumed the humanity, I am the light of the [John
viii. 12] world), he himself took the place of this world by the heart, and sat
in the midst or centre of this space or room, in that place where the mighty
prince and king Lucifer did sit before his fall, and there the only begotten
Son was new born to be a creature.
27. And so out of this kindled place of the sun there existed and were
chiefly generated six sorts of qualities, all according to the right, law or
order of the divine birth or geniture.
28. I. First, there arose the firecrack, or the mobility in the heat; and that is
the beginning of life in the chamber of death. II. After this, secondly, the
light in the unctuosity or fatness of the water became shining in the heat;
and that is now the sun. III. Thirdly, when now the light of the sun had
affected or possessed the whole body of the sun, then the power of life,
which rose up out of the first affecting or possessing, ascended, as when
wood is kindled, or when fire is struck out of a stone.
29. Then first is discerned the glance or splendour, and out of the splendour
the firecrack, and after the firecrack the power of the kindled body; and the
light, with the power of the body, elevateth itself instantly above the crack,
and ruleth or reigneth much higher, deeper and more powerfully than the
firecrack.
30. Also the power of the kindled body, in the outgone power without and
beyond the fire, qualifieth, mixeth or uniteth gently, pleasantly, and very
sensibly; and herein rightly is understood the divine being.
31. In the same manner also is the existency of the sun, and of the two
planets, Mars and Jupiter.
32. But since the place of the sun (that is, the sun) had in itself (as also had
all other places) all qualities according to the right of the Deity, thereupon
instantly, in the first kindling, all the qualities went upwards and
downwards, and generated themselves according to the eternal,
beginningless, infinite law and right.
33. For the power of the light, which did mitigate the astringent and bitter
quality in the place of the sun, and made it thin like water, or like the love
of life, that power lowered itself, according to the nature of humility.
34. Out of this the planet Venus existed; for in the house of death Venus is
an opener of meekness, or a kindler of the water, and a soft penetrator into
the hardness, a kindler of the love, in which [Venus] the upper regimen or
dominion, viz., the bitter heat, is desirous or longing after Mars, and the
hearty sensibility is desirous or longing after Jupiter.
35. From whence the affections or insinuations exist; for the power of Venus
maketh fierce Mars or the firecrack mild, and mitigateth it, and maketh
Jupiter humble, else the power of Jupiter would break through the hard
chamber, Saturn; and in men and beasts would break through the skull or
brainpan; and so the sensibility would transmute itself into high-
mindedness above the birthright, or right, law or order of the geniture of
the Deity, in the manner and way of the proud devil.
Of the Planet Mercurius.
36. If we would exactly and fundamentally know how, in the deep of this
world, the birth or beginning is of the planets and stars, and of the essence
of all beings, we must accurately consider the instant or innate birth, or the
beginning of life, in man.
37. For that life taketh such a beginning and rising, and standeth also in
such an order, as doth the birth or geniture of the essence of all beings in the
body of this world.
38. For the instant or innate wheel of the stars and planets is no otherwise
than as the birth of the seventh spirit of nature, before the time of the world
rose up, wherein were formed images and figures, forms, shapes or ideas,
as also heavenly fruits, according to the eternal right, law or order of the
Deity.
39. Thus, because man is created according to the qualifying or fountain
spirits of God, and also out of the divine essence, therefore hath man's life
such a beginning and rising up as that of the planets and stars hath been.
40. For the beginning, instant or innate state and being of the planets and
stars is not otherwise than as the beginning and impulse or government
and dominion in man.
41. Now in the same way that the human life riseth up, so also in that way
hath the birth of the seven planets and stars risen and sprung up; and
therein there is no difference at all.
The Centre or Circle of the Birth of Life. The great Depth.
42. The spirit citeth the physicians to come before this looking-glass ;
especially anatomists and dissectors of men, who by their anatomy would
learn the birth and rising or springing up of man's life, and who have
murdered many innocent men, against the right and law of God and of
nature, hoping thereby to find out the wonderful proportion, harmony and
form of nature, that they might thereby be useful in restoring the health of
others.
43. But seeing in nature they are found to be murderers, and malefactors
against the law and right of God and nature, therefore the spirit, which
qualifieth, mixeth or uniteth with God, doth not justify them in their
murderous way.
44. They might have had a nearer and surer way to learn the wonderful
birth or geniture of nature, if their lofty highmindedness, and devilish,
murderous curiosity had given them leave, but these have perverted their
true divine senses or understandings.
45. Their intent was only to fight with men, and not with gods, therefore it
is just they should receive such a reward of their error.
46. Come on, ye crowned ornaments of caps and hoods, etc. Let us see
whether a simple layman may be able, in the knowledge of God, to search
into the birth or geniture of man's life. If it be amiss, then reject it; if it be
right, then let it stand.
47. I here set down this description of the birth or geniture of man's life, to
the end that the original of the stars and planets may be the better
conceived. In the description of the creation of man thou wilt find all, more
fundamentally and deeply, what the beginning of man is.
Now observe:
48. The seed of man is generated in such a manner as the wonderful
proportion, harmony or form of nature in its wrestling and rising up is
generated, from eternity.
49. For the human flesh is and resembleth nature in the body of God, which
is generated from the other six qualifying or fountain spirits, wherein the
qualifying or fountain spirits generate themselves again, and shew forth
themselves infinitely, wherein forms and images rise up, and wherein the
heart of God, or the holy clear Deity in the middle or central seat,
generateth itself above nature, in that centre wherein the light of life riseth
up.
50. But now in man's body, in the government or dominion of the birth or
geniture, there are three several things, each of them being distinct, and yet
they are not divided asunder one from another; but all three together are
one only man, after the kind and manner of the Ternary or Trinity in the
divine being [or essence].
51. The flesh is not the life, but is a dead, inanimate being, which, when the
government or dominion of the spirit ceaseth to qualify or operate therein,
soon becometh a dead carcass, and putrefieth and turneth to dust or ashes.
52. But now no spirit can subsist in its perfection without a body, for as
soon as it departeth from the body it loseth its government or dominion. For
the body is the mother of the spirit, in which the spirit is generated, and in
which it receiveth its strength and power. The spirit is and remaineth a
spirit when it is separated and departed from the body, but it loseth its rule,
dominion or government.
53. These three dominions or regimens are the whole man, together with
flesh and spirit; and they have severally, for their beginning and dominion
or government, a sevenfold form, after the kind and manner of the seven
spirits of God, or of the seven planets.
54. Now as the dominion or government of God's eternal, beginningless,
infinite birth or geniture is, so also is the beginning and rising or springing
up of the seven planets and the stars; and just so also is the rising or
springing up of mans life. Now observe:
55. When thou mindest, thinkest and considerest what there is in this
world, and what there is without, besides or distinct from this world, or
what the essence of all beings is, then thou speculatest, contemplatest,
meditatest in the whole body of God, who is the essence of all beings; and
that is a beginningless, infinite being.
56. But it hath in its own seat no mobility, rationality or comprehensibility,
but is a dark deep, which hath neither beginning nor end. In the dark deep
is neither thick nor thin, opaque nor transparent, but it is a dark chamber of
death, where nothing is perceived, neither cold nor warmth, for it is the end
of all things.
57. This, now, is the body of the deep, or the very real chamber of death.
58. But in this dark valley there are the seven spirits of God, which have
neither beginning nor end, and the one is neither the first, second, third or
last.
59. In these seven dominions or regimens the regimen divideth itself into
three distinct beings, where the one is not without the other, nor can they be
divided the one from the other. But those seven spirits do each of them
generate one another, from eternity to eternity.
60. The first dominion or regimen standeth or consisteth in the body of all
things, that is, in the whole deep, or the being or essence of all beings or
essences, which hath, in all corners and places thereof, in itself the seven
spirits in possession, or in propriety indivisibly, or irresistibly, for its
proper own.
61. Now if these seven spirits in any one place wrestle not triumphingly,
then in that place there is no mobility, but a deep darkness; and although
the spirits are perfect in that place, yet that place is a dark house; as you
may perceive and understand by a dark cave or room close shut up, in
which the kindled spirits of the planets and stars cannot kindle the
elements.
62. But now the root of the seven spirits is everywhere all over, but when
there is no wrestling, then it standeth still and quiet, and no mobility is
perceived.
63. And such a house is the whole deep without, within, and above all
heavens; which house is called the Eternity. And such a house also is the
house of flesh in man, and in all creatures.
64. And this being, together, comprehendeth the eternity, which is not called
God, but the unalmighty body of nature, wherein, indeed, the Deity is
immortal or not dead, but standing hidden in the kernel of the seven
spirits; and yet not comprehended or understood.
65. And such a house also the whole space or extent of this world came to be,
when the Deity, in the seven spirits, had hidden itself from the horrible
devils.
66. And the whole space had so continued, if the seven planets and stars had
not risen or sprung up from God's spirits, which seven planets opened
again and kindled the chambers of death in the dark house of this world, in
all places everywhere; from whence existeth the regimen or dominion of the
elements.
67. Moreover, thou art to know also, that the regimen or dominion of the
seven spirits of God in the house of this world is not on that account
exsiccated or dried up in death, that all must needs receive its life and
beginning from the planets and stars.
68. No! for the clear Deity standeth everywhere hidden in the circle in the
heart of the whole deep; and the seven spirits stand in the body of the deep
in anxiety and great longing, and are still kindled by the planets and stars;
from whence existeth the mobility, and the birth or geniture in the whole
deep.
69. But as long as the heart of the Deity, which [heart] is the corporeity,
hideth itself in the body of this world in the outermost birth, the corporeity
is a dark house; all standeth in great anguish and needeth a light, which is
the sun, to shine in the chamber of darkness, until the heart of God doth
move itself again in the seven spirits of God in the house of this world, and
kindle the seven spirits.
70. Then the sun and stars will return again to their first place, and will pass
away in such a form or manner; for the Heart and Light of God will give
light and shine again in the corporeity, that is, in the body of this world, and
replenish or fill all.
71. Then the anxiety ceaseth; for when the anxiety in the dominion of the
geniture or birthregimen tasteth of the sweetness of the light of God, so that
the heart of God triumpheth together in the birthregimen, then all is richly
full of joy, and the whole body triumpheth.
72. Which at present in this time, in the house of this world, cannot be,
because of the fierce, captive devil, who keepeth house in the outermost
birth or geniture in the body of this world, till the judgment of God.
73. Now here thou mayest understand how the heart of God hath the fan or
castingshovel in its hand, and will one day cleanse his floor: which I herewith
earnestly declare to you as in the knowledge in the light of life, where the heart, in
the light of life, breaketh through, and proclaimeth the bright, clear day.
Of Man and the Stars.
74. Now, as the deep, or the house of this world, is a dark house, where the
whole corporeity generateth itself, and is very thick, dark, anxious and half
dead, and taketh its moving from the planets and stars which kindle the
body in the outermost birth or geniture, from whence existeth the mobility
of the elements, as also the figured and creaturely being, so also the human
house of flesh is a dark valley, wherein is indeed the anxiety to the birth of
life, and it always highly endeavoureth, intending to elevate itself into the
light, from whence the life might kindle itself.
75. But seeing the heart of God did hide itself in the centre or kernel,
therefore it [this elevation] cannot be; and thereupon [on that account] the
anxiety generateth no more but ONE seed. The house of the flesh generateth
a seed of its likeness to the propagating of a man again; and the house of the
spirit, in the instant or innate state of the seven spirits, generateth in the seed
another spirit after its likeness, to the propagating of the spirit of man again.
76. And the house of the hidden heart generateth also such a spirit as
standeth hidden, in the body, to the spirit of the house of flesh, as also to the
spirit of the astral birth or geniture; just as the heart of God in the seven
spirits of God standeth hidden in the spirits in the deep of this world, and
doth not kindle them, till after this enumeration or account of time is out.
77. This third spirit is the soul in man, and qualifieth, mixeth or uniteth with
the heart of God, as a son or little god in the great, immense or immeasurable
God. 78. Now these three distinct dominions or regimens are generated in
the seed, which taketh its original in the flesh, as I have mentioned before,
within three leaves from this.
Now observe this hidden secret hidden Mystery. Ye Naturalists, observe. The Gate
of the great Mystery.
79. Out of the anguishing chamber in the body of this world, out of the
seven spirits of God, are risen or sprung forth the stars, which kindle the
body of this world; and out of or from the body the fruit or seed generateth
itself, which is the water, fire, air and earth.
80. The earth is the fruit of the seventh spirit of God, which is nature or corporeity,
wherein the other six spirits generate themselves again, and figure or frame
the Salitter of the seventh spirit into infinite sorts of forms or shapes; so that
the earth also generateth its seed, which is the fruit of vegetation, as is
apparent to the eye.
81. Now man's house of flesh is also such a house as the dark deep of this
world is, wherein the seven spirits of God generate themselves.
82. But seeing man's body is its proper own, and is a son of the whole body of
God, therefore it generateth also a proper seed of its own, according to the
government or dominion of his corporeal, qualifying or fountain spirits.
83. The body taketh its food from the seed of the seven spirits of God in the
body of the great deep, which [body] is fire, air, water and earth.
84. Of or from the earth it taketh the birth of the earth, or the fruit, for it is
much more noble than the earth. It is an extracted mass out of the Salitter, out
of the seventh nature spirit.
85. For when the body of nature was kindled by the devil, then the word or
the heart of God drew together the mass [for man's body], before the
corrupted Salitter was pressed together, which now is called the earth,
because of the hard fierceness or corruption.
86. But when the earth was pressed together, then the mass stood in the dark
deep in the created heaven, between the anxious birth or geniture and the
love of the Heart of God, till the sixth day; and then the Heart of God
breathed the light of life out of or from his Heart into the innermost or third
birth or geniture in the mass. 87. Now when this was done, then in the mass
the seven spirits of the qualities began to qualify or operate; and in the mass
the seed of the seven qualifying or fountain spirits generated itself, as fire,
air and water, as it did in the body of the deep.
88. Thus MAN became a living soul, in that kind and manner as the sun is
risen or sprung forth, and out of that the seven planets.
89. The light in man, which the Heart of God had breathed in, signifieth or
resembleth the sun which shineth in the whole deep; concerning which you
will find more clearly about the creation of man.
90. Now behold! As in the deep of this world, through the kindling of the
stars, a seed is generated out of the body of the dark deep, like the creaturely
body, so also in like manner, in man's house of flesh there is generated a
seed, according to the eternal birthright of the seven qualifying or fountain
spirits.
91. And in the seed there are three distinct things, whereof the one cannot
fathom the others, and yet the others are in that one only seed, and they all
qualify, mix or unite one with another, as one being; and they are also one
being, and yet also three distinct things, according to the kind and manner of
the Ternary or Trinity in the Deity.
92. First there is the whole body of man, which is a dark house, and hath no
mobility besides, or without, or distinct from the qualifying or operation of
the seven spirits, but is a dark valley, as the body of the deep of this world
is.
93. Now in the dark body of man there is also such a regimen or dominion,
as to the seven spirits, as there is in the body of the deep. And when the
seven spirits qualify or operate according to the birthright of the Deity,
then, out of the wrestling of the seven spirits, a seed generateth itself,
according to their likeness.
94. Now that seed hath first a mother, which is the dark chamber of the
house of flesh. Secondly, it hath a mother, which is the wheel of the seven
spirits, according to the kind and manner of the seven planets. Thirdly, it
hath a mother that is generated in the circle of the seven spirits in the
centre, which mother is the heart of the seven spirits.
95. And this now is the mother of the soul, which shineth through the seven
spirits, and maketh them living; and in their stead the seed qualifieth,
mixeth or uniteth with the Heart of God. But the seed which so qualifieth is
that seed alone in which the light is kindled: in that in which the wrath-fire
burneth, there this third mother remaineth captive in the dark chamber.
96. And though indeed it is the third mother, yet it remaineth but a foolish
virgin, if the light be not kindled in it. Just as the deep of this world is a
foolish virgin before the Heart of God, in which deep of this world the
wheel of the seven spirits standeth in such anxiety, in so much corruption
and redemption, in heat and in cold, as is apparent.
97. But when the third mother is kindled in the light, then it standeth in the
created heaven of the holy life, and shineth through the second mother, the
seven spirits, whereby the seven spirits get a friendly, courteous will,
which is the love of the life, as you may read in the eighth chapter of this
book, concerning the lovebirth or geniture of God.
98. But through the third mother they cannot constantly or permanently
shine, for the third mother standeth in the house of darkness; but they
often cast a glimpse upon the third mother, even as if it lightened, whereby
the third mother many times becometh very longing, and rejoiceth highly,
but is soon bolted up again by the fierceness of God's wrath.
99. The devil also danceth at this gate, for it is the prison wherein the new
man lieth hid, and wherein the devil lieth captive.
100. I mean, in the house of the deep of this world. Though indeed [in] the
house of flesh and the deep all [things or parts] qualify with one another as
one body, and are one body, only [with] distinct parts or members.
The Deep in the Centre.
101. Now behold! When the seed is generated, it standeth in the centre or
midst of the body in the heart; for there the mother catcheth the Ternary or
Trinity.
102. First, the astringent spirit catcheth hold, and that draweth together a
mass or lump out of the sweet water, that is, out of or from the unctuosity or
fatness of the blood of the heart, or from the sap or oil of the heart.
103. Now that oil hath clearly the root of the Ternary or Trinity in it, viz. the
whole man; for it is just as when kindled tinder is cast into straw. Now it may
be asked, How comes this to pass?
104. Here now is the true ground of man; observe it exactly, for it is the looking-
glass of the great Mystery, the deep secret of the humanity, about which all the
learned, since the beginning of the world, have danced, and have sought after this
door, but they have not found it.
105. But I must once mention, that now is the Dawning or Morning Redness of
the Day, as the Doorkeeper will have me do.
Now observe:
106. Just as was the first mass, out of which Adam became a living man, so
also in like manner is every mass or seed of the Ternary or Trinity in every
man.
Observe:
107. When the Salitter or fabric of the six qualifying or fountain spirits
(which Salitter is the seventh naturespirit in the space or room of this world)
was kindled, then the Word or Heart of God stood everywhere in the centre
or midst of the circle of the seven spirits, as a heart, which [heart] at once
replenished all, viz. the whole space or room of this world.
108. But seeing the deep, that is, the whole space of this world, was the
body of the Father, (understand the Father of the Heart of God),
understand the Father's body, and the Heart in the whole body did shine
forth, viz. the Father's lustre or brightness, then the corrupted Salitter was
affected or possessed everywhere with the light; and the Heart of God
could not fly out from it, but did hide its lustre and shining light in the body
of the whole deep, from the horrid kindled spirits of devils.
109. When this was done, then the qualifying or fountain spirits became
very fierce and vehemently struggling, and the astringent spirit, as the
strongest, drew very terribly together in the seventh naturespirit the fabric
and effects of the other five; from whence the bitter earth and stones came
to be, but [they] were not yet driven together, but moved in the whole deep.
110. In this hour the mass was drawn together; for when the Heart of God
did hide itself in the Salitter, then it cast a glance again on the whole space
or body, and thought how it might be remedied again, whereby another
angelical kingdom might be in the deep of this world.
111. But the glance was the love-spirit in the Heart of God, which in that place of
the glance affected or possessed the oil of the water, where previously the light was
risen up.
112. Here consider Saint Peter's glance, that was cast upon him in the house of
Caiphas: it is the very same. [Luke xxii. 61]
113. And the spirit of the man, (understand the root of the love which, in
the rising up of the life out of the water, riseth up through the fire), and
also the spirit of the woman, both catch one another in that oil of the heart,
where presently a mass, seed, or driving will or desire to the propagating
of a man again arises in the mass. A new translation of this par. has been
substituted for Sparrow's rendering.
114. Just in such a way and manner the first mass also came to be, for the
lovespirit in the Heart of God cast a glance, in the body of the kindled
wrathful Father, on the water of life, whereby, and out of which, the love in
the fireflash arose or sprang up before the time of the wrath.
115. In this casting of the glance the one spirit caught the other; the
unctuous oil or water in the wrath conceived from the lovespirit in the Heart
of God, and qualified, mixed or united with the same, and the astringent
spirit drew the mass together; and there was clearly a birth, or a will or
desire to the producing of a whole creature; just as the seed in man is.
116. But now the firmament of heaven, that is between the Heart of God and
the kindled, hard chamber of death, was closed or shut up; else the life in
the mass had suddenly kindled itself.
117. For the firmament was within in the mass, as well as without, distinct
from the mass, which is the parting mark or limit of separation between the
Heart of God and the fierce devils.
118. Therefore the Word or Heart of God must blow up the moving spirit in
the mass, which was first done but on the sixth day, for very assured causes.
119. For if heaven had not, as a firmament, been shut up in the mass,
between the Heart of God and the corporeal, qualifying or fountain spirits
of the mass, then the mass might have kindled the soul from or by its own
power; as it happened with the holy angels.
120. But it was to be feared that it would come to pass as it did with that fair
little son Lucifer, seeing the corporeal, qualifying or fountain spirits in the
mass were kindled in the wrath-fire.
121. Therefore heaven must be a firmament between the sparkle which had
conceived from the Heart of God in the first glance; that though the body
might happen to perish, yet the holy seed might remain, which is the soul,
which qualifieth, mixeth or uniteth with the Heart of God, out of which a
new body might come to be, when the whole God should kindle again the
deep of this world in the light of the Heart of God; and just so it is come to
be with the body. The love of God have mercy, and take pity on it!
122. The dear man Moses writeth, That God made man out of a clod of earth, as
the learned have rendered it. But Moses was not present when it was done.
123. But this I must needs say, that Moses hath written very rightly, though
the true understanding or meaning, out of what the earth proceeded,
remained hidden to Moses, and to them that have come after him in the
letter, for the spirit hath kept it hidden to this very time.
124. It was also hidden from Adam, while he was yet in Paradise; but now it
will be fully revealed. For the Heart of God hath set upon or assaulted the
chamber of death, and will shortly break quite through.
125. And therefore, in these our present times, some beams of the day will
more and more break through in the hearts of some men, and make known
the day.
126. But when the Dawning or Morning Redness shall shine from the east to the
west, or from the rising to the setting, then, assuredly, time will be no more; but
the SUN of the Heart of God riseth or sprinqeth forth, and, RA. RA. R. P . will be
pressed in the winepress without the city, and therewith to R. P. [see
Epistles of Jacob Behmen (1649), Ep. 23, v. 12.]
127. These are hidden, mystical words, and are understood only in the language of
nature.
128. Moses writeth very rightly, that man was created out of the earth; but at
that time, when the mass was held by the Word, then the mass was not
earth. But if it had not been held or kept by the Word, then at that very
hour it had become black earth, but the cold wrath-fire was in it already.
129. For at the very hour when Lucifer elevated himself the Father was
moved to wrath in the qualifying or fountain spirits against the legions of
Lucifer; and the Heart of God hid itself in the firmament of heaven, where
the Salitter, effect, product or fabric of the corporeity was burning already;
for without or distinct from the light is the dark chamber of death.
130. But the mass was held or kept in the firmament of heaven that it might
not be congealed; for when the Heart of God glanced on the mass with its
hot love, then the unctuosity or oil in the mass, which rose up out of the
water through the fire, out of which the light riseth up, and out of which
the lovespirit riseth up, caught hold of the Heart of God, and was impregnated
with a young son.
131. And that was the seed of love; for one love embraced the other; the love
of the mass embraced and conceived from the love out of the glance of the
Heart of God, and was thereby impregnated; and this is the birth or
geniture of the soul; and as to this son, man is the image of God.
132. But the qualifying or fountain spirits in the mass could not presently be
kindled thereby from the soul; for the soul stood only in the seed in the
mass, hidden with the Heart of God in its heaven, till the Creator breathed
upon the mass; and then the qualifying or fountain spirits kindled the soul
also, and then both body and soul lived equally together.
133. Indeed the soul had its life before the body, but it stood in the Heart of
God, hidden in the mass in heaven, and was a kind of holy seed, qualifying,
mixing or uniting with God, which seed is eternal, incorruptible and
indestructible; for it was a new and pure seed for an angel and image of
God.
134. But the fabric, effect or product of the whole mass was an extract or
attraction of the Word of God, out of the fabric or effect of the qualifying or
fountain spirits, or of the Salitter, out of which the earth came to be.
135. This extract was not yet become earth, though it was the Salitter of the
earth, but was held or kept by the Word.
136. For when the lovespirit out of the Heart of God glanced on the Salitter
of the mass, then the Salitter did catch hold of it and conceived from it, and
was impregnated in the centre of the soul, and the Word stood in the mass in
the sound; but the light abode in the centre of the mass, in the firmament of
heaven, remaining hidden in the unctuous oil of the heart, and did not
move itself forth out of the firmament of heaven, in the birth of the
qualifying or fountain spirits.
137. Else, if the light had kindled itself in the birth or geniture of the soul,
then all the seven qualifying or fountain spirits, according to the eternal
birthright of the Deity, had triumphed and qualified, mixed or united in
and with the light, and had been a living angel; but seeing the wrath had
clearly already infected the Salitter, therefore that danger was to be feared
that befell Lucifer.
Now it may be asked:
138. Why were not many masses created at this time, out of which, instantly at
once, there might have been a whole angelical host or army, instead of fallen
Lucifer?
139. Why should there be so long a time of staying in the wrath?
140. And why should the whole host or army be generated out of that one mass, in
so very long a time?
141. Or did not the Creator at this time see and know of the fall of man?
Answer.
142. This now is the very door of the hidden, secret Mystery of the Deity.
Concerning which the Reader is to conceive, that it is not in the power or
capacity of any man to discern or to know it, if the Dawning or
MorningRedness doth not break forth in the centre in the soul.
143. For these things are divine Mysteries, which no man can search into by
his own Reason. I also esteem myself most unworthy of such a gift; and
besides, I shall have many scorners and mockers against me; for the
corrupted nature is horribly ashamed before the light.
144. But for all that, I cannot forbear; for when the divine light breaketh
forth in the circle or birth of life, then the qualifying or fountain spirits
rejoice, and in the circle of the life reflect or look back into their mother, into
the eternity; and they also look forwards into the eternity.
145. It [the breaking forth of the light] is not, however, a permanent
essence, nor a constant illumination of the qualifying or fountain spirits,
much less of the bestial body; but it is the ray of the breaking through of the
light of God with a fiery impulse, which riseth up through the meek water
of life in the love, and remaineth, abiding in its heaven.
146. Therefore I can bring it no further than from the heart into the brain,
before the princely throne of the senses, and there it is shut up in the
firmament of heaven; and it goeth not back again through the qualifying or
fountain spirits into the mother of the heart, that it might come on to the
tongue, for if that were done I would tell it with my mouth, and make it
known to the world.
147. But for that cause I will let it stand in its heaven, and write according to
my gifts, and with wonder and admiration expect what will become of it.
For in the qualifying or fountain spirits I cannot sufficiently comprehend or
apprehend it, because they stand in the anxious chamber.
148. With or through the soul, I see it very well; but the firmament of the
heaven is between, in which the soul hideth itself, and there receiveth its
rays from the light of God; and in that respect it goeth through the
firmament of heaven as a tempest of lightning, but very gently, in a most
amiable and pleasant delight and joy.
149. So that I cannot, in the comprehensibility, in my innate, instant or
present qualifying or fountain spirits, or in the circle of life, discern or
know it otherwise, for the day breaketh forth apace.
150. For that cause I will write according to this knowledge, though the
devil should offer to assault and storm the world; which, however, he
cannot do. But his hourglass is shewn to him, and set before him.
151. Now come on, you Electionists, and contenders about the Election of
Grace, you that suppose you alone are in the right, and esteem a simple faith
to be but a foolish thing; you have danced long enough before this door, and
have made your boast of the Scriptures, that they maintain that God hath of
grace chosen some men in their mother's womb to the kingdom of heaven,
and reprobated or rejected others.
152. Here make to yourselves many masses, out of which there may proceed
other manner of men of other qualities, and then you may be in the right.
But out of the one only mass you can make no more than one only love of
God, which presseth forth through the first man, and so presseth through
and upon all. If God should have permitted Peter or Paul to have written
otherwise, then look to the ground, to the heart.
153. If you lay hold on the Heart of God, then you have ground enough.
154. If God give me life a little while longer, I will shew you Saint Paul's
Election of Grace.

THE TWENTY-SEVENTH CHAPTER
Note. " I advertise the Reader who loveth God, that this book, the Aurora or
MorningRedness, was not finished. [See Epistles of Jacob Behmen (1649), Ep.
3, v. 30.] For the devil intended to put a stop to it, and suppress it, when he
perceived that the Day would break forth therein. And the Day hath clearly made
haste after the MorningRedness, so that it is become very light. There wants yet
about thirty sheets to the end of it. But seeing the storm hath broken them off,
therefore it was not finished; and in the meanwhile it is come to be Day, so that
the MorningRedness is passed away, and since that time the work hath gone
on by Day. And it shall so stand, for an eternal remembrance, seeing the defect
herein is supplied in the other books." [ Three Principles; Threefold Life; 40
Questions.]
Jacob Behme, 1620.
Note. [See Epistles of Jacob Behmen (1849), Ep. 2 , v. 66. ] The Dawning or
MorningRedness riseth up from the infancy and childhood, and sheweth or
demonstrated the creation of all beings, but very mystically, and not sufficiently
clear, though full of magical understanding, for there are some Mysteries therein
which are yet to come to pass.
Note. This is the deep, hidden, magical book, which the author at that time
might not make clearer, but may now do it through the grace of God. 1621.
Note. This book is written in a magical sense or understanding, for the author
himself alone, who knew of no other Readers; he supposed he made this work
only for himself, but God hath disposed it otherwise.
Note. The author expressed the first syllable MER, in the word MERCURIUS,
with an A, as MAR, MARCURIUS, not without a special mystical cause, with the
first vowel, A. But because the selfconceited wise in reason dislike it, accounting it
but a country, vulgar expression, therefore the transcriber of the High Dutch
copy, from whence this was translated, wrote it according to the commonly
received word, MERCURIUS The corn groweth against the will of the enemy.
[See Epistle 3] For that which is sown by God, no man can prevent or hinder the
growing thereof.
[The above five Notes are in the 1656 German ed., with the exception of the
words in the last one, "therefore the transcriber of the High Dutch copy,"
etc. The fifth Note, literally translated, reads: "It is not without a certain
mystical purpose that the author pronounced [and wrote] the word
Mercurius as if spelt with an A, i.e. Marcurius; though selfwise reason
would consider it as mere boorish simplicity." The later German eds. have
the first Note only.]
NOTE IT is necessary for the Reader to peruse the book of The Three
Principles, and the book of The Threefold Life of Man, also with this; and then
he will be able to conceive aright of the ground in this book, Aurora. For
since the time of the writing of this book, Aurora, Dayspring or Morning
Redness, the lovely bright day hath appeared unto the author. And all that
which is too obscure here, is held forth most clearly in them; which is truly a
great WONDER, as the Reader who loveth God will find. Although the
author indeed had written this book only for himself, according to the gift of
God's spirit, but he knew not then the counsel or will of God concerning it.
Begun the 27 of January, in the year 1612, on the Friday after the conversion
of Paul.