Rev. 1. 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. vers. & 5, to the 11. 
verse 3— And there was a Rainbow, round about the Throne, in sight like unto an Emerald.  
verse 5 And out of the Throne proceeded Lightnings and Thundrings, and Voices: and there were seven Lamps of Fire Burning before the Throne, which are the Seven Spirits of God.  
verse 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.  
verse 7 And the First Beast was like a Lion, 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.  
verse 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, 〈◊〉 is to come.  
verse 9 And when those Beasts give glory and honour and thanks to him that sat on the Throne, who liveth for Ever and Ever,  
verse 10 The Four and twenty Elders fall down before him that sat on the Throne, and worship him that liveth for Ever and Ever, and cast their Crowns before the Throne, saying,  
verse 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. 
verse 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.  
verse 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 Vials full of 〈◊〉 which are the Prayers of Saints.  
verse 9 And they sung a New Song, saying, Thou art worthy to take the Book, and 10 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.  
verse 10 And hast made us unto our God Kings and Priests, and we shall reign on the Earth.  Isaiah 9 2. 
verse 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. 
verse 16 The People which sat in Darkness saw great Light: and to them which sat in the Region and shadow of Death, Light is sprung up.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Revelatio Omnium Revelationum.  
This AURORA, or Redness of the Morning Is the WONDER of the World.   


Rev. 1.4. Rev. 4. 3. 5. 10. ●● Rev. 8. ●● 16.  
Isai: 9.2. Math 4.16.   apocalypse apocalypse W. Muller fecit.   

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 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.   

The Preface to the Reader.  
Reader,  
THe Books of this Author, that are already published, declare sufficiently the high worth of his deep writings: But of all the benefits that do accrue thereby, it is one inestimable Excellency of them, that they help the Minds of all sorts of people, that will take pains to read and to consider them; in the understanding of the Holy Scriptures: and that satisfactorily and convincingly, without need of having any reference to the vast Commentaries of Authors, either in the Learned or Modern Tongues: and they will help Men to be able to discern the truth in the various Expositions and Opinions of all Parties, also to still the differences debates controversies disputes and contests; that all may be satisfied in a Loving friendly way, and so agree in one and the same Truth together.  
And among many differences in Opinion that Spring up, there is one weighty and remarkable, arisen, since the Light within, and Christ within, hath been pressed more than Ordinary; one sort being judged to deny, a Christ without, and the other, a Christ within; whereas it might be considered, that 
* 1 Cor. 1. 13.  Christ is not divided, though he be every where in all places, and in all things, and yet but once manifested in 
† Rom. 8. 3.  the likeness of sinful Flesh: Suffering, Dying, Rising from the dead, Ascending into Glory; yet he that is not partaker of the same Christ within, or is not made conformable in his soul and spirit to him in his suffering Death and Resurrection, in this Life, in some measure, shall never be partaker with him in his glory in the Life to come; But if we 
† Rom. 8. 17.  Suffer with him, we shall also be glorified with him, at his appearing: Paul's desire to know nothing but 
* 1 Cor. 2. 2.  Christ and him crucified among the Corinthians; was not to know them to crucify Christ, but the virtue and Power of Christ crucified in them: and if the same Christ that suffered at Jerusalem were not in every one, the wickedest Man in the World could not 
† Heb. 6. 6.  crucify to himself the Lord of glory: And what Christ did in the Flesh once, always had and hath its powerful effect in the Spirit of every Soul that is united to him within itself, and not otherwise: Therefore we should learn to understand, how, it is Christ, that was 
* Rev. 13. 8.  the Lamb slain from the beginning of the World, and then also in Abel when he was slain by Cain: also in his own Body when Jesus himself was nailed on the Cross and gave up the Ghost: and still suffers and is slain 
† Eph. 5. 30.  in his Members; and as he will say at the Judgement, when all shall appear, from Adam to the last Man that is borne of a Woman, 
* Math. 25. 40. 45:  whatsoever is done to the Least of those that believe in him, it is done to Christ himself, in them; and not that he will, only, take it as done to him, as his words are commonly expounded; but it is really done to him: 
† Joh. 6. 55.  His Flesh is meat indeed, & his Blood is drink indeed, and they that did not eat and drink it, though it were within them (otherwise they could not doefo) had ●o part in him: and this be said when himself was conversant with his Disciples before his Suffering and Death; Therefore there cannot be a Christ, within, in Christ without, but one and the same Christ within and without, now and then, and always, from Eternity to Eternity.  
There is another great difference, concerning Perfection and the attaining to it in this Life: one sort condemning the otherf, or speaking that which they understand to be spoken in the Scripture; but they do not endeavour to reconcile the meaning of those Texts, which seem so extremely to differ. For perfection; 
* Math. 5. 48. Luk. 6. 32.  Be ye perfect as your heavenly Father is perfect, 
† Job. 1. 1. & 2. 3.  Job was a perfect and upright Man. 
* James. 3. 2.  If any Man sin not in word he is a perfect Man. And there is mention made of the 
† James 1. 25  perfect Law of Liberty: also, 
* 1 Joh. 3. 9  he that is borne of God sinneth not, neither can he, because the seed of God remaineth in him. 
† Phil. 3. 15.  As many as be perfect, let them be thus minded, viz: 
* Phil. 3. 14.  to press for the Prize of the high calling of God in Christ Jesus. On the other side: 
† Rom. 3. 10.  There is none righteous, no not one, 
* 1 King 8. 46. 2 Chron. 6. 36. Prov. 20. 9 Eccles. 7. 22.  there is not a Man that sinneth not, 
† James 3. 2.  in many things WE sin all. And the Apostle John, who no doubt was then borne of God, saith: 
* 1 Joh. 1. 8.  If WE say we have no sin we deceive ourselves, and there is no truth in us; if [we] say, not if he or they say, or whosoever saith: And while he was in the instant of high Revelations, 
† Rev. 19 10.  he fell down before the Angel to worship him, thinking it had been God, but the Angel said to him, See thou do it not, for I am thy fellow servant.  
And these great differences cannot be reconciled by the distinction of a time or condition of Men unconverted, before they have attained Perfection, before they are righteous or before they are sanctified: but they may be decided by the understanding, what it is that sinneth in Man; and what it is in Man that is perfect and cannot sin: For as the Soul in this Life entereth into the one or the other through obedience to it; that Soul is either righteous and perfect, or wicked and imperfect, as the Scriptures testify: And 
* Col. 1. 28.  ever one that shall be presented perfect, is to be presented perfect in Christ Jesus, so that our perfection consisteth in him not in Self: and so the Gifts of God are perfect, or else we could not be 
† Eph. 2. 8.  saved by Faith, for that is not of ourselves, but is the gift of God▪ and therefore it may well be said by the Apostle Paul, after his high Revelation: 
* Rom. 7. 18.  I know that in me, that is in my Flesh dwelleth no good thing; dwelleth, not did or hath dwelled, before his conversion or at the beginning of the writing that Epistle: but at that instant dwelleth in him no good thing in his Flesh: also, says he, 
† Rom. 7. 23.  I do find a Law in my Members rebelling against the Law of my mind, and leading me into captivity to the Law of sin: So that 
* Rom. 7. 19  the good which he would do, that he did not, but the evil which he would not do, that he did. 
† Rom. 7. 18  To will was present with him, but how to perform it, that he did not know: and then says, So in my mind I serve the Law of God, which is perfect, but in my Flesh I serve the Law of sin, Also the Apostle John saith, 
* 1 Joh. 3. 7.  Let no man deceive you, he that doth righteousness, is righteous: and the Apostle Paul again saith, 
† Rom. 8. 14  as many as are led by the spirit of God they are the Sons of God: and 
* Rom. 6. 16,  his servants ye are to whom ye obey; whether of obedience unto righteousness or of sin unto Death. Also it is said, 
† Ezek. 18. 20.  The Soul that sinneth it shall die. 
* Ezek. 18. 24. 26.  If a righteous Man (which is indeed a perfect Man so long as he is a servant to righteousness) departeth from his righteousness, and doth that which is wicked; in the wickedness which he doth he shall die: and yet that which is perfect cannot die. And on the other side; 
† Ezek: 18. 21 22. 27. 28.  If a wicked Man turn from his wickedness and doth the thing which is good and righteous, in the righteousness which he doth, he shall live, saith the Lord: Thus, a righteous Man can sin, and a wicked Man can do that which is righteous: yet it is the Soul in the wicked Man that turneth and doth righteousness in the mind, and the will, and the Spirit, and the heart, and the Life, through Christ in the Soul: And it is the Soul in the Righteous Man that doth that which is wicked, in the mind and will, and spirit and heart and life, through the Power of Sin, corruption, and imperfection, also of the Flesh or the 
* Rom. 7. 24.  body of Death, which is this mortal flesh and blood: therefore we should 
† Rom. 6. 12.  not let sin Reign in our Mortal Bodies, that we should obey it in the Lusts thereof. But we should 
* Col. 1. 29.  strive after perfection; that 
† Gal. 4. 19  Christ may be form in us: we should 
* Prov. 23. 26.  give God our Hearts, and he will cleanse them for us, & make us 
† 1 Sam. 13. 14.  after his own heart, and will make our Heart's desires and minds pure, and then they are 
* 1 Cron. 28. 9  perfect; for nothing that is 
† Rev. 21. 27  Impure, and so, imperfect, can enter into the Kingdom of God. Thus, in our Minds, 
† Joh. 7. 17.  if we do the will of our Father which is in Heaven, we shall know of the words of Christ, whether they be of God or no: which they that heard them from his own mouth and did not so, could not know. But we are not to condemn those that have not attained to our measure of Light, Grace, Knowledge, or Perfection: but to let our 
* Math. 5. 16  Light so shine before Men, that they may see our good works, and glorify our Father which is in Heaven: and then they will say, 
† 1 Cor. 14. 25  God is in us of a Truth: they will be able to understand it. If we be 
* Rom. 15. 1,  strong, we should help those that are weak in Light or understanding, and should declare the 
† Luk. 1. 79.  Gospel to those that sit most in Darkness and in the shadow of Death, and guide one another's feet into the way of Peace, and then we shall be like him who is in our hearts, 
* Math. 11. 29.  meek and lowly, and so we shall find rest unto our Souls; and then, when He who is now our 
† Col. 3. 4,  Life, shall appear, we shall also appear with him in Glory. And when we have received 
* 1 Joh. 2. 27.  the unction of the Holy one, in our Souls, we are then 
† Heb. 12. 23  come to the spirits of Just men made perfect, and to the Church of the firstborn which are written in Heaven: and yet some that were so, did not know by what Death they should glorify God: and in Death the Body is 
* 1 Cor. 15. 42. 43.  sown in Corruption, it is raised in Incorruption, sown in Dishonour, raised in Glory, sown in weakness, raised in power: sown in imperfection raised in perfection; for 
† 1 Cor. 5. 53, 54.  this Mortal must put on immortality. Thus though we are risen with Christ in our Souls, Spirits, and Minds, serving the Law of God in this Life with a perfect Hear●, ●ay though sin dwell in our flesh, yet if we let it not reign in our Mortal or imperfect Bodies, so that we obey it not in the Lusts thereof; then the Holy Spirit dwelleth in our minds, and in our bodies, which are the Temples of the Holy Ghost: but if we let sin reign, than our Souls and Bodies are Denns of Thiefs and Murderers, and the habitations of all Devils.  
This for the present is my understanding, which I pray may be enlightened and helped by the Father of Lights, from whom is every perfect Gift to myself and all mankind my brethren: who have several measures of the same Light, and divers Gifts by the same Spirit: of which I desire to be made partaker from themselves, and shall highly rejoice myself therein, with them.  
But the Ground to the understanding the things here mentioned, and of all things contained in the Scriptures, is exactly described in this Author's writings.  
For, they discover both where the Things themselves are to be found, in which are hidden all Divine and Natural Mysteries, and likewise show, as with the finger, how those secret things have proceeded to their Being and manifestation, from the infinite Incomprehensibility, wherein Nothing can be perceived, and yet All things have proceeded from thence; and how they have come to be as they Are; to the discerning what the Effable Manifested Revealed God is, and all Creatures whatsoever: and amongst the rest, what we ourselves are, and how we may attain the true only and eternal happiness and blessedness of Life everlasting, with and in God.  
And can there be anything more useful beneficial necessary and worthy than this?  
Also further by his writings we may come to understand, how Christ is the Saviour of All Men: and yet all will not attain salvation. Though it be confessed, and must be granted, that Eternal Salvation is attained by some Infants, also by some innocent ignorant Persons of years, that have been born of heathenish, Jewish, and Christian Parents; being such as have served God according to the Law of their forefathers with an upright Conscience: as Paul who was a Jew: and so the Eunuch, Servant to Candace Queen of Aethiopia, a stranger; and Cornelius the Centurion, and all others fearing God, and working Righteousness, in every Nation, are accepted of him, though they know nothing of the Great, and Common Salvation that hath appeared to all Men; as the Apostles knew it.  
For, if any be cleansed from his Sins, it is done by the blood of JESUS CHRIST which cleanseth us from all Sin, and this is effected in us and for us, when we knew not, and though we know not of it, nor how it is done, in the least, to satisfy a Soul that it may undoubtedly be convinced thereof.  
And indeed, had not the Holy Scripture mentioned this thing concerning the Blood of Christ; it had not been possible for any Man but such as the Prophets and Apostles were, to have procured any that are now called Christians to Believe and Confess it.  
Neither can any understand this though he read of it in the Scriptures; but by the Holy Spirit within himself, which proceedeth from the Father and the Son in the Soul of every one, and by the word in the Heart, the word of Faith, which is God and Christ, even that true [Divine] Light which lighteth every one that cometh into the world.  
The same also may be said concerning all those that have been, are, or shall be saved, though they attain not the understanding of the mysteries of Salvation, in this Life, as those 〈◊〉 who wrote the Holy Scriptures, neither can any understand them as they did, but by the Same Gifts of the Holy Spirit in the Soul.  
Therefore let none boast that he is not born among those, that are called Heathens, but among those, that were outwardly called Jew's of old, or Christians now, or of the Church of Rome, or Protestants or of the Reformed Religion●● Presbyterians Independents Separatists Seekers or Perfectists: though every one of these have outwardly a high Prerogative and Excellency above the Heathen, yet the lives and fruits of these not exceeding theirs, they will ●●se up in Judgement against these: but let every Soul, in Love, rejoice, with all other Souls, in this, that God is our Father, in whom we live and move and have our Being's, ruling in our Souls ' and manifesting his infinite Grace and Mercy, and bringing all things to pass, according to his unconceivable Wisdom and Goodness, and according to the purpose of his good will towards Men, which 〈◊〉 his Eternal Gospel: To those that harken and yield, to his will and Word of Life, always calling, in the Soul of every one, or else none could be condemned for neglecting and contemning it, as they shall be: also provoking the Soul to forsake that which it perceiveth to be evil, and embrace and Co-work with that which it perceiveth, to be good Holy and divine within itself: therefore also let every Soul, 
† Act. 17. 27.  grope after God in its Heart, that it may feel and know him whom to know is Life Eternal, and feel the Hope of enjoying the inestimable good things that are laid up for them that Love God, though few here know anything thereof: and yet he will certainly give them unto us at that Day, which himself hath appointed, which will also assuredly come, though no man knoweth when nor what that day will be or bring forth, but he to whom God doth reveal it.  
And indeed such Person's Writings, whose unsterstandings have been filled with Spiritual Divine Wisdom, are to be prized above all others.  
And though it be an exceeding happiness and joy to us that God hath bestowed so large understanding to those that have written the Scriptures, and therefore we ought diligently and frequently to read and deeply consider them, yet in most of the Mysteries thereof it remaineth very dark to us, we having so little knowledge of the things it speaketh of: therefore how highly, in exceeding Love to the 
* that the Deep and Glorious mysteries therein couched may the more clearly be understood by us. eet his Aurora, Chap. 9 v. 14.  Scriptures, should we value and esteem the writings of this Author Jacob Behme, which disclose the very things which are but briefly hinted therein, and so fundamentally as to satisfy all the objections, of Reason that can be made, and which do also direct us plainly in the way to find the infallible Conductor the Holy Spirit, which will open our understandings, to discern those hidden Mysteries mentioned in the Scriptures so long ago; that 
† Rom. 15. 4.  we through patience and 
† This true comfort of the Scriptures in the Soul, comes by understanding the spiritual sense of the Mysteries of the Scripture, not the bare literal sense or History.  comfort of them might have Hope; And yet but darkly, of purpose that some things should be kept secret from the beginning of the world, and not revealed till the due time and season in every Age, and some not till this last age which is appointed for the manifesting of all mysteries.  
And because this Author could not so deeply and fundamentally disclose these mysteries, but in such significant though hard Terms of expression as he 
* See the preface to Jacob Behmes clavis, vers. 10. 11.  useth; he wrote therefore for the satisfaction of his loving friends, some explanatory Tables, and a Clavis, which are already printed in English: yet still for all that, they are accounted very difficult to be understood.  
And I also, who have much and studiously traced his writings over, have found them difficult, but far exceeding in recompense, the utmost pains that I could possibly bestow upon them; I find also that the understanding of them cometh by Degrees, and frequent Loving conversation in all the parts and pieces he hath written; and yet also I must say that this book Aurora hath conduced more to open my mind to the understanding of all his writings, and of all Mysteries, both Natural and Divine, and so consequently of the Holy Scriptures, than any other helps and books which I could ever meet withal besides.  
Which the Reader will also perceive, by the diligent perusal of this book, in a continued order, from the Beginning and so on: & find 
* See this Aurora, Ch. 3. vers. 96.  Whatsoever his heart desireth or ever longed for, and that it is, as this Author says near the end of the Preface to this Book, The Wonder of the World.  
And though it was not quite finished at the time when he wrote it, nor ever after, being it was taken away and kept from him till he had written several complete Treatises, and so in them that defect of the Aurora was supplied in abundant measure: for, instead of 30. Sheets which that book wanted to the end; there are written of the same Mysteries, when he had more full knowledge, and leave to declare it and set it down in writing, more than 300. Sheets of Paper, which contain all Mysteries in succinct Terms very deeply expressed: but in this, the Ground of those Terms are largely and plainly described after the manner of the Infancy of his high Manifestation in a Childish way, so that it is a large and most clear A B C, being the fitter and plainer for Beginners, with which his other books may the easier be understood, and is a summary contents of all his Mysteries, and may serve instead of a Manuduction, introduction, and key to unlock all the difficult expressions, in his other Books.  
And that because it explains the first Ground concerning the Seven Properties of the Eternal Nature, which here he calleth the Seven Qualifying, or fountain Spirits or Qualities, which are the Seven Spirits of God, in and from and to All Eternity, with Notes of Reference to the Book of the three Principles, and threefold Life of Man; which are the supply to the want of finishing this Book, and which he wrote down with his own hand, in their several proper places by way of exposition in a manuscript of Michael von Enderns, his own written Copy being kept from him, by Gregory Rickter the superintendent at Gerlitz, and Published in Print with many whole verses Lines and words left out, printed in high Dutch, 1634. But these Notes were added by the Author, in the year 1620. and are here inserted, with Alphabetical marks, in this translation into English, which is made from a Copy taken from that of his own hand writing, which was kept laid up for 27 years together, till the 26 of November, in the year 1641, when it was brought to Light by D. P. S. A Burgomaster, at Gerlitz: and presented, to the Prince Elector of Saxonies' Marshal of his House, George Pflugen, in Dresden: But is now in the Hands of a worthy Person in Holland, and lately printed in High Dutch: and so the rest of this Author's Manuscripts in his Hands, will be printed by degrees in Nine parts, in the same Order the Author hath written them in: This Aurora being the first.  
But the Author was resolved to leave it unfinished to remain as an Eternal remembrance of the endeavour to suppress and quash this Revelation in its first downing: which will also be manifested at the Last Day, when all things shall appear, to be judged whether they be Good or Evil; and everything receive its just recompense of reward.  
Therefore,  
Dear Reader,  
In true sincere Love to thee as to myself I commend this Book the Aurora to thy reading whosoever thou art; desiring thy Prayers, that is, thy good desires, that I with thee may be received into the Grace and Mercy of the Almighty Omni-present God, whose whole fullness is always with and in himself every where, and so be protected through this miserable Pilgrimage, under corruption, in the vale of sinful Flesh, and that most hurting us, in the greatest Pleasure, Honour, Pomp, Riches and fullness of Worldly content, in this transitory Life: till we awak and meet together, in the everlasting joy of our ever blessed God, who filleth us throughout and all things else with himself, within and without, which we should perceive, if we would learn to distinguish, Him from the Creature in every thing.  
I willingly yield myself to be thine, though with th● acknowledgement that I am one of the unworthiest of th● Children of Men,  
John Sparrow.   

The Brief Contents of the 26. Chapters of the First Book of the Author, called, the Aurora.  

A Preface to the Reader,  
JAcob Behme's Preface, being a brief Information, Concerning the Two Qualities, the Evil and the Good, in Nature from the Beginning to the End. Page 1  
Also the Contents of this Book Aurora. Page 23  
Chapter I. Concerning the searching out, of the Divine Being in Nature: Also concerning the Two Qualities, the Good and the Evil. Page 33  
Chapter II. An Instruction, showing how men may come to apprehend the Divine and Natural Being: and further of the Qualities. Page 43  
Chapter III. Of the most highly Blessed Trinity ONE God. Page 54  
Chapter IV. Of the Creation of the Holy Angels. Page 74 

Of the Divine Quality. Page 75  
Of the Divine SALITTER. Page 77    
Chapter V. Of the Corporeal Substance, Being, and Propriety of an Angel. Page 86  
Chapter VI How an Angel, and a Man, is the similitude and Image of God. Page 100 

Of the blessed Love of the Angels towards God. Page 106    
Chapter VII. Of the Court Place and dwelling; Also of the Government of Angels, how it stood at the Beginning, after the Creation, and how it is become as it is. Page 108 

Of the Nativity of an Angelical King, and how they came to be. Page 117  
Of the Deepest Ground and Mystery. Page 118    
Chapter VIII. Of the whole Body or Corporation of an Angelical Kingdom. The Great Mystery. In his other Writings, called, Mysterium Magnum. Page 123 

Of the first Species Circumstance Quality or Spirit of God in the Divine Power or SALITTER. Page 127  
Of the Second. Page 129.  
Of the Third. Page 131  
Of the Fourth. 134  
The Great Mystery of the Spirit. Page 135  
Of the End of Nature in this world. Page 138  
Of the Language of Nature. Page 146  
Of the Fifth Circumstance or Spirit in the Divine power of the Father. viz. The Love. Page 153    
Chapter IX. Of the Gracious amiable blessed friendly and Merciful Love of God. The Divine Mystery. Page 159 

What remains hidden, since the Beginning of the world. Page 161  
The Wrath the Original of Hell-fire. Page 164    
Chapter X. Of the Sixth Qualifying or fountain Spirit in the Divine Power: The Sound. Page 176 

What in Men, shall arise; in Heavenly Joy, or in Hellish Torment: The Salitter. Page 184  
How a Man may Quench the kindled Wrath of God in this Life, in himself. Page 190  
How near, God and the whole Trinity is, to us. Page 195, 196    
Chapter XI. Of the Seventh Qualifying or Fountain Spirit in the Divine Power. The Divine SALITTER. Page 200 

The Holy Gate. What the Father, the Son, and the Holy Spirit, is. Whom We Christians worship. Page 206, 207  
What the Law of Nature is. Page 208  
Why He only that sinneth shall be punished. Page 209  
The Prerogative of Christians. Page 210  
Of the Word SALITTER. Page 218  
How the Imaging in Nature, is. Page 220  
How our Life is a perpetual warfare with the Devil. Page 224.    
Chapter XII. Of the Birth or descent of the Holy Angels, as also of their Government, Order, and heavenly joyous Life. Page 230 

What the Angels do when they sing not. What do they Talk of. Who they are like. Page 238, 239  
What Heaven itself is. Page 244  
What the Angels walk upon. Page 254  
Of MICHAEL. Page 256.  
Of LUCIFER. Page 259  
Of Lucifer's Creation. Page 260.  
Of URIEL. Page 261  
The Beauty of Heavenly Forms Likened to Precious Stones. Page 263  
Why Baptism Instituted in the water. Page 265  
How the Wisdom of God is Incomprehensible. Page 266    
Chapter XIII. Of the Horrible Fall of the Kingdom of Lucifer. Page 268 

What the fountain of the First Sin of the Angels is. Page 269  
Where the fault lieth, that Lucifer is become a Devil. Page 280  
The Eternal Geniture of the Deity. Page 290  
The Beginning of Sinne. Page 293    
Chapter XIV. How Lucifer, who was the Beautifullest Angel in Heaven, is become the most horrible Devil. Page 302 

The cause that God Created Angels. Page 305  
Of the Eternal Enmity. Page 316  
Seven sources of Sin, and the Eighth the house of Death. Page 318  
Of the first source. Page 320  
What the Eternal Sport of God was, before the Time of the Creation of the Angels. Page 322  
Of the second source of sin's beginning. Page 327  
How God possesseth all, and yet no Creature is Herald Page 334    
Chapter XV. Of the Third Species or spirit of Sin's beginning in Lucifer. Page 336 

What Lucifer knew before his Fall. Page 339  
When the End of this Time will be. Also of the Fourth Species of Sins beginning. Page 342  
Of the Sting of Death. Page 345  
What the Comprehensibility is. Page 346  
Of the Fifth manner of Sin's beginning. Page 348  
Of the Sixth Form of Sin's beginning. Page 352  
Of the Old Serpent. Page 354    
Chapter XVI. Of the Seventh Kind of Sin's beginning in Lucifer and his Angels. Page 357 

Of Sorcerers and Witches. Page 358  
Wherein Naturality consisteth. Page 359  
Of the mourning house of Death. Page 364  
That God willeth not Evil, nor can do. Page 365  
Of Pride Covetousness Envy and Wrath. Page 378, to 380.  
The final Condemnation. Also of the last Fight and Expulsion of Lucifer and all his Angels. Page 381  
What will be called the Burning Hell. Page 385    
Chapter XVII. Of the miserable state and Condition of the Corrupt perished Nature, and Original of the four Elements instead of the holy Dominion of God. Page 386 

What is called the Wrath of God. Page 387  
How a Comprehensible is come out of an Incomprehensible. Page 389  
How the Devil still presents the Swine-Apples of Paradise before the Soul. Page 393    
Chapter XVIII. Of the Creation of Heaven and Earth. And of the first Day. Page 394 

Why Man in this World so loveth Gold Silver and Precious Stones. Page 398  
How shall I understand Myself according to the Threefold Geniture in Nature. Page 399  
An Exposition of the first Verse of the first Cham of Genesis, according to the Language of Nature. Page 405  
Into what the Soul Goeth when we Dye. Page 411  
Of the Creation of the Light in this world. Page 413  
Whence fightings among all Creatures have their Original. Page 418  
What Light was before the Sun and Stars. Page 423    
Chapter XIX. Concerning the Created Heaven. And of the Form of the Earth and of the Water; is also concerning Light and Darkness. Page 424 

From what Light this Author hath his Knowledge. Page 428  
How it was, that Jesus Christ could take the Devil Death and Hell captive. Also in what Heaven he sitteth at the Right hand of God. Page 433  
Where shall the wrath of God become at the End. Page 435  
Concerning the Form of the Earth. Page 438  
Why the Earth is so Hilly Rocky Stony and Uneven. Page 441  
Of Day and Night. Page 443  
Of Morning and Evening. Page 446    
Chapter XX. Of the Second Day: How God separated the Waters beneath the Firmament, from the Waters above the Firmament. Page 456 

We should strive against the Malice and Wickedness that is in our Hearts. Page 460  
What the Moon, or Luna is. Page 465  
How the Heavens are not pure in God's sight. Page 466  
In what Heaven the Man that feareth God dwelleth. Page 470  
How Christ could go through, the Doors being shut, Joh. 20. 19 Page 474    
Chapter XXI. Of the Third Day. Page 479 

The Diurnal Motion of the Earth. Page 479  
Man is made out of the Seed of the Earth. Page 485  
How Man's hope standeth in God. Page 488  
How Sins are the Cause that the Deity is hidden from us. Page 494  
Of the Seven Spirits of God, and of their Operation in the Earth. Page 496  
Why the Astral Birth of the Earth did begin a Day sooner than the Astral Birth in the Deep above the Earth. Page 506  
Whence Mercy Existed. Page 509    
Chapter XXII. Of the Birth or Geniture of the Stars, and Creation of the Fourth Day: Also the Reason of the Title, Dawning, or Morning-Rednesse. Page 510, 511 

Why the Spirit of Nature itself will open the Door. Page 515  
What the Stars are. Page 517  
Sixteen Questions asked the Doctors. Page 519  
How this work is the Holy Ghost's Dear Revelation. Page 523  
Of the Earth. Page 529  
Of the Vegetations of the Earth. Page 530  
Of the Metals in the Earth. Page 531    
Chapter XXIII. Of the Deep above the Earth. Page 538 

Of the Astral Birth or Geniture: and of the Birth or Geniture of God. Page 541  
The Severe Geniture of the Wrath of God cannot be accensible nor Elevable in God. Page 542  
What is called the Animated or Soulish Birth. Page 548  
Of the Being of the Deity, and of the Three Persons. Also whence the Living and Rational Spirit existeth. Page 551  
What is the Water of Life. Page 553  
The Gate of the Holy Trinity. Page 555  
Of the Kindled Nature. Page 565    
Chapter XXIV. Of the Incorporating or Compacting the Stars. Page 565 

Out of what the Stars are come to be. Page 568  
Why God did not Bar the Devil up instantly. Page 570  
Why the Stars should not be worshipped. Page 572  
In whom the Light of Life kindleth from the water of Life. Page 574  
Why Christ rested 40 hours and no longer, in Death. Page 575  
God an angry God to those that hate him. Page 577  
What is the Water of Life. Page 579  
Where the Word of this Author, is Generated. Page 581    
Chapter XXV. Of the Whole Body of the Stars Birth, or Geniture, that is, the whole Astrology. Page 583 

Though Body & Soul should fail, God is his Refuge. Page 586  
What is called the Corrupted Nature. Page 590  
The Kindling of the Life of this world: of Sol. Page 591  
Of Mars. 592. The Highest Ground of the Sun and all the Planets. Page 593  
How the Eye of the Lord beholdeth all. Page 595  
How the Desire of the Flesh is the Lake of Hellish wrath. Page 596  
The Annual Motion of the Earth round about the Sun. Page 598  
Of the Planet Mars. 601. Of Jupiter. Page 602  
Chapter XXVI. Of the Planet Saturnus. Page 609  
Of the Planet Venus. Page 612  
The Gate of Love. Page 613  
How Christ is the Light of the World. Page 615  
What is the Divine Being. Page 616  
Of the Planet Mercurius. Page 617  
The Great Depth concerning the Centre or Circle of the Birth of Life. Page 618  
Why is called Eternity. Also what the House of Flesh is. Page 622  
What hath the Casting shovel in its hand: also, Of Man and the Stars. Page 624  
How Man became a living Soul. Page 627  
The Deep hidden secret Mystery of the Humanity. Page 630    
RA. RA. RP. See the Margin. Page 635  
4. Questions concerning that Mass which is Man.  
Notes concerning the Not finishing this Book Aurora. Page 642, 643.    

These Errata are so many, because, after the Book was Printed in English, there came over from beyond Sea a New Copy of the Aurora in High-Dutch printed, and compared with that of the Authors own hand-writing: And so also it was compared here with this printed Copy in English, wherein most of these differences were found.  
And therefore the Reader is desired to mend his Book before he reads it, for it will render many of the Obscure places clear to be understood.  
J. B. Preface, Page 4. line 6. for to, read in. p. 5 l. 28. 〈◊〉 25. 23. p. 6. l. 14 l. 19 l. 33 f. Nature. r. kind. l. 24. r. Mahal●leel, p. 16 l. 9 r. Evil Quality. p. 18 l. 14 r. Tree, and spoilt many Tweggs in the Holy Tree, p. 10 l. 12 f. dwell. r. flow. p. 26 l. 31 f. yet beheld. r. behold. p. 28 l. 5 f. fi●st. r. for. p. 3●. l. 10 r. see 10. the p. 36 l. 2● r. eth in winter. p. 47 l. 3 r. as if God were p. 57 l. 13 f. the very. r. every. p. 62 l. 2 r. World, and is the King and the Heart of all things of this world: and. p. 63 l. 5 put out, is. l. 6 r. but is. l. 19 f. onne. r. Son. p. 64 l. 13 f. eut of, r. And is. p. 65 l 31 r. there, and is the Spirit and Life of all powers of the whole Father. p. 68 l. 17 f. must. r. will. p. 82 l. 30 f. to. r. into p. 85 l. 23 r. out of the Seed of the Mother. p. 97 l. 24 r. Eternity to Eternity. p. 98 l. 18 r. As by. l. 28 f. ●r. r. by. p. 107 l. 6 f. Radius, r. Redness. p. 109 l. 10 f. Liberty. r. Ternary. p. 111 l. 30 r. that in the divine power they should. p. 114 margin. f. Part. r. Port. p. 11●. l. 13 r. up, in the moving of the Holy. p. 117 l. 20 r. Nativities or Genetu●es of the l. 30 r. Head and General or Leader, the beautifullest and most powerful Cherubin or, p. 119 f. bad r. had. p. 141 l. 13 f. cannot. r. come to. p: 156 l. 24 r. valley. O Potency o● Dominion, th●● art a R●ging and tearing of the Hellish fi●e. p. 15● l. 61. Pity. r. complain on. p. 161. l. 20. r. delightful habitation. l. 25 r. creatures in this world. p. 166 l. 23 f. Life. r. Light. p. 174 l. 6 r. thick and stinking; and. l. 16 f. brittle. r. spoilt or corrupt. p. 176 l. 22 r. as well the first as the. p. 177 l. 1 r. the Second, third. fourth. p. 180 l. 30 f. Light. r. Sight. p. 188 l. 12 f. world r. wood. p 191 l. 2 f. thou lovest, r. pleaseth thee. p. 197 l. 8 r. Smelling, All-Tasting, All. p. 200 l. 17 r and all. f Deity, r. God. p. 203 l. 27 f a. r. one. p. 205 l. 13 r. Centre. as a Heart. p. 208 l. 4 f. half, r. clear. p. 216 l. 10 f. the six. r the Seven. p. 231 l. 16 r. one for from. p. 245 l. 12 r. and Habitation of all. p: 253 l. 1 r. God, hath; for, the Ternary of God riseth up in the Seven Spirits of God; and is. l. 16 r. the One Body. l. 30 f. Spirit. r God. p: 272 l. 16 f. Wars, r. Wares. l. 26 for, a dull Humour, r. drunkenness or fullness p: 282 l. 4 f. fiery, r. fierce. p. 288 l. 15 r. Spirits one in another, where always one generateth the other. p. 289 l. 23 r. the other, and in the sound one heareth the other. p: 292 l: 19 r: as the whole Deity. l. 24 f. Deity, r. God. p: 317 l. 25 Mark: to which it is the whole desire longing and delight of my heart, to ●each fully. p. 321 l. 23 f. oer. r. and. p: 322 l. 15 f. cause, r. caused. p: 338 l. 15 r. stinging Murdering. l. 〈◊〉 r. Divine meekness. p. 339 l. 19 f. Imagined Speculated or roved thereinto. r. made havoc or spoiled all therein. p 356. l 7. r. Love, or the. l 17. f. these, r. the. p 363. l 20. r. of many wicked. p 367. l 4. r. Angels were. p 373. l 5. f. studied. r. learned. p 390. l 18. r. house, as the place of this world is come to be. p 393. l 27 & 28. f. stomach ready to choke it, r. Head. p 402▪ l 20. f. stinging, r. stinking. p 435. l 31. f. given, r. left. p 438. l 23. f. corrupt, r. corrupted. p 439. l 13. f. Death, r. the wrath. p 460. l 23. r. If thy Heart. p 466. l 10 & 11. r. what kind of Firmament of Heaven than is that, which. p 469. l 15. r. and generateth the. p 476. l 19 r. and with its Spirit, made. p 483. l 20. r. for the one only incorporated. p 487. l 13. f. see. r. be. p 488. l 6. f. prevent, r. boast of. p 490. l 21. f. or altered at all, r. but only altered. p 491. l 5. f. with, r. in. p 505. l 32. f. Life, r. the Light. p 509. l 23. r. existed the Mobility. [put out the rest.] p 510. l 9 r. Deity in all the Births. l 17. r. 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 fire-flash. p 519. l 2. f. of. r. above. p 521. l 3. r. of the Light, why then do you contend or dispute about the way of the Light, as if none can see it rightly. p 527. l 4. r. are, though he was capable of understanding the right or Law of God, and hath took. p. 528. l 18. r. God, the Lifer p. 530. l. 11. r. Earth, and made them movable. p. 532. l. 27. r. as to its own. p. 533. l. 28 r. flesh in Death. p. 534. l. 5. r. water in the. p. 546. l. 27. f. Devils, r▪ Hellish. p. 548. l. 14. r. the Souls Birth p. 549. r. water, and in the Fire, the meek Love riseth up for. p. 551 l. 12. f. of, r. in. p. 552. l. 21. r. Body of Nature. p. 553. l. 14. r. Love-Joy. l. 25. r. inceptive. p. 565. l. 10. f. must rule. r. ruleth. p. 570 l. 19 f. true, r. new. p 573. l 12. r. soul; for the soul is generated out of the power of the Body, and. p 574. l. 23. r. benumbed not quite dead. p 576. l 30. f. Earth, r. first. p 582. l 29. f. God, r. the Deity. p 587. l 13. r. thereof, whereby I got new Life and power again, p 598. l 26. f. roveth, r. rouleth. p 606, l 17. r. Body of this world, in all powers of the Body. p 607. l 27. r. Heart, through the Light, p 614. l 11. r. to be Lord. p 615. l 5. r. he had assumed. p 627: l 14. f. body, r. Love. l 17. f. of, r. in. p. 642. l. 4. r. intended to make a Bonfire of it, 〈◊〉 put.   

J. B. 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 ones neither, shriveled rotten and wormeaten, 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, 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 and fair blossoms, yet the most of its Apples fall off whilst they are growing, which is not so, when it standeth in a very good soil or mould. Now this tree also hath a good sweet quality, but there are three other which are contrary unto it, namely, the bitter, sour, and astringent.  
5. And 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 sweet 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 also twiggs grow, and make the old tree flourish, showing 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 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 resembles 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 Judgement 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, betwixt 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, than the Holy Ghost moveth springeth and qualifieth in him: but if he permit his spirit to sink into the world, in lust towards evil, than the Devil and hellish sap stirreth and reigneth in him.  
11. Even as the Apple on the tree becometh corrupt rotten and wormeaten, 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 is, springeth, and reigneth, good and bad; even so in Man: but Man, is the Child of God, whom he hath made out of the best Kernel of Nature, to reign in the good, and to overcome the bad: though evil sticketh unto him, 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 it 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 hath cast himself into fierce wrathfulness through the fall of Adam and Eve, so that the evil hangeth on him; otherwise, his moving and driving would be only to the good. But now it is 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, Rom. 6. 16.  
15. But because man hath an impulse or inclination to both, he may lay hold on which he pleaseth; for he liveth in this World betwixt both, and both Qualities, the good and the bad are in him, in which soever man moveth, with that he is endued, either with a Holy or a Hellish Power. For Christ saith, My Father will give the Holy Ghost to those that ask him, Luk. 11. 13.  
16. Besides, God commanded man to do good, and did forbid him to do evil; and now doth daily call and 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. Now since man is poisoned through sin, that the fierce wrathful quality, as well as the good, reigneth in him, and is now half dead, and in his gross ignorance can no more know God his Creator, nor Nature and its operation; yet hath Nature done its best endeavour from the beginning till now, to which God hath given his Holy Ghost, so that it hath at all times generated wise, sholy and understanding men, which did learn to know Nature and their Creator, 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 Twigg, 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, to pride, to 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, his Knowledge and Wisdom hath been turned into Heresy and Error, who hath made a mock of the Truth, and been the Author of great Errors on earth, and a good Leader of the Devils Host.  
18. For the bad quality in Nature hath wrestled, and doth still wrestle with the good, ever since the beginning, 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, which came from one womb. Cain was from his mother's womb a despiser of God, and proud; but Abel, on the contrary, was an 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 Ishmael, especially by Isaac's in Esau and Jacob, which struggled and wrestled even in the mother's womb: therefore said God, Jacob have I loved, and Esau have I hated, Gen. 25. which is nothing else, but that both qualities in Nature have vehemently wrestled one with another.  
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 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 Hellish Kingdom in Nature hath always wrestled one with another, and stood in great travel, even as a woman in the birth. This doth most clearly appear by Adam and Eve. For there grew up a tree in Paradise 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 nature and form. For the Creator did forbid Adam and Eve to eat of the fruit: but the evil quality in Nature did wrestle with the good, and brought Adam and Eve into a lust and longing to eat of both. Thereupon they presently became of a beastial form and nature, and did eat of good and bad, and must increase and live in a beastial manner, and so many a noble twig begotten or born of them perished.  
22. Afterward it is seen, how God did work in Nature, when the Holy Fathers in the first world were born: as Abel, Seth, Enos, Kenan, Mahaleel, 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 against it, 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, blossometh fairly, but bringeth little good fruit, by reason of its wild Nature. 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 reputes me, that I have made man, Gen. 6. 6. and he stirred up Nature so, that all flesh died, which lived on dry Land, 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 sprung up again, it brought forth also good and bad fruit again; Among the sons of Noah, there were found again Mockers and Despisers of God, and there hardly grew any good branch on the tree, which brought forth any holy and good fruit: the other branches were bearing also, and brought forth wild Heathens.  
25. But when God saw, that man was thus dead in his Knowledge, He moved Nature again, and showed unto man, how there was good and bad therein, that they should avoid evil, and live unto the good; and he caused fire to fall down out of Nature, and fired Sodom and Gomorah, for a terrible example to the world. But when the blindness of men grew predominant, and refused to be taught by the Spirit of God, he gave Laws and Precepts unto them, showing how they should behave themselves, and confirmed them with wonders and 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 thereof ruled powerfully.  
26. But when the Tree of Nature came to its middle age, than it began to bear some mild and sweet fruit, to show, that it would henceforth bear pleasant fruit. Then were born, the Holy Prophets, out of the sweet branch of the tree, which 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 Heathens, so that they knew Nature, & her operation, although this was only a light in the wild Nature, and was not yet the holy light.  
27. For the wild Nature was not yet overcome, and light and darkness wrestled so long one with another, till the Sun arose, & forced this tree with its heat, 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 humane 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, Psal. 68  
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, thundering, lightning and rain, so that many glorious twiggs were torn from the sweet and good Tree.  
29. But these twiggs were of such a pleasant sweet and curious taste, that no humane nor Angelical tongue is able to express it: for there was great power and virtue in them, they were good to heal the wild Heathens. Whatever Heathen did eat of the twig of this tree, he was delivered from his wild nature, in which he was born, and became a sweet tree in this precious Tree, and sprung up in that tree, and did bear precious fruit, like the Royal tree. Therefore many Heathens resorted to the precious tree, where the precious twiggs lay, which the Prince of darkness by his storms and tempestuous winds had torn off; and whatever Heathen did smell to the twig so torn off, he 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 did see, that the Heathens strove and contended about these twiggs, 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 twiggs, which were fallen from the precious tree: and then when the Heathens came, and enquired after the good and virtuous twigs, than 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 spoilt his soil.  
31. And so when the Heathens did see, 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 also from foreign Islands to buy, 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, every where, 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 Heathens and all the Islands and Nations, which dwelled 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 did 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 did long 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 toward the North, which sprung 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 Ishmael the mocker. But when Proclamation was made of the tree, Behold this is the tree of life! then the wild people ●●ocked unto the tree, which were not born of God, but of the wild Nature, 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 reach't 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 ran all after the Factors, which 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 mean while they grew more blind, weak and faint, and were disabled to suppress the growing of the wild tree toward the North: for they were too weak and faint, and they saw well enough, that the tree was wild and naught, 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, than they might have gotten strength to oppose the wild tree. But because they ran a whoring after the wild Nature in Humane 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, which did eat of the wild fruits of the Factors: Because they forsook the Tree of life, and sought after their own fancy, 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 Thes. 2. 11. And the Prince of Wrath or fierceness, did raise Wars and tempests from the wild tree toward the North against the people and Nations, which were not born of the wild tree, and the tempest which 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 toward the North, and commended his Wares hugely, and deceived cunningly 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 no body did see or know the holy tree any more, and so he got all the Land to himself, and then made Proclamation, 2 Thess. 2. 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 unto him, and did buy and eat, even till they fainted: all the Kings of the South, West, and toward the North did eat the fruits of the Factor, and lived under a great faintness; 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 the Merchant under the good tree, had 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 showed to every one the precious tree, and its voice was heard in many Country's.  
45. And then men resorted thither to see and to hear what the matter was, and there was showed 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 sung 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, which 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, and his and their Dissemblers, and those that made their gains with false wares, and had gathered Treasure together, came not, 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 set to sale the fruit of life.  
47. Now because their shame, deceit, covetousness, knavery and wickedness was discovered, they waxed dumb, and stayed behind, they were ashamed, and repent of their abominations and Idolatry, and so went with the hungry and thirsty to the Fountain of Eternal life; and therefore they grew faint also in their thirst, and their plague 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, he grew very worth, and despaired; and bent his Bow against the holy people, which would buy no more of his Wares, and ●o destroyed many of the holy people, and blasphemed the Green-twigg, which was grown up out of the Tree of life. But the Great Prince MICHAEL which 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, he 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. And 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. And therefore he stirred them up to pride, so that every one supposed, 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, confiding in the fruit of the tree, which moved over them all, though they fell into misery, that thereby they might be healed.  
53. And in the mean while 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 did lead a wicked life, in Pride, Pomp, Stateliness and Lasciviousness, the rich consuming the labour and sweat of the poor, forcing them thereunto.  
54. All evil actions were approved of for Bribery: the Laws issued forth out of the evil 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. This did the Shepherds with the sheep, they retained no more but the bare name of the noble tree, its fruit, virtue and life was 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 faintness, even unto a little 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 Tongues and Languages, against which the Devil in the wild nature raged, and fought like a fierce Lyon.  
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 unto the end; and than it was light. For there grew a green twig at the Root of the noble Tree, which got the sap and life of the root, to which was given the Spirit of the Tree; so it increased and multiplied 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 were opened, the knowledge of the two Qualities of good and bad, 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 toward the North withered, and all people beheld the holy tree, even in foreign Islands, with admiration. 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. And this lasted but a little 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 also the gate of darkness, 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 only after earthly things; so in the end, things were not mended but rather worse.  
65. In the middle of this time were raised many great stormy winds from the West toward the East and North: but from the North there went forth a great stream of water toward the holy tree, and in the midst of the stream it was light, and so the wild tree toward the North withered.  
66. And 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 dwelled, to speak after the manner of men; even as when men see terrible weather coming on, which maketh a horrible appearance with lightning and tempestuous winds, at which men stand amazed.  
69. On the other side in the good quality, in which the holy tree of life stood, all was pleasant sweet and delightful; like an heavenly joyfulness. These two moved furiously one against another, till the whole nature was kindled of both qualities in one moment.  
70. And 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 qualified mixed or harmonized in this fire, which have been from eternity in the good quality; and the Light of the holy Trinity shined into the tree of life, and replenished or filled the whole quality, in which it stood.  
72. And 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 did abide in the fierce wrathful quality, as in his own Kingdom.  
73. In this fire were consumed, the Earth, Stars and Elements, for all were on fire at once, each in the fire of its own quality, and all was 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 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 one in another, 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 unto 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 did shine into the same. And all men came forth which descended from the loins of Adam, who was the first man, Each in its 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 did dwell 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 sung 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, Heathens and Babes, which were also received into the same power wherein they were grown, and wherewith their spirit was clothed, and they sung 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. And 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 did generate heavenly fullness of Joy.  
79. And those men, that were now like Angels did each eat the fruit of his Quality, and they sung the song of God, and the song of the Tree of eternal life.  
80. And that was in the Father as a holy Scene, 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 that were grown on earth in the power of the tree of wrath, that is, which the fierce quality had overcome, and were withered in the wickedness of their spirit, in their Sins, all those came forth also each in his power or faculty, and were received into the Kingdom of Darkness, and each was endued 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. And the hellish quality brought forth fruit also, as it had done upon earth, only the good was severed or parted from it, and therefore it brought forth fruit now in its own quality. And these Men also, which 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 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 one against another, 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, viz. The Root or Mother of Philosophy, Astrology, and Theologie.  
And that you may know what this Book doth treat of, Observe,  

I.  
1. In the Philosophy, is treated concerning 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.  
FOUR 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, is treated, 

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.  
FOUR And work in all, and how good and bad is wrought by them in Men and Beasts.  
V. Whence it cometh, that Good and Bad is, and reigneth in this world.  
VI Also how the Kingdom of Heaven and of Hell consisteth therein.    
3. My purpose is not to describe the course, place and Name of all Stars, and what their Annual Conjunction, Opposition, Quadrat, is, or the like; what they yearly and hourly operate, which by a long process of time hath been observed, by the wise, skilful and Expert Men, who were rich and large in spirit, by their diligent contemplation, observation, deep sense, Calculation and Computation.  
4. Neither have I studied or learned the same, and I leave that to the Learned to discourse of: but my intention is to write according to the Spirit and sense; and not according to Speculation.   

III.  
5. In the Theology is handled. 

I. Of the Kingdom of Christ, of what condition the same is.  
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.  
FOUR How men through Faith and Spirit are able to overcome the Kingdom of Hell, and triumph in Divine power, and obtain eternal salvation, and all this as a victory in the Battle.  
V. Also 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-Rednesse in the Rising of the SUN.  
And is a secret Mystery concealed from the wise and prudent of this world, which themselves shall shortly be sensible of: but to those, which read this book in singleness of heart, with a desire after the holy Spirit, who place their hope only in God, it will not be a hidden secret, but a manifest knowledge.  
7. I will not explain this Title, but commit it to the judgement of the impartial Reader, who wrestleth in the good quality of this world.  
8. Now if Mr. Critic, which qualifieth or worketh with his wit in the fierce quality, gets this book into his hand, he will oppose it, as there is always 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: 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.  
FOUR 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: as it is usual in the world, to gaze only upon high things, and simpleness is a scandal and offence unto it.   
9 To these partial worldly Critics, I set in opposition the Patriarches of the first world, which were mean despised Men, against whom the world and the Devil raged as in the time of Henoch, when the holy Fathers preached powerfully of the name of the Lord, they did not ascend with their Bodies into Heaven, and yet beheld all with their Eyes, Only the Holy Ghost revealed himself in their Spirits.  
10. Afterward it is seen in the next world among the holy Patriarches and Prophets, all which were mean simple Men, and some of them were Herdsmen.  
11. Also when the MESSIAS CHRIST the Champion in the Battle in Nature, assumed the humanity, though he was the King and Prince of Men, yet he kept himself in this world in a low estate and condition: and was a Stranger to the world. And all his Apostles were poor despised Fishermen.  
12. Nay Christ himself returneth thanks to his heavenly Father, that he hath concealed it from the worldly wise men, and revealed the same to Babes. Math. 11.  
13. Besides it is seen, how they also were poor Sinners, having both the impulses 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 vain glory.  
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 I can say nothing of myself neither, nor boast or write of any thing, 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 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 I know in the spirit the works and creatures of God.  
17. And besides, the will to that, is not my natural will, but it is the impulse of the Spirit: and I have endured many an assault of the Devil for it.  
18. But the spirit of man is descended not only from the Stars and Elements, but there is hid therein, a spark of the light and power of God.  
19 It is not an empty Word, which is set down in Genesis, the 1. ch. v. 27. God created man in his own Image, in the Image of God created he him. First 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 be in the Body, and hath irs' first beginning in the Body; yet it hath its source also from without in it, 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 the Holy Spirit in the Soul 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: than 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. And as the Eye of man seeth even unto the Stars, from whence it hath a finite original and beginning: So the soul also 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; also, in 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. But 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. And 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, and then the soul seeth clearly and perfectly in God its Father.  
29. But when the soul is kindled or enlightened by the Holy Ghost, than it triumpheth in the Body, like a huge fire, which maketh the heart and reins tremble for Joy.  
30. But 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. But the knowledge of God is sown in the fire of the Holy Ghost, and at first is as small as a Grain of Mustard seed, as Christ makes the comparison, Matth. 13. afterward 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 greater commotion.  
33. But the time past, present, and to come, as also depth and height, near and afar off, is all one in God, one comprehensibility.  
34. And the holy Soul of man seeth the same also; But in this world in part only: it happeneth some times, that it seeth nothing at all: for the Devil doth assault it furiously in the fierce wrathful source which is in the soul, and oftentimes covereth the noble Mustard seed, and therefore Man must always be in fight and war.  
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 distinct and creaturely, and how all driveth and moveth in the whole tree of life.  
36. Here you shall see the 1ᵒ true ground of the Deity; 2ᵒ how all was One Being before the Time of the world; 3ᵒ how the holy Angels were created also; and out of what: 4ᵒ Also how the terrible Fall of Lucifer together with his Legions happened: 5ᵒ How Heaven, Earth, Stars, and the Elements, were made: 6ᵒ how metals, stones and other creatures in the earth are generated; 7ᵒ How the birth of life is, and the corporeity of all things; 8ᵒ Also what the true heaven is, in which God and his Saints do dwell: 9ᵒ And what the wrath of God is, and the Hellish fire. 10ᵒ And how all is become kindled and inflamed.  
In brief, How, and what, the Being of all Being's 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 the other 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 One thing is often repeated, and still more deeply described, for the Readers sake, and by reason of my slow and dull apprehension.  
40. That which you do not find sufficiently explained in this book, 
* Of the Three Principles.  you will find more clearly in the second and 
† Of the Threefold Life of Man.  third.  
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 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, which 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 one another 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 
* The understanding of the Thing here called QVALITY, is the foundation of that whole Revelation of Jacob Bebme's: and of all Mysteries; of which his Writings are only a description. For all along, the seven Qualities are called sometime Seven Sources, Seven Species, Kind's, Manners, Circumstances, Conditions, Powers, Operations, or Faculties, of a Thing: Also, the Qualifying or Fountain Spirits, which give, model, Image, or frame, the Power, Virtue, Colour, Taste, figure, shape, Constitution, Substance, Essence, & distinct Being, of All Things; which ever were, are, shall be, or can be; in, from▪ and to, ALL Eternity; in God, and all Creatures; in Heaven, in Hell, or in this World: Also, the Forms or Properties, of Nature which is the Salitter or Power, of God; And so, they are the seven Spirits of God: as in the Revelations of John, Chap. 1. 4. Ch. 3. 1. Ch. 4. 5. Ch. 5. 6. ● Sound, Smell,  QVALITY is.  
4. Now here a man must consider, What the word QVALITY 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 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. It containeth likewise two other kinds in it, namely, 1ᵒ Light, and 2ᵒ 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, and is a piece or source of the heavenly Kingdom of Joy.  
7. For it maketh all things in this world living and moving; 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 it 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 movable.  
9 It 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 Ayr.  
12. The Heat is predominant in all, in trees, herbs and grass, and maketh the water movable, so that, through the water's Springing out of the earth, there groweth herbs and grass, and it is therefore called a Quality, because it operateth moveth and boileth in all, and elevateth all.  
13. But the Light in the Heat giveth power to all qualities, so that all groweth 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 not into the fierceness or wrath.  
14. Yet the heat maketh the light movable, 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.   

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 come forth, in Nature, and in all whatsoever doth move therein, in Men, Beasts, Fowls, Fishes, Worms, Leaves, and Grass.  
16. And Heat is set in opposition unto it, and qualifieth therein as if it were one and the same thing, but it opposeth the fierceness or rage of the Heat, and allayeth the Heat.  
17. It containeth also two sorts or Species in it, which is to be Observed, viz. It mitigateth the heat, and 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 it getteth power, it suppresseth all, and spoileth all, even as the Heat doth; no life can 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; ●or 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 rarified and made thin; and the Bitter quality draws them together, so that they become Dewey.  
20. But the Air hath its original and greatest motion from Heat, and the water hath it from cold.  
21. Now these Two Qualities wrestle continually one with another, the Heat consumeth the water, and the Cold condenseth or crowdeth the Ayr. Now air is a cause and the 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 can subsist without air, whatsoever moveth and is in this world.  
22. Water also Springeth in every living and moving creature in this World; in the water consisteth the Body of every thing, as the Spirit consisteth in the Air: be it 
* or in Flesh▪  in animals, or vegetables.  
23. And these two are caused by heat and cold, and qualify or mix and operate together as one thing.  
24. Now in these two qualitis two other Species or kinds are to be observed, viz. a living 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 & destroyeth by its terrible disturbance. But the qualification taketh its original from the fierce disturbauce or elevation, so that it moveth and driveth in every creature, from whenee 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 & consumeth: and so, all things that have a life and Being, must Rot and perish in the water.  
27. Thus is the Heat and the Cold a cause and original of the Water and of the Air, in which every thing acteth and standeth, every life and mobility standeth therein. Of which I shall write plainly, Concerning the Creation of the Stars.   

Of the Influences of the other Qualities in the Three Elements, Fire, Ayr, and Water.  

Of the Bitter Quality.  
28. The Bitter quality is the heart in every life: for, as it draweth together the Water in the Air, and also dissipateth the same, so that it becometh separable; so also in other Creatures, as in vegetables of the Earth. For Leaves and Grasse have their green colour from the Bitter quality.  
29. Now if the Bitter quality dwelleth meekly and Gently in any Creature, than it is 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, being moved, it causeth the Creature to tremble and be joyful, and raiseth it up in its whole Body: for it is as it were a glimpse or Ray of the heavenly joyfulness, an elevation of the spirit, a spirit and power or virtue in all vegetables of the Earth, and a mother of the life.  
31. The Holy Ghost springeth moveth and driveth vehemently in this quality, for it is a part of the heavenly joyfulness, as I shall demonstrate afterward.  
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 elevated too much in any creature and be inflamed in the Heat, than Flesh and Spirit separateth, and the Creature loseth its Life and must Die: for it move to and kindleth the Element of Fire, for in the great Heat and Bitterness no Flesh can subsist.   

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 & Corruption: For if it be kindled in the Bitter Quality in the Element of Water, than it breedeth diseases, and the botchey Plague or Pestilence, and corruption of the Flesh.  
37. But if it be kindled in the Heat and Bitterness, than it infecteth the Element of 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 Sweet, and is a good temper to all, a refreshing and cooling when the bitter and sweet qualities are elevated too much; it is a longing delight in the Taste, a pleasure of life, a stirring Boiling flowing joy in every thing; 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 be too much elevated, or stirreth too much in any thing, so that it be inflamed, than 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 
* or Temper.  Temperature in the bitter, sweet, and sour, making every thing pleasant; it opposeth the rising of the bitter Quality, as also of the sweet, and 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, than it engendereth in the flesh, scabs, sores, pox, leprosy, and is a mourning house of Death, a misery, and forgetting of all good things.     

The Second Chapter.  
An Introduction, showing how men may come to apprehend The Divine, and Natural, Being. And further, of the two Qualities.  
1. ALl whatsoever hath been above mentioned is therefore 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. And 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 every thing, is caused by the Stars: for as the Creatures in the Earth are in their Qualities, so also are the Stars.  
4. For from the twofold Fource, every thing 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 movable, running, and Generative.  
5. For the driving qualities cause a lust in all creatures unto evil and good, so that every thing is desirous one of the other, to copulate and increase, decrease, grow fair, perish, love, and hate.  
6. In every Creature in this World is a Good and Evil will and source; in Men, Beasts, Fowls, Fishes, Worms, and in all that which is upon the earth; in Gold, Silver, Copper, Tinn, Iron, Steel, Wood, Herbs, Leaves, and Grass; As also in the earth, in stones, in the water, and all whatsoever can be thought upon.  
7. There is nothing in Nature, wherein there is not Good and Evil: every thing 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. But 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 Condition.  
11. The Holy Angels live in the power of meekness, of the Light and joyfulness, and 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 elevating of themselves, as I shall show afterward, when I shall write of the Creation.  
12. But 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 Sot or Stock, 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 standeth in its power.  
14. If that should be taken away or Extinct, than 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 chilled.  

Of the Quality of the Sun.  
15. If thou wilt be a Philosopher, and Naturalist, and search into Gods Being in Nature, and discern how all is come to pass, then pray to God for the holy Spirit, to enlighten thee with the same.  
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 thou canst 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 every thing.  
20. Now if thou hast that spirit in thee, so that it enlighteneth, filleth and replenisheth thy spirit, than thou wilt understand what followeth in this writing.  
21. But if not, than it will be with thee, as it was with the wise Heathens, 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. And as the children of Israel in the Desert could not behold Moses his countenance, and therefore he must put a Veil before his face, when he drew near to the people.  
23. The cause of it was, 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, only upon God, 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, than the very divine Being may be found therein, and that the virtues of the stars are Nature itself.  
26. If the whole Wheel Circumference or Sphere of the stars be well considered, than 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 every thing moveth, all things are made of these powers, and therein they abide eternally.  
27. And though, indeed they shall be changed at the end of this Time, when good and evil shall be separated; And so in like manner Angels and men, in the power 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, but is the Light-holy eternal fountain of joy, which is undividable, and unchangeable, which no creature can sufficiently apprehend or express: which dweleth 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. Take Man for a Similitude or Example, who is made after the Image or Similitude of God, as it is written in Moses, Gen. 1. 27.  
32. The Inward or hollowness in the Body of Man, is and signifieth the Deep betwixt 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 Ayr.  
37. The Windpipe and Arteries, wherein the Air qualifieth or operateth, signifieth the Deep betwixt 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 flow out from the Stars: and are also the powerful outgoings of the Stars: for the Start 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 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 that which is grown in 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, neither could there grow any Metals, as Gold, Silver, Copper, Iron, or stones, if the Stars did not work in them; neither could there grow any Grass, without the operation of the Starts.  
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 fountain-veins or Arteries of the flesh.  
50. Now Heaven is a pleasant Palace of joy, wherein all the powers are, as 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, 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, as in all creatures, and in all that, which 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 every thing the water is the kernel or the Heart of it.  
53. And 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 floweth 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 movable, and so the Head also maketh the Body movable.  
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 movable 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, than thereby is nominated the Totall God, which hath made himself Creaturely in these above mentioned Being's, 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 proceed from him, which you can search out in Nature, and which are in all things.  
Question.  
64. Now perhaps you may say: Is there not good and Evil in Nature: and so seeing every thing cometh from God, needs must then the Evil also come from God?  
Answer.  
65. Behold there is a Gall in man's Body, which is poison, and he cannot live without this Gall; for the Gall maketh the Astral spirits movable, joyous, triumphing or laughing: for it is the source of joy.  
66. But if it be inflamed or kindled in one of the Elements, than 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, than 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 And such a source hath Joy, and from the same substance as also the wrath. That is, when the Gall in the Loving or Sweet quality is inflamed, in that, which man is in love withal, than the whole body trembleth for 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, in whom all powers are; as we pray in the Lord's Prayer, Thine is the power. (John 4. 24. Matth. 6.)  
70. And as it is written of him in Isaiah 9 He is Wonderful, 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 be written in Moses, I am an angry zealous God, Exod. 20. Deut. 4. 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. But if God should be angry in Himself, than the whole Nature would be on fire, which will come once to pass On the Last Day in Nature, and Not in God, but in God, the triumphing Joy will burn; it was never otherwise from eternity, nor will it Ever be otherwise.  
75. But now the elevating springing triumphing joy in God maketh Heaven triumphing and movable, and Heaven maketh the Stars and Elements movable, and the Stars and the Elements make the Creatures movable,  
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 proceeded out of the same power out of which the Heaven, the Stars, and the Earth were proceeded.  
78. This is a short Entrance or Introduction, showing how the Divine and Natural Being is to be considered. Henceforth I will describe the true Ground and Depth concerning What God is, and how all things are framed in Gods Being.  
79. Which 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. COurt●ous Reader, here I would have you faithfully admonished, to let go your Opinion and Conceit, and not to Gaze after 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, which issueth forth from God, and He will lead thee into all truth, and reveal Himself unto thee.  
3. And 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; When ye pray, say thus: Our Father, which art in Heaven, Matth. 6.  
5. The meaning is not, as if Heaven could comprehend encompass or contain God the Father: for itself is made by the Divine power: for Christ saith, My Father is greater than all, Joh. 10. 29.  
6. And God saith in the Prophet, Heaven is my Throne, and the Earth is 
* The Dirt under my Feet.  my footstool, Esa. 66. What house would you build for me? I compass the Heaven with a Span, and the Earth with three Fingers, Esa. 40. 12. Also, I will dwell in Jacob, and Israel shall be my Tabernacle, Psal. 135. 4. Syrac. 25. 13.  
7. But in that Christ calls his Father a Heavenly Father, his meaning is, that his Father's lustre and power appeareth and shineth very bright and pure in Heaven; and that, above the circle or incloure, 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. Christ also thereby 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 But God is therefore Our Heavenly Father, in that our Soul continually longeth after him, and is desirous of him, yea it thirsteth and hungreth continually after him.  
10. The Body hungreth and thirsteth after the Father of Nature, which is viz. the Stars and the Elements, and that Father also feedeth and nourisheth the Body.  
11. But the Soul thirsteth after the heavenly Holy Father, and he also 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 only One: for Heaven is made by his Power, and the Stars out of his Wisdom, which is in him, and proceedeth forth from him.   

Of the Substance and Property of the Father.  
13. When we consider the whole Nature and its property, than we see the Father.  
14. When we behold Heaven and the Stars, than we behold his eternal Power and Wisdom: so many Stars as stand in the whole Heaven, which are innumerable and incomprehensible to Reason, and some of them are not visible; so manifold and 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. But all the Powers, which are in Nature, proceed from God the Father; All Light, Heat Cold, Ayr, 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 any thing, he should liken him to the Round Globe of Heaven.  
18. Thou must not conceive here, that the very 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! but the Spirit showeth 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 the 1. Chap. 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 went all forward, having no cause of returning.  
21. And 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 the Heaven, doth there stand and hover, like a power and quality which hath in it neither Reason, nor knowledge in it.  
23. As the Sun which turneth round in its circle, and shooteth 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 Almighty, Alwise, All-knowing, Allseeing, 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 unchangeably: He never changed himself in his Being, neither will he change himself in all Eternity.  
26. He is proceeded or born of nothing, but Himself is all in Eternity; and all whatsoever is, is come from his power, which from Eternity goeth forth from him.  
27. His immenseness Height and Depth, no Creature, no not any Angel in Heaven, can search into it, 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 him: 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 we must use Similitudes, if we intent to speak of God: 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 mean while, the loving Reader is to attend to the sense and meaning of the Spirit, and then he will not fail to get a little refreshing, if he hath but any hunger in him.  
Now Observe.  
31. The Turks and Heathens say, God hath no Son: Set Open your Eyes wide, 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 only GOD; 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 besides the Father, and that he is a severed part or divided piece; as when two men stand one by another, where one comprehendeth not the other.  
35. No! the Father and the Son is not of such a substance, or such a kind of thing: for the Father is not an Image, to be likened to any thing; but 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, than he were not Almighty, but now he is the Self-subsisting, Almighty, and All-powerful 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 St. Paul saith, 1 Cor. 2. 9  
39 But if a man here on Earth be enlightened with the Holy Ghost from the fountain of JESUS CHRIST, so that the spirits of Nature, which signify the Father, be kindled in him, than 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 sitting in the holy Trinity, which is understood only by those, that have been Guests in that place.  
40. And this is but a Type 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 show 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, but its beginning and end is every where, which way soever you look upon it: and 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 are made also 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; which all 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 so rightly signifieth, the Son of God.  
48. For, as the Sun standeth in the midst betwixt 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 in 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 Trouble or of Hell; then the whole Deep would be Light in one place, as well as in another: as indeed the whole Deep in the Father is as light in one place as in another, from the Lustre of the Son of God.  
51. And 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-●ubsisting person, and enligheneth all the powers in the Father, and is the Father's joy or Heart in his Centre, or the Midst of him.  
Observe here the Great Mystery of God.  
53. 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. And so the Son of God is Continually Generated from all the powers of his Father, ● from Eternity, 〈◊〉 is not made, but 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, than the Son would be no more: also if the Son should shine no more in the Father, than the Father would be a dark valley: also than 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 selfe-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, and 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, than 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 And though he be generated continually out of the powers of the Father; And yet he shineth back again into the powers of the Fahter, 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 is 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, 〈◊〉 the holy moving spring or fountain of Joy in the whole Father.  
63. He is a pleasant, meek quiet Wind or whispering Breathor Still voice, out of all the powers of the Father and of the Son; as, on Mount Horeb with the Prophet Eliah, 1 Kings 19 12. And on Whitsunday or the Day of Pentecost, with the Apostles, Act. 2. may be perceived.  
64. Therefore if we will 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, they 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. And from the Sun and stars proceed the four Elements, Fire, Ayr, Water, and Earth: as hereafter I shall demonstrate plainly, when I shall write of the Creation.  
Now Observe:  
67. The three Elements, Fire, Ayr 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 
* or Expandeth itself.  swells 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 do 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:  
72. Just so the Holy Ghost proceedeth from the Father and the Son, and moveth in 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 from all the stars, the Power which is in every star, into the Deep: And the Power, Heat and shining of the Sun goeth likewise into the Deep.  
74. And 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 hover, 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. And 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 unmeasurable 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, allseeing, 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: 
* or the Trinity hath no such substance and Being in God.  Such a Substance and Being, is not in God: for the Divine Being consiseth 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 shineth back again in the whole Father, as the Sun doth in the whole World.  
84. Also the Son is 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 is 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 every thing 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 Son, and replenisheth the whole Father; he is nothing Less, or Greater than the Father and 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 Heathens, open wide the Eyes of your Mind: I must show you, in your Body, and in every Natural thing, in Men, Beasts, Fowls, and worms; also in wood, stone, leaves and grass, 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.  
60. 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, signifieth 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, for the Body helpeth all the Members in the knowledge of the Light: which signifieth, God the Son.  
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 shall find it so.  
93. And Observe: As from the Father and the Son there goeth forth the Holy Ghost, and 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 thy brain, goeth forth the Power which moveth in thy whole Body; and out of thy light goeth forth in the same Power, Reason, Understanding, skill, and Wisdom, to govern the whole body, and to distinguish all whatsoever is Externally without the Body. 
Extra Corpus.   
94. And both these are but one in the government of thy Mind, viz. thy spirit, which signifieth God the Holy Ghost▪ also the Holy Ghost from God ruleth in this spirit in thee▪ if thou art a child of Light and not of darkness.  
95. For in respect of this light understanding and government, is man distinguished from Beasts, and is an Angel of God, as I shall clearly show, when I shall write of the Creation of Man.  
96. Therefore observe exactly, and take notice of the order of this Book, and thou wilt find,  
Whatsoeve thy Heart desireth, or ever longed for.  
97. Thus you find in Man three fountains. 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 beastial flesh in man, signifieth, the dead corrupted Earth, which Man through his Fall hath so framed it to himself, as more shall be spoken of 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 it is also in a Beàst, 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. And so the spirit in Birds, Fowls and Worms, Existeth also: and all hath its threefold source in similitude to the Ternary in the Deity.  
105. And you see also the ternary of the Deity in Wood and Stones, as also Herbs, Leaves, and in Grass: only these are all Earthly.  
106. However Nature Generateth nothing, be it what it will in this World, 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 either wood, stone or herbs, there are three things contained, neither can any thing 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 in the same, there is a Sap in that thing, which is the Heart of the thing:  
III. And 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 Every thing 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 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.  
III. It is not so to be understood, that my Reason is greater or higher than all other men's living, but I am the Lords Twigg 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. Neither is this my Natural will, that I can do it by my own small ability, for if the Spirit were withdrawn from me, than 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 Cumbered, and troubled their Heads mightily, to search contrive and conceive in Nature, (and have brought forth many and sundry Opinions) concerning How, and Of what, the Holy Angels were framed: And on the other side, what that horrible Fall of the Great Prince Lucifer was: 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 although this ground and great Mystery hath remained hidden from the beginning of the world, and that humane 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 the Final Judgement, is ne●●, 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 shall be severed asunder, in this world.  
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 base covetousness, pride and wanton luxurious stateliness, supposing it the best life to be Here; whereas in their luxury, they sit in the midst of Hell, to wait upon Lucifer as his Guard.  
7. Which themselves shall suddenly be sure to see with great terror, anguish and eternal despair, as also to their shame and scorn: whereof 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 show 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 is.  
9 And 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 that manner, as in Nature, in the stars, and Elements, or in the creatures.  
12. No; you must not conceive it so: For Lord Lucifer in 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, soft, like Heaven, 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 as no man is able to express it, nor can it be likened to any thing.  
15. But if a man will Liken it to any thing, it may nearest be Likened to the Soul of Man, when kindled or enlightened by the Holy Ghost.  
16. For than 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. The quality of water, is not of such a running and Qualifying condition or manner in God, 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, 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 
* or SALNITRUM.  SALITTER, 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 Spoilt them; as you shall 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 do 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 it is 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 to its utmost diligence upon this corrupted Dead Earth, that it might generate Heavenly forms and Species or Kind's; but it generateth only Dead, Dark, and Hard fruit, which are no more than a mere shadow or Type of the Heavenly.  
28. Moreover its fruit is 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 show 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 should 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 are especially two things 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, fairly blossom, and grow in divine power: so Joyfully, that I can neither speak nor write it down:  
34. But stammer it like a child, that is learning to speak, and can by no means rightly call it, as the Spirit giveth it forth, to be known.  
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 founding; or for mirth, as Bells, Organ Pipes, and other things that make a sound: Also there is likewise a Sound in all the creatures upon earth, else all would be in stillness and silence.  
36. By that sound in Heaven all powers are moved, 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 also 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 Consort, from whence go forth all manner of colours.  
38. And in those Colours grow all manner of Fruits; which rise or spring up in the Salitter, and the Mercurius or found 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 kinds 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 consort together, all would be no more than the Howl and barking of Dogs in comparison of 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 branches and increases, groweth 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 cometh 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. And Nature laboureth with highest diligence, to produce in its Power 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, show, and appear most curiously, Artificially, and delicately.  
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 likewise go forth 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 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 have eaten such fruit as indeed they were presented to him in Paradise, in a twofold manner.  
51. But the infectious Lust, longing and Malady 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 shall write clearly here following, and demonstrate it.   

Of the Creation of Angels.  
52. The Spirit showeth plainly and clearly, that before the Creation of the 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. And 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 now at this day it is in, aloft, above the Heavens, in the Divine Pomp.  
54. But was the Kingdom of the Great Prince Lucifer, in the Creation of the Angels: [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, ●indled the qualities, or the divine S●litter, 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 should 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 to 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 only out of the light: but they erred therein, for they were made not only out of the light, but out of all the Powers of God.  
60. And as I have showed before, there are two things especially to be observed in the Deep of God the Father: first the power, or all 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. And as the powers of all the stars rule in the Air, so also in God: but every power in God showeth itself with its operation, severally and distinctly.  
62. Then afterward 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, and so 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 doth see 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 sometime 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: for it is free, for it hath gotten the qualities which it hath in itself, for its own.  
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, than it is no more the mothers, but is the child's proper own.  
72. And though the child be in the mother's house, and the mother nourisheth the child with her food, and that the child could not live without the mother, yet both the Body and the Spirit, which are generated out of the mother, are the Childs proper own, and it retaineth its corporeal right to itself.  
73. And in this manner it is with the Angels, they are also all composed framed or figured out of the Divine Seed, but every one hath his 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 their 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 and then we shall get the Angelical Clarity or Glory and Purity again.  
Question.  
11. Now thou wilt ask; How are the Angels then 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. 〈◊〉 as none, no not any thing, can destroy the whole Deity, 〈◊〉 also there is not any thing can destroy an Angel; 〈◊〉 every Angel is form figured set together or compo●●● out of all the powers of God, not with flesh and blood, but out of the Divine power.  
14. And first the Body is out of 〈◊〉 the powers of the Father, and in those powers is the light of God the Son; and 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 fellow-brethrens, and can see and enjoy the glorious fruit of God, and therein con●isteth its Joy.  
16. And that light at first came out of the Son of God in the powers of the Father, into the Angelical Body creaturely, and is the Bodies proper own, which cannot be withdrawn from it by any thing, unless itself extinguisheth it, as Lucifer did.  
17. Now all the powers, which are in the whole Angel, generateth that light; and as God the Father generateth his Son to be his Heart, so the power of the Angel generateth also 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 boileth in the whole Angel: and that is its spirit, which riseth up into all eternity: for in that spirit is all knowledge and skill of all the powers, which are in the total 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 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. As there are Two things to be observed in God: the first is the Salitter, or the Divine powers, out of which the Body or Corporeity, is: 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 riseth up in the spirit, into the Head, into the Mind, as in man in the Brain, and in the Mind it hath its open Doors or Gates; but in the Heart it hath its Seat Residence and Original, where it existeth out of all powers.  
23. For the fountain of all powers floweth 
* or to.  in 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 joyfulness, 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. I write not here 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: therefore in the power of my knowledge, I would have you warned and Cited before the severe Judgement of God.  
31. And though in my body I am too weak, to bring thee thither; 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, take heed thou dost not get the hellish 
* Podagra.  Gout in thy feet, when the Round beginneth, lest thou be found uncapable or unfit for the Angelical Dance, and so be thrust out from the Wedding, seeing thou hast no Angelical Garment on.  
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 forget then 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, is and hath one and the same Substance and Being, and there is no difference therein, but only in the quality itself, or 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 it hath also a Divine and heavenly quality hidden from the Creatures.  
37. But the holy Soul understandeth it well, as the Kingly Prophet David saith, The Lord rideth on the wings of the wind, Psal. 104. 3.  
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 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 Man, riseth up into the Head where it hath its Princely Seat or Throne and Government, and there it hath its Counselors, whose advice it taketh.  
41. The first Counsellor is the Eyes, they are affected with every thing 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:  
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, than it bringeth the same to the heart, and the heart giveth it to the passages or Issue forth of the powers or fountain-veins 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 also the second Counsellor in the Head, is the Ears, they stand open, and the sound goeth forth through them, in all that soundeth.  
49. Now where the Mercurius soundeth, and is elevated, there the Mercurius of the spirit goeth also in, and is thereby affected, and bringeth it before the Princely Throne in the Head, where it is to be approved by the other Four Counselors.  
50. And if the Spirit is pleased therewith, than it bringeth the same before its Mother into the Heart, and the Heart or the fountain of the heart giveth it to all the powers in the whole Body; and then the Mouth and Hands lay hold on it.  
51. But if the whole Princely Counsel in the head Be not pleased, so that it is approved, than it lets that go again, and bringeth it 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. And 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 it be a good smell or savour pleasing to its Constitution and Complexion, or no: if it be good, than it bringeth the same to its mother, that it may be brought to effect; if not, 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 fountain-veins of the whole Body go into the Tongue, and the tongue is the sharpness or Taste of all the powers.  
58. 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 that out, as a loathsome abomination, as it is written in the Apocalypse the 3. Chap. v. 16. and as he spewed out the Great Prince Lucifer in his pride, and perdition. For he could no more endure to Taste the fiery proud stinking quality: and thus it is also as 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, than it bringeth the same into the head; to the other four Counselors 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 on it.  
63. But if it be not good, than the tongue spits or speweth it out, before it comes to the Princely Counsel.  
64. But though it be pleasant to the Tongue, and is of a good Taste, and yet is not serviceable and useful for the whole Body, than 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. For as all powers go forth from God the Father and Son, in the Holy Ghost, and so one toucheth the other, from whence existeth the Tune or Mercurius, so that all the powers do sound and move themselves.  
67. Else if one did not touch the other, 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 the other.  
68 For Christ saith in the Gospel, John 5. v. 17. I work, and my Father worketh also. And he means 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. And therefore the Holy Ghost floweth boileth and riseth up from eternity, and kindleth again, all the powers of the Father, and maketh them Stirring, so that they are always impregnated.  
70. In such a manner it is also in Angels and Men: for all powers in the Body arise, and touch one another, or else Angels and Men could Feel nothing.  
71. But if one member be too much stirred, it cryeth 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, than the mother rouzeth 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 the other in the whole Body, and all the powers rise up into the head before the Princely Council, which proveth the stirring of all the powers.  
74. Now if one member stirreth too much, and at any time hurteth a princely Counsellor; viz. by Seeing, it would be in Love with that which it ought not 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 Counselors reject.  
76. Or if it would stir and move too vehemently br 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 Counselors.  
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 as he deceived our Mother Eve also, saying; If she did but eat of the forbidden Tree, than she should be wise or witty, and be like God, Gen. 3. 5. But this smelling or stirring, the Council rejected also.  
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 Devils Swine-Apples, and did eat thereof; such stirring in lust the Council also rejecteth.  
80. In brief: There are therefore Five in the princely Council, that one should advise the other: and every one is of a peculiar sundry Quality, and that compacted or concreted spirit which is generated out of all the powers, He 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 every thing, which was concluded and decreed by the whole Princely Council.    

The Sixth Chapter.  
How an Angel, and a Man, is the Similitude and Image of God.  
1. BEhold! as the Being in God, is, so is the Being also in Man and Angels; and as the Divine Body is, so is also the Angelical and humane Body or Corporeity.  
2. But with this difference only, 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 it is the Son of its Body.  
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 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 dishonour; which was done even so to Lucifer.  
Now Observe:  
5. The whole Divine power of the Father speaketh forth from all Qualities, 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; And the Father speaketh this 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 
* or Proclamation.  Edict, 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 is thus also: 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, which have a Beginning and End.  
13. And in the Head is the divine Councel-Seat or Throne, and it signifieth God the Father, and the Five Senses or qualities are the Counselors, which have their influences out of the whole Body out of all the powers.  
14. Now the Five Senses always sit in Council in the Power of the whole Body, and when the Counsels Decree is concluded, than the compacted or concreted Judge speaketh it out into its Centre or midst of the Body; as a WORD, into the Heart: for that is the fountain of all powers, from which also it taketh its rise.  
15. Now it standeth there in the Heart, as a self-subsisting Person, composed out of all powers, and is a Word; and signifieth God the Son; and now it goeth out from the Heart into the Mouth on to the Tongue, which is the sharpness, and that so sharpeneth it, that it soundeth forth and is distinguished 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 distinguisheth 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 un-allmighty 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 2nd Mercurius.  
22. And this the Angel also must make use of, or else he cannot be a movable 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 got his members of Generation and Fundament first 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 are, yet they are mere Divine power, and have such a pleasant Lovely Taste and Smell, that I cannot liken it to any thing 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 showeth plainly, that in the heavenly pomp in the heavenly Salitter and Mercurius, do grow Divine Trees, Plants, Flowers, and all sorts, of whatsoever is in this world but as a type and resemblance: And as the Angels are, so are the vegetation and fruits, all from the Divine power.  
27. These heavenly Sprouts and Springing 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: Only Lord Lucifer hath deformed and dressed this world in that manner: And 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 biting of this Apple.  
29. The Angelical and Heavenly fruit hath not such a substance: indeed it is most certain and true, that there are all manner of fruits in heaven, and not merely Types and Shadows: also the Angels pluck them with their Hands, and eat them, as we do that are Men, 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 of his life, is not his corporeal propriety, as if he had it by a Natural right, but the Heavenly Father giveth it them in love.  
31. True it is, their Body is their own propriety, for God hath given it to them for a propriety: Now whatsoever is given to any for his own or for propriety, that is his by right of Nature, and he doth not deal righteously which taketh it from him again, unless upon condition and agreement: And thus God doth not neither, and 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 than 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, toward 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 the right Love toward God is, 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, than all the powers in their Body are kindled; and there riseth up such a Joyful Love-fire, that for great joy they sing and ring forth Praises, and 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, Who wrestled with him all night, till the dawning of the Day, or Morning Radius broke forth, and would not give over till God had blessed him (Gen. 32.) Do thou so like wise 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 experiment 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, then 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 it stood at the beginning, after the Creation, and how it is become as it is.  
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 him 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, than he is in a rage, and madness, as if he would storm and overthrow 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 doubting whether the things, set down here, be so or no, that his kingdom might not stand so very naked, nor his shame be so quite discovered.  
4. Now if he can but suppose he shall bring it to pass to be doubted of in any heart, he will not fail to use his utmost skill pains and labour therein. I see very well already, 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, and then he will find it plainly and clearly demonstrated from Nature.  
Now Observe:  
6. When God Almighty had Decreed in his Counsel, that he would make Angels or Creatures out of himself, than he made them out of his eternal power and wisdom, according to the form and manner of the Liberty 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 Ordnance, 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 
* or Centre.  midst 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, those 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 humane Number, nor can be measured by any thing.  
11. Yet you must know, that these three Kingdoms have a Beginning and 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 
* The Three Principles.  Second and 
† The Threefold Life.  Third part of these writings, where it is described more fundamentally: for nothing that is divisible measurable or circumscriptive, is here meant or understood, o●ly it was in simplicity and plainness set down so 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 further or nearer to the Son of God, for the one is equally as near about the Son of God as the other.  
16. From this 
* or Tree.  fountain and from all the powers of the Feather 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 or in perfection like an Angel, but in part, and solong 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 it is? that the Son of God is Generated in the Centre or midst of these Three Kingdoms? Surely one Angelical Host must needs be nearer unto him then the other, seeing their Kingdom hath so great a Deep?  
21. Also than 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. Answ. The holy Angels were made to be creatures from God: that they should praise sing ring forth and Jnbilate before the Heart of God, which is the Son of God, and tncrease the heavenly joy.  
23. Where then should the Father else place them, but 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 in God also then there ariseth the gyeat joy out of the fountain of his Heart.  
24. And 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 power 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 only by way of similitude, till the Reader may come to the true understanding.  
27. For the meaning is not here, that the Son of God should be generated only in the Centre or midst of these Angelical Gates, and no where else without beyond or besides these Angelical Gates.  
28. For the powers of the Father are every where, from and out of which the Son is generated and from which the Holy Ghost goeth forth; how should he then be generated only in the Centre of these Angelical Gates?  
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 the most joyful and most richly loving Light, Word, heart, or fountain of powers; is Generated: and therefore hath created his Holy Angels in this place for his joy honour and Glory.  
[30. In the Abyssal or bottomless Eternity indeed, it is in one place as well as in another: but where there are no Creatures, it cannot be known but 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, which is the true fountain of the Son of God, is generated also in an Angel, and a Holy Man, so that in the same light and knowledge he triumpheth in great joy;  
33. How then is it that he should not be generated every where, in the whole Father? For his power is ALL, and every where, even there, where our heart and senses or Thoughts cannot reach.  
34. And so Now, where the Father is, there is also the Son and the Holy Ghost: for the Father every where generateth the Son, his holy WORD, power light, and sound, and the Holy Ghost, goeth every where forth, from the Father and the Son, even within all the Angelical gates, and without besides or beyond the angelical gates also.  
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 misunderstanding 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 at once, and then he could not be the Eternal Almighty Son of the Father, but were like a King, who had yet a greater King above him, who had generated him in Time, and in whose power it were to alter and to change him.  
38. This were such a Son, as had a beginning, and his power and splendour were like the power of the Sun which goeth forth from the Sun; the Body or Globe of the Sun standing still in its place: And if this were so, then indeed one Angelical 
* or Part.  Gate would be nearer to the Son of God, than another.  
39 But here I will show to thee the highest Gate of the divine Mystery, and thou needst 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 every where generateth the Light. Now this ALL-POWER, is, and is called, the all-power of the Father; and the Light which is generated out of that all-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, so it is another Person, than the Father is: for, the Father is the power and Kingdom, and the Son is the Light and 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 moving in 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 measureable like the sun, than the Three Persons would only be 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 besides 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 un-almighty Being, Externally without or besides this place of the Son; and moreover the Father would be a Circumscribed or measurable Being.  
47. Which is not so: but the Father every where generateth the Son out of all his powers, and the Holy Ghost goeth every where 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-Oar or a Gold-Stone, unseparated. First there is the matter, that is, the Salitter and Mercurius, which is the Mother or the whole stone, which generateth the Gold every where 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. Men find also in a Gold stone a little bit of it in some place wherein there is more and purer Gold, then in another not discerned, though there is Gold in the whole stone or Oar.  
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 will be worshipped.  
53. No; this were not an Eternal Son, but one that had a beginning, and were 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 always generated continually from eternity unto eternity, and reshineth always 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 generateth 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 only so, in one place of the Father, but every where, in the whole Father, who hath neither beginning nor end; into which, no creature can reach with its Senses or thoughts.  

Of the Nativity or Geniture of an Angelical Kings, and how they came to be.  58. [This also is more fundamentally described in the 
* Three Principles.  Second and 
† Threefold Life.  Third Book.] 
59 The Person or 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 boiling 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 or Throne-Angel. And such a one was Lord Lucifer also, before his fall.  [60. And this also is more fundamentally described in our second and third book; 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 will find out the mystery, and deepest Ground; he must diligently and exactly view and consider the Creation of this world, the Government or Dominion and order or Ordinance, as also the Qualities, of the stars, and the elements.  
62. And 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. This power of the Stars and Elements, did the Creator, after the horrible fall of Lucifer's Kingdom, frame and put into such order again, as the Kingdom of the Angels stood in, in the Divine pomp, before his fall.  
64. Only thou must not think, that the Angelical Kingdom with its creatures, were so rolled wheeled and tur●'d 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 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 the Salitter and Mercurius, before the Creation of the world, in the Kingdom of Lucifer became thin or dim and bad qualified one with the other: then God extracted the Heart out of all the powers, and made the Sun thereof.  
66. And therefore the Sun is the most shining and brightest of all, and re-enlighteneth all the stars again, all the stars work in its Power, and 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 Supremest Throne-Angel, the Cherubin or King, in an Angelical Kingdom: such a one as Lord Lucifer also 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 As the Sun ruleth in all the powers of this world in the Salitter and Mercurius, 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, it freezeth into Snow and Ice.  
70. But here I will show 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 re-enlightneth all the stars, and all the powers in this world again, and all powers grow active operative or qualifying in its Power.  
71. [Understand it Magically: for it is a Mirror Lookingglass 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: of such a condition is the Kingdom of Angels, all, according to the Similitude and Being of God,  
73. A Cherubin 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 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 Planetick wheel or Sphere, wherein each Star is desirous of the Splendour and Power of the Sun; so the Angels are desirous of their Cherubin 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 hath form out of that the Cherubin or King, that he might press or penetrate again with his power into all the Angels, and affect them all, with his power.  
77. 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 also with the Angels. 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. And 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 Cherubin or Throne-Angel, which worketh or operateth in all his Angels, as the Son and Holy Ghost operateth in all the powers of the Father; or as the Sun operateth in all the powers of the Stars.  
81. Whereby all Angels obtain the will of the Throne-Angel, 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 their heart, in whom they rise up.  
83. Or as the Sun is the heart of all the stars, and 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 worketh 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, Metals, or † 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 form according to the Divine Being, and they have no other form or Condition, than the Divine Being hath in its Trinity.  
2. Only this is the difference; that their Bodies are creatures, which have a Beginning and 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. And their power generateth the light and knowledge in them: and as God generateth his Son out of all his powers; also 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 is the condition of a whole Kingdom, which together is as it were 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 of an Angel is, or as 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 is 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. Only I conceive of it 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; but 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 intolerable 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 is made out of the power of the light, and would move and boil higher and faster in that light than God Himself doth; then that light would go out and be extinguished in that Creature.  
12. [Understand, the Creature kindleth the fire, if its spirit elevateth itself beyond the Humility that is from Love: Read the Second and Third Book, 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, than the light is extinguished, and the powers would remain in darkness, as is apparent by Lucifer.  
15. The Air also is not of such a kind in God, 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 any thing, 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 which 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. The Heat is in God a most lovely pleasant soft gentle mild meek warmth, an exit 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. God saith in Moses, when he gave the Law to the children of Israel; I am an angry jealous God to those, that hate me: afterward he calls himself also, a merciful God to them that fear him, Exod. 20. 5, 6. Deut. 5. 9, 10.  
Question.  
21. Now the Question is: What is the wrath of God, in Heaven? 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 there is in the Divine power 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 that heat is kindled, it generateth a sharpness like to Salt.  
23. This 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, than the astringent causeth, or qualifieth in, great coldness, which is very sharp, like to 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; Only, King Lucifer 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 which existeth also the House of Death and of Hell, also an Eternal Base loathsome Habitation for the Kingdom of Lucifer and for all wicked Men.  
26. This Quality generateth in the heavenly Pomp, the sharpness of the spirit, out of which, and whereby, the creaturely Being is so form 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 figurations which are in Heaven, and which are in this world, and all whatsoever can be named or expressed.  
28. But if it be kindled through elevation, which those creatures only can do in their own Kingdom, which are created out of the Divine Salitter, than it is a burning source-vein of the wrath of God.  
29. For it is one of the seven Spirits of God, in whose power standeth the Divine Being in the whole or total Divine Power and heavenly Pomp.  
30. And so if it be kindled, than 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 the Divine Love, and also the Divine Light are extinguished therein.  
31. [It is a Key, which locketh in to the Chamber of Death, and generateth Death, from whence proceedeth 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 choaky, but when the sweet quality forceth and overcometh it, than it is very soft lovely and pleasant to eat: and thus it is also in the Divine power.  
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 is seen, that the harsh astringent cold drieth the water, and maketh it sharp Ice.  
37. And 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, 
Germanicè Barm-Hertzigkeit, Warm-Heartednesse. Mercy.  and is called the Heart; and the sweet, is called Barm, or Warm, or softening or mitigating: and they are the two Qualities, out of which the Heart or the 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: And 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 one in another, in the Divine power; as if they were but one power, they are a meek mild lovely pleasant merciful qualifying.  
41. And 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: Apocalypse, Chap. 1. 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, which I will here describe in order one after another.  
43. You must here elevate your sense or mind in the Spirit, if you intent 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 astringent or harsh Quality, which is trembling, penetrating, and rising up.  
Observe here:  
45. The astringent or harsh quality is the kernel or stock, or 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 and sweet quality.  
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, whence the life becometh stirring, from whence mobility taketh its original, 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, than it kindleth the sweet and astringent or harsh quality, and is like a tearing, stinging and Burning Poison, as when a man is tormented with a raging plague-sore, which maketh him cry out for woe and misery.  
50. This quality in the Divine power, 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, 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 any thing, nor can be enlightened again by any thing, 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 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 form by them, and also is form out of its 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 causeth mobility in the Body.  
57 And when the sweet quality is dried, than it is a Corpus or Body, which is perfect, but wanting Reason.  
58. And the Bitter quality penetrateth into the Body, into the astringent sour and sweet quality, and frameth all sorts of Colours according to that quality which the Body is most eagerly inclined to, or to that quality which is strongest in the Body: according to that the bitter quality frameth the Body with its colours, and according to that quality the creature hath her greatest impulse and inclination, motion, boiling and will.   

FOUR 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, sour, and sweet, quality is the Salitter, which belongeth to the Body, out of which the Body is framed.  
61. For coldness and hardness standeth in the astringent quality, and is a contraction and Drying; and in the sweet quality standeth the water, and the light or shiningnesse, 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 springeth or moveth in the whole Body, and shineth out from the Body; also maketh the living motion in all the qualities of the Body.  
63. Two things are chiefly to be eyed in all the qualities: if you look upon a Body, you see first the Stock 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 these Qualities are mixed in the Body, as if they were all but one quality; and yet each quality moveth or boileth in its own power, and so goeth forth.  
65. Each quality goeth forth from itself into the other, and toucheth or stirreth the other, that is, it affecteth the other, whereby the other qualities get the will of this; that is, they prove the sharpness and spirit of this quality, as to what is in it, and always mix with it continually.  
66. Now the astringent or harsh quality together with the sour, always contract or attract the other qualities together, and so apprehend and retain the Body, and Dry 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 other, and so blendeth and tempereth itself with all the other, whereby they become daintily pleasant and mild or soft.  
68 And the bitter maketh all the other stirring and movable, 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. And the Heat kindleth all the qualities, out of which the light riseth up and expandeth itself aloft in all the qualities, so that the one seeth the other: for when the Heat worketh in the sweet Moisture, than it generateth the Light in all the Qualities, so that the one seeth the other.  
70. From whence the Senses and Thoughts exist, so that the one quality seeth the other, which is also in it and tempered with itself, and proveth it with its sharpness, so that it becometh to be a will, which in the Body riseth up in the first fountain source or wellspring in the astringent or harsh quality.  
71. And 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 form 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 Imageth or frameth or formeth therein all manner of Bodies, according to the kind of each quality, viz. all manner of Stones and Oars of Minerals, and all manner of Roots, according to the condition or kind of each quality.  
74. Now when that is Imaged or form, there it 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 form or framed Body: But hath as yet no life to growing vegetation springing or spreading abroad without the Heat, which is the 
* or Naturespirit.  Spirit of Nature.  
75. But when the heat of the Sun shineth upon the Earth, than there spring and grow in the Earth all manner of Images or Figures of Oars or Minerals, Herbs, Roots and Worms, and all whatsoever is therein.  
Understand this aright:  
76. The heat of the Sun kindleth, in the earth, 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, sour, and bitter, qualities, 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 others sharpness, from whence cometh the Taste.  
77. And when the sweet quality tasteth the Taste of the bitter quality, it 
* Checks or stops it. Flend flemmet undweich.  caggs at it, and giveth back even as a man when he tasteth astringent harsh or bitter Gall, he openeth both the 
† Throat or Jaws.  Gums of his palate in his Mouth in his 
* or checking.  Cagging, and wideneth his palate more than it is of itself; and just so doth the sweet Quality against the Bitter.  
78. And when the sweet quality thus stretcheth or wideneth itself, and retireth from the bitter, than 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 bitter quality get their light from the Heat, than 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 Astringent, and stretcheth its 
* Throat or Jaws.  palate always wider, and the Bitter and 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, Beasts, Wood, Herbs▪ or Stones.   

Now observe the End of Nature in this World.  
82. When the sweet quality thus flieth from the bitter, sour and astringent, than the astringent and 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. And then the heat above the earth presseth upon the stalk, and so the bitter quality is then kindled by the Heat, and 
* the Stalk.  it receiveth a repulse from the Heat, so that it is terrified, and the astringent quality drieth it.  
84. And therein the astringent, the sweet, the bitter, and the Heat, struggle together, and the astringent quality in its coldness continually maketh its dryness, and so the sweet withdraweth on the sides, and the other 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 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, than 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 frolic or cheerly that it hath escaped the Battle.  
87. And so when the heat from without, thus presseth upon the stalk, than 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. And such matters the qualities always bring to pass with the heat in the stalk, and the stalk always groweth further, and always one Storm or assault is held after another, whereby the stalk always getteth more knots, and still spreadeth forth its branches further and further.  
90. In the mean while, the heat from without always drieth the sweet water in the stalk, and the stalk always is smaller at the Top; the higher it groweth, the smaller it is, growing on so long, till it can escape or run no further.  
91. And then the sweet quality yieldeth to be taken captive, and so the bitter, sour, sweet, and astringent, do 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, and is form or figured answerable or like to the first Root in the Earth, only now it gets another more subtle form.  
93. And then the sweet quality extends itself Gently or mildly, and there grow little subtle 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 it presseth forth in little leaves, like a woman which is in travel 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, than she groweth quite weary, and cannot long nourish or Nurse these children, neither can she have them long, seeing they are but her stepchilds, which are very tender.  
96. And so when the outward heat presseth upon these tender children, all the qualities in the children cannot 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 form 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 be quite dried, till the sweet quality or sweet water be 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 other form or kind of Qualities or of the Divine Powers, or of the Seven Spirits of God, are 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 either, it hath no peculiar or several Body, but all the Qualities are in one 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, which is a form or kind of thing which 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. But 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, and not in the other qualities.  
106. For Example; thou canst kindle all things in this world, and so make them give light and burn, if the sweet Quality have the predominancy in it; and where the other qualities are predominant in it, thou canst not kindle that: And though thou mayest bring Heat into it, 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.  
108. 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.  
109. 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.  
110. 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 the Gunpowder, which yet 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.  
111. But thou wilt say; That a man cannot kindle the water to make it give light.  
Answer.  
Yes, Dear Man. Here lieth or sticketh the mystery. The wood which thou kindlest, is not very Fire, but a Dark or Opake stock, only the fire and light taketh 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 
* or oiliness.  Unctuositie 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 mortale, but were as that water is, out of which Heaven is created.  
114. And 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, Oates, or what you will, wherein the sweet quality is predominant, soak or steep it in the Elementary water, afterward Distil it, than the sweet quality will take away the predominancy from the other, and afterward kindle that water, and then you will see the spirit, which is remaining in the water of the 
† or oiliness.  unctuousness or fatness of the Corn, which did overcome the water.  
116. This thou seest also in Flesh: the flesh neither burneth nor shineth, or giveth Light, but its 
* or Oil, or Tallow.  Fat burneth and shineth or giveth Light.  
Question.  
117. Thou mayst perhaps ask: How comes that to pass; or, In what manner is it so?  
Answer.  
118. Behold; in Flesh, the astringent, sour and bitter quality is predominant; and in the fat, the sweetness is chief and predominant; Therefore fat creatures are always Merrier and frolicker then the lean, because the sweet Spirit floweth more abundantly in them then in the Lean.  
119. For the light of Nature, which is the Spirit of life, shineth more in them, then in the lean: For in that Light in the sweet quality, standeth the triumphing or the Joy, for the astringent or harsh and bitter quality 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. And therefore no Lean creature is merry, unless it be so that Heat be 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 quality is 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 qualities, is its friendly or kind will, and reigneth in meekness; and meekness and humility are its proper House or Habitation.  
125. And 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 

Barm-hertz-ig  
Warm-Heart-ed   or Merciful, because its sweet quality riseth up in the astringent, sour, and bitter qualities, and refresheth moisteneth and enlighteneth them, that they might not remain a dark valley.  
126. For understand but thy 
† The Mother Tongue expounded according to the Language of Nature.  Mother Tongue aright; thou hast as deep a Ground therein, as there is, in the Hebrew, or Latin: Though the Learned elevate themselves therein, like a proud arrogant 
* Braut. Turba.  Bride; it is no great matter, their Art is now on the Lees, or bowed down to the Dust.  
127. The Spirit showeth and declareth, that yet before the End, many a Layman, will know and understand more, than now the Wittiest or Cunningest Doctors know: for the Gates of Heaven set open themselves, those that do not blind themselves, shall and will see it very well, the Bridegroom Crowneth his Bride. AMEN.   

BARM-HERTZ-IG.  
128. Observe! 
Barm-Hertz-zig. Warm-hearted. or Merciful.  the word BARM- is chiefly form upon thy Lips; and when thou pronouncest BARM- then thou shutest 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 compacteth or contracteth the word together, that it becometh hard, or soundeth, and the Bitter quality separateth or cutteth or distinguisheth 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 BARM-HERTZ-, 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 HEARTZ, 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, than the two qualities, the astringent, and 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 
† or the distinct sense or meaning of the word.  distinction and understanding of the word.  
134. But when thou prnouncest- IG, than 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. And thus is the Divine power also; the Astringent and Bitter quality, are the Salitter of the Divine Omnipotence, the sweet quality is the Pith or Kernel of the Barm-hertz-ig-keit, Warm-heart-ed-nesse or Mercifulnesse, 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 quality, as in the midst or centre wherein the Son of God is generated, and that is the very 

Hertz,  
Heart,   of God.  
137. And the Lights Flame or Flash; which in the twinkling of an Eye or 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 catched 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. And 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.  
149. And that fire is the very Son of God, which 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 Grasse, yea in the Devil himself; and that not with Dead slight unsignificant 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 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, conconcerning the Creation of Heaven and Earth and of all things, which will be fitter to be done then, and easier apprehended by the Reader.  
Now Observe:  
142, Out of that fire goeth the flash or the light, forth, and moveth or boileth in all the powers, and hath or containeth the fountain and sharpness, of all the powers in itself: 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 form and Imaged out of the Father's Powers.  
143. And that Spirit preserveth and supporteth all, formeth all, all vegetation, colours and Creatures both in heaven and in this world, and above all 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, than the light extinguisheth 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 form 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, which is in travel; 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 
* Derb.  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. And so when the bitter quality riseth up in the exsiccated or dried sweet quality, then cannot the sweetness mollify it, and imbibe it with its sweet light-water, because it is dried up.  
149. And 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 faint Poison.  
150. And 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, it being quite exsiccated or dried up, by the astringency.  
151. Then it kindleth the sweet source or quality with an intent to be refreshed, but there is no sap left, only the sweet source or quality is now burning and glowing, 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, a hard glowing fire only, wherein the fierce Wrathful heat riseth up in all Eternity, and in the bitter quality there is a raving raging, stinging and burning.  
152. And thus you have here the true description of an Expulsed Angel or 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, it is not in vain.  
154. This great History or Action, 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 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 the fountain of the gracious amiable blessed and friendly love of God is: 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, than that fire burneth in the sweet quality: now seeing the sweet quality is a thin or transparent lovely pleasant sweet fountain or spring-water, it allayeth the heat, and quencheth the fire, and so there remaineth in the sweet fountain spring of the sweet water, only the joyful light.  
158. And the heat is only a gentle soft warming, even as it is in a man, which is of a Sanguine Complexion, wherein also the heat is only a friendly cheerly warming, if the party liveth temperately, and keepeth a due Measure.  
159. That friendly Courteous Love-Light-fire, goeth along in the sweet quality, and riseth up into the bitter and astringent quality, and so kindleth the bitter and astringent quality, feeding them with its sweet Love-sap, refreshing quickening and enlightening them, and making them living or lively, cheerful and friendly.  
160. And when the Light-love-power cometh at 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 ravishing sweetly 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● whose Tongue doth but stammer like a child, which 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 with any thing, but only with the Resurrection from the Dead, there will the love-fire rise up again in US, and embrace Man courteously and friendly, and re-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 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 Cherubin? and was there any thing so beautiful and bright in heaven as thou? what didst thou seek for? wouldst thou be the whole or Total God? didst thou not know, that thou wert a Creature, and hadst not the Fan and Casting shovel 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 Sayst, 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 bend, 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 to 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 whoring to the Devil.  
170. O, Security! the Devil watcheth for thee! O, Highmindednesse, thou art a hellish Fire. O, Beauty Pomp or Bravery! thou art a dark valley. O self-vindication 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 thy self; and if thou hadst it, thou wouldst not have Room enough! O this is the Devils 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 betwixt 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 shalt 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 vizard.  
174. O thou miserable Man! Turn Convert, 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 Roisters! 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 his 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 pity 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 Judgement! 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, and the world 
† or giveth me the Devils thanks for it.  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 only on high things, like a proud, wild, wanton and whorish woman, which 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 was 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 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. And though they did Miracles Wonders and showed great signs, yet the world gazed only on high things, 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 And how came Our King JESUS CHRIST into this world? Poor and in great trouble and misery, and had not whereon to lay his head, Matth. 8. 20.  
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, who cried out, Crucify him, crucify him, Luk. 23. 21.  
11. What were they that in all Ages in the Church of Christ stood to 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 humane nature!  
13. Who was it that purged the Pope's Greediness of Money, his Idolatry, Bribery, deceit and Cheating; out of the Churches in Germany? A poor despised 
* Luther.  Monk or Friar. 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 
o That is the real knowledge, of the manner how the Mysteries, spoken of in the Doctrine of Christ, as they are in Nature, Physically or Metaphysically in Supernatural things, are to be understood convincingly according to its true Ground; and the Capacity of the Humane Mind.  Philosophy; and the deep Ground of God; the heavenly Delight 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; The Last Judgement, 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? 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.  
116. But why doth God so? Of his great love and 
† Barm-hertz-ig keit.  Mercy towards all People and Nations, and to show 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 before hand 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 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 be offended at the meanness or simplicity of the Author, for God looketh not at 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, than 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, than the sweet, next, the bitter: the Sweet is in the midst between the Astringent and Bitter. Now the Astringent causeth things to be hard, cold, and dark, and the bitter teareth, driveth, rageth, and divideth or distinguisheth. These two Qualities rub and drive one another 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 also, in the Divine power.  
25. Now the astringent and bitter quality without the sweet water, rub and drive themselves so hard one against another, that they generate the dark heat, and so are kindled in themselves.  
26. And this Together 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 bitter quality rub themselves so hard one upon another, that they generate Heat, and so now the sweet quality, the sweet fountain-water, is therein in the midst or centre between the astringent and bitter quality, and the heat becometh generated between the astringent and bitter quality, in the sweet fountain-water, through the astringent and bitter Quality.  
29. And 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, 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 bitter quality, and the heat, which is generated by the astringent and bitter quality in the sweet water, riseth up out of the sweet fountain-water through the astringent and bitter quality, and in the astringent and bitter quality the light first then becometh dry and shining, as also movable and triumphing.  
31. And when the light riseth up out of the sweet fountain water in the heat in the astringent and bitter quality, than the bitter and astringent quality tasteth 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 skie-colour or Azure which is Blue.  
32. And then the bitter quality trembleth, and dissolveth the hardness in the astringent Quality, 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. Indeed, if my spirit did sit in thy heart, and spring up in thy heart, than 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. And then will this light itself be generated in thee, as in God; and rise up in thy astringent and bitter quality, in thy sweet water; and triumph, as in God: Now when this is done: than you will 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 fountainsources catch the sweet fountain water of Life, and drink it, than 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 life 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, a mere being in Love.  
40. For the astringent quality- loveth the sweet water.  
41. And First, because, in the sweet water, the Spirit of Light is generated, and imbibeth or giveth Drink to the astringent hard and cold Qualities; also it enlighteneth them, and warmeth them: for in Water, Light, and Heat, The Life consisteth.  
42. And 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, movable or stirring, wherein the astringent also can triumph.  
43. And 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. And first, because it drieth up the astringent that it become not thin or dim like the elementary water, and that its quality consisteth in Power, and because, that in the Astringent Quality the light, which is 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. And secondly, the sweet quality also loveth the bitter, because it is a cause of the heat, and also therefore, because the bitter spirit triumpheth and trembleth in the sweet water, heat, and light, and so maketh the sweet water movable or stirring, and living.  
48. And thirdly, the sweet quality loveth heat exceedingly, and so very much, that I cannot compare it with any thing: but you may take this for a Similitude, though it comes very short thereof: Suppose two young People of a noble Complexion, these being kindled in the Heat and fervour of burning Love one to another, there is such a fire as this; so that if they could creep into the Bodies and Hearts one of another, or 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 half-dead World; Only the Resurrection of the Dead at the last Day, is a perfect Similitude in all divine things, which receive the true Love-fire.  
50. But the sweet quality doth thus love the Heat because it generateth therein the light-spirit, 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 is also 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 light-Life 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 toward, and in the other, that it cannot be likened to any thing, for it is generated from and out of the other.  
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; than you first taste the astringent harsh choaky 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 movable 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 Quality.  
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 suppleth 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 in the Divine power, and also in the qualities, which are in God.  
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 or his qualities, rising, or kindling in this world, can come or attain to no perfection.  
63. On the Other side, again it is highly to be rejoiced at, that man's spirit, in his necessity becometh enlightened and kindled by the Holy Ghost: 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 well liking acceptation, as also a triumphing and rejoicing the one in the other: for through these spirits cometh the understanding and distinction in God, in Angels, Men, Beasts, and Fowls, and in every thing that liveth.  
65. For in these Five Qualities riseth up the seeing, smelling, tasting and feeling, and so a Rational spirit cometh to be.  
66. As when the light riseth up, than one spirit seeth the other.  
67. And when the sweet spring or fountain water riseth up in the light, through all the spirits, than the one tasteth the other, and then the spirits become living, and the power of life penetrateth through all.  
68 And in that power the one smelleth the other; And through this qualifying influence and penetrating, the one feeleth the other.  
69. And so there is nothing else, but a Hearty loving, and friendly aspect or seeing, curious smelling, a good relishing or tasting and lovely feeling, a gracious amiable blessed kissing, a feeding upon and drinking of one another, and 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 every where all over thus, only in the fierce Devil thou art 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 Fantasy.  
Observe:  
74. The Seven Spirits of God contain or comprehend in their circumference, and space, 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, which 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. And their Life and Reason is generated in them, in such a manner, as the Divine being is generated, and also in the same power.  
77. And 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.  
Now thou wilt ask.  
Question.  
78. Seeing God is every where, 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 nothing else almost but mere fierceness or wrath in this world?  
Answer.  79. [The cause is, that the first four Forms of Nature, are one at Enmity against the other without the light; 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 highminded proud Bride, than his Circuit Circle or Orb, contained or comprehended the place or space, where now the Created Heaven is, which is made out of the water;  
81. And the place also of the created world, even unto heaven, as also the Deep where now the Earth is, that was all a pure and holy Salitter, wherein the Seven Spirits of God were Complete and Pleasant, as now in Heaven, although they are still complete and full, in this world. But observe the Circumstances rightly.  
82. When King Lucifer elevated himself, than 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 was so cold, that it made the sweet spring or fountain-water turn to Ice.  
83. And the sweet spring water became very thick brittle, and as 
* or stinking.  in many pieces; and the bitter quality became very raging, tearing and raving, whence Poison arose aloft, 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 the created Heaven is, and thereupon instantly ensued the Creation of this world;  
85. And the hard Brittle 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 naughty 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 Totall or Universal God hath Decreed the Last Judgement, 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: 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 to me: but 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 Every thing, 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. Observe▪  
3. All the Seven Spirits are generated in one another, the one continually generateth the other, neither of them is the first, neither is any of them the last; for the last generateth as well as the first▪ viz. the first, second, third and fourth, and so 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 continually generating one another, and that none is without the other; it followeth, that there is ONE Only Eternal Almighty GOD.  
6. For, if any thing be generated out of or in the Divine Being, that thing is not form 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, yet 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 all his creatures, and must stand in eternal Enmity and ignominy or shame, before God, and 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 cannot generate the same alone, 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, than a hard Stone also must have a Ringing sound. But it doth only make a Noise, like knocking, as a seed or beginning of a Tone, and that, it is, certainly.  
11. But the Tone or 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, than 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 so trembleth in the Astringent and Bitter 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 would utter their voice which is their speaking, or make a noise, they need not first tear open themselves; and therefore it is that all the veins and powers or 
* conditionating.  qualifying or fountain spirits go into the Tongue, that the Tone or noise may comeforth gently.  
Here Observe exactly, the 
† Mind or meaning.  Sense, and Mystery.  
17. When the flash riseth up in the heat, than 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, than it is terrified, and being so thin and pliant or feeble, it giveth back very much trembling: for the heat riseth up in the light.  
18. And now when the astringent quality, which is very cold, catcheth the heat and flash, than it is terrified, as in a Tempest of lightning; for when the heat cometh with the Light into the hard cold, than it maketh a fierce flash, of a very fiery and light colour.  
19 And 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 hardness is always the Body, which retaineth preserveth and drieth it.  
23. And this stirring in the hardness, is the Tone, so that it soundeth, and the light or flash maketh the ringing, and the sweet water mitigateth the ringing: so that a man can use it to the Distinction of Speech, or Articulation of Syllables.  

Here Observe the Nativity or Birth of the Bitter quality, yet more plainly.  
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, than 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 light; that fierce fire is like the manner of the conjunction of these two.  
Now Observe:  
26. Now when the fire-spirit and the astringent spirit struggle and wrestle thus together, than the astringent maketh a vehement hard Cold astriction, and the fiery maketh a terrible fierce Heat.  
27. And 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 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 retaineth in itself the condition and property of all three Qualities, viz. of the fiery, astringent, and 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 doth 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, than the other would not be, neither.  
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 I cannot bea● them all seven at once in their perfection, in my 
† the Humane Nature being corrupted and perished in the Fall of Adam.  corrupted Brain.  
33. I see them all seven, very well, but when I speculate into them, than 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 other; 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, that is it which he comprehendeth most sharply in that rising up.  
35. For even in the Divine power one spirit doth not go through all the spirits equally at once in its 
† or Ascention.  rising up: 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, than it were Free from the Band of Nature:]  
37. Thus it is also in Man, when one qualifying or fountain spirit riseth up, than it toucheth all the other, and seeth all the other, 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 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 conform to the Bestial Body, but to the Angels of God.  
39 But harken 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, 
☞  than thy qualifying or fountain-spirits, which thou didst sow in thy life-time, and is 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 
† or whose Salitter. See Ch. 10. verse 110. the Salitter which they have Corrupted. and Ch. 11. vers. 115. the Corrupted Salitter.  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 unmeasurable; but to that Spirit which is in Gods Love it is not incomprehensible: it comprehends it well, yet but in Part; therefore take one part after another, and then you will see the whole.  
42. In this corruption we cannot get higher, then with such a Revelation, neither doth this world enclose itself any higher, both as to the Beginning and the End.  
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 traveleth 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 travel, 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 mean while 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, than it shall enjoy the perfect Taste.  
47. This Herb, which I mean here, from whose Fragancy 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 spoilt and naught: 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: for, this knowledge hath been very rare dear and precious, from the beginning of the world to this Time.  
48. Though in Many, a source or fountain and quality hath risen up, but then suddenly Pride pressed after it, and spoilt all; whereupon it was loath to write it down in its mother-Tongue; it supposed, that was too childish a thing, it must show it in a deeper Language, that the world should see, that it is Manly; and for its advantage it kept it in secret, and daubed it with deep strange names, that men might not know it: such a Beast is the Devil's Proud disease.  
49. But hear, thou simple Mother, which bringest all the children into this world, which afterward in their rising up are ashamed of thee, and despise thee, and yet are thy children, which 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 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 
† finite or transitory original.  beginning-original 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 is caught in the water, so that it remaineth shining, and is dried in the astringency, so that it remaineth corporeal, and becomes 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 
* or oiliness.  water.  
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 world, Else the fierce bitterness would not so suddenly generate itself like lightning in the natural fire.  
60. For, as the Body of the fire generateth itself, when wood is kindled, 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, than the hardness maketh a thumping knocking sound in the flash, and the heat ringeth forth, and the light in the flash maketh the ringing shrill, and the water mitigateth 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, neither of them is without the other.  
65. Only the Birth there in 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, as you 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 humane 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.  
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 elevatest thyself in thy Body towards or against any thing, be it in Love or in Anger, now that which thou liftest up thyself towards or against, thou Kindlest the Quality of that, and that it is, which burneth in thy compacted incorporated Spirit, but that qualifying or conditionating spirit is excited in the Flash.  
72. For when thou lookest upon any thing, which doth not please thee, but is against or contrary to thee, than 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, than the fire kindleth.  
73. At first it gloweth, but when thou stirrest the source or fountain of the heart more violently, than it is as when thou blowest the fire, so that the flame is kindled; and than it is high time to quench it, else the fire will be too great, and then burneth and consumeth, and doth hurt to its Neighbour.  
Question.  
74. Thou askest: How can a man quench this kindled fire?  
Answer.  
75. Harken, Thou hast the sweet water in thee, pour that into the fire, and then it goeth out: if thou lettest it burn, than 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, than thou art a hellish fire-Brand, 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 thou lovest and awaknest the spirit in thine heart, than thou kindlest the fire in thine heart, which burneth first in the sweet water, like a Glowing coal.  
78. And 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 thy heart be in a greater commotion, and thou kindlest the sweet quality or fountain, so that it becomes a burning flame, than thou kindlest all the qualifying or fountain spirits, and then the whole body burneth, 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 Love-fire 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 awaknest it thyself.  
82. It is true, all thy spirits spring and move in thee, and rise up in thee, and indeed always One spirit hath more power in thee then another.  
83. For if the Government of the spirits were in one man as in another, than we should all have one will and form: but they are all seven 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, 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 become, 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 Gaylors, till their wrath be allayed, and the fire be extinguished.  
Observe, what that is.  
8. 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, than 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 voluptuousness, from fullness of eating and drinking, from the Riches of this world; and think: that, To day 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 too Him.  
89. When thou dost so, than the world mocketh thee, and thou are 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, than put it in again, make good thy Part against it as long as thou livest, and if thou gettest so much advantage, that it do 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 will not that kindled fire at the Last Judgement Day, 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 mayst say; Is there in God also a contrary Will or Opposition, amongst or between the spirits of God?  
Answer.  
93. No: though I show 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 amongst 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 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 Gods Will, let him do what he pleaseth.  
96. In God all the spirits do triumph, as one spirit, and one spirit always mitigateth and loveth the other, and 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: for life, understanding, and 
† or Allknowingnesse.  Omniscience is thus generated: and this is an eternal Birth or Geniture, which is never otherwise.  
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 the Spirit of all Men.  
99 For this world belongeth as well to the Body or 
* Substantiality or Corporeity.  Corpus of God the Father, as the Heaven doth; but the spirits which are in the locality or space of this world, were kindled through King Lucifer, in his elevation, so that all things in this world are as it were half Faint and Dead: And therefore it is, that we poor men are so very much blinded, and live in so 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 duskishness or dim Obscurity upon it, so that we cannot apprehend it with our corrupted Eyes;  
101. But if God did once put away that duskishness, which moveth about the light, and that thy eyes were opened, then, in that very place, where thou standest, sittest, or liest: thou shouldest 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: The word is near thee, viz: on thy Lips, and in thy Heart, Deut. 30. 14. Rom. 10. 8.  
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 Humane 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 every where, 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 Holy man, or any where else.  
107. Wheresoever one qualifying or fountain spirit in the divine power is touched or stirred, let the place be where, or thing what, it will, except in the Devils and all wicked damned Men; there is the fountain of the divine Birth or Geniture, clearly 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, Then Just so as it 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 Almighty, all-knowing, allseeing, all-hearing, all-smelling, all-feeling God, who is every where, and proveth the Hearts and Reins of the Creatures.  
110. And in such a manner, Heaven and Earth is 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; sing of God's Holiness, of their Royal Kingly Government or Regiment, 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 burn boil and rise up, and the hellish fire, and 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 into a Hole, that the angry face of God might not touch them, than 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, 
Note.  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. First the hardness generateth a hard, raw, rough, cold and astringent quality.  
II. Secondly, the sweetness is grown faint, like a glowing coal, when there is no more sap in the wood, that Gaspeth, and there is no refreshment for it.  
III. Thirdly, the Bitterness teareth like a Hot Plague, and is as Bitter as Gall.  
FOUR Fourthly, the Fire burneth as a fierce wrathful Sulphur.  
V. Fifthly, Love is an Enmity here.  
VI Sixthly, 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. Seventhly, the Circuit Region Court or Residence of the Body 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 Judgement 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 Judgement and great Pomp with all thy pleasure and voluptuousness lieth all together on a Heap, and is 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 continueth 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 riseth up.  
2. This is the very spirit of Nature, yea Nature itself, wherein apprehensibility or comprehensibility consisteth, and wherein all Creatures are form in Heaven and on Earth. Yea heaven itself is therein form; and Naturality in the whole Deity, 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, than 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, 
Gregorius Richter Primarius Zu Gorlitz. Gregory Rickter the Primate or Superintendent of the Clergy at Gerlitz.  and (Richte) 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 (Richten) 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 layhold 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, than 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 other, 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 all the seven Spirits without the flash, were a dark Valley, but when the flash riseth up between the Astringent and Bitter qualities, in the Heat, than 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. And 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. And that power moveth so very pleasantly and amiably in the flash, as if a dead Spirit did become living, and were suddenly in a Moment set into great clarity or brightness.  
17. Now in this moving, one power toucheth or stirreth the other: and 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 so mitigateth it; And this is the sixth Spirit.  
18. And now the Tone in all the five spirits riseth up like a melodious pleasant Music, and remaineth so standing; for the astringent quality exsiccateth or drieth it up.  
19 So now, in the same sound that is gone forth, which now subsisteth being dried, and is the power of all the six qualifying or fountain spirits, and is as it were the Seed of the other six spirits, which they have there compacted or incorporated together, and made a Spirit thereof, 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- Blew, 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 it, therefore cannot the flash in the seventh 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. And 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 show it thee once more, that so by any means thou mayst apprehend it, that this high work may not pass away 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 it: Now the third Spirit is the bitter Spirit, which existeth from the fourth and first.  
26. And so when the third Spirit in its rage rubs its self in the astringent, than 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 or Mil●; and so it receiveth its first shining or Lustre in the sweet, and here now the flash, or the light subsisteth in the midst or Centre, viz. in the Heart.  
28. Now when that Light, which standeth in the midst or Centre, shineth into the four Spirits, than 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, than 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. And then the tone riseth up; and the har● Spirit beateth striketh or th●mpeth; 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; and whereby all seven become triumphing and Joyful, and wherein the heavenly joyfulness riseth up;  
33. That is it, which all the seven spirits do 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. And this Light is the true Son of God, whom we Christians worship and honour, as the Second Person in the holy Trinity.  
35. And all the seven Spirits of God together, are God the Father.  
36. For no one spirit of them is alone or without the other; they all seven generate one another; for if one were wanting, the other 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 
* or spirit of Nature.  Naturespirit, and do form and Image all in the seventh Spirit; And this out-going 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 in the seventh Naturespirit, all, according to the power and operation of the seven Spirits, and according to their Distinction and impulse.  
And 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 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 the Law of Nature, in this world; and hast 
* Note.  not extinguished the half 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 
† or Conscience.  Knowledge of Nature; 
* Note.  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 
* or Nescience Ignorance or not believing.  unbelief, 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 Gods 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. 
* Note.  But if thou art grown on a sweet Tree, and suppresseth the evil influence or suggestions, and livest well and holily in the Law of Nature, which showeth thee very well, what is Right: If thou art not indeed grown out from a fierce or wrathful Twig or Branch,  
[Hear is meant or understood, out of or from a very wicked Seed, where out 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 corrupt or spoil his good Seed himself, 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: He that sinneth, shall be punished, Ezek. 18. 4, 20.  
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, than thou wilt know it by experience. Behold! many a Jew, Turk, and Heathen will sooner enter into the Kingdom of Heaven, who had indeed their Lamps well Trimmed and Furnished; then 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, than he must be thrown into the Ditch, and there must perish with all the wicked Heathens.  
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 shouldest deal well and friendly with thy Neighbour; also thou knowest well that thou shouldest not vilify thy own life; that is, thou shouldest 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? none, for he is begotten or Generated in God.  
57 O thou blind half dead 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, than thou wilt see, how thou shouldest rise from thy Fall, and how thou shouldest 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, but when the vail is put away from thy Eyes, so that thou seest and knowest him, than thou wilt also see and know all thy brethren whether they be Christians, Jews, Turks, or Heathens.  
59 Or dost thou think, that God is the God of you Christians only? Do not the Heathens also live in God whosoever doth right or righteousness, God loveth and accepteth him, Act. 10. 35.  
60. Or, what didst thou know, that art a Christian, 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, He is the comfort of all the Heathen, Haggai. 2. 8.  
61. Harken, By one man sin came into the world, and pressed through one upon all, Rom. 5. 18. 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 wert Dead in Sins.  
62. Now as Sin without distinction reigneth through one Man over all, so Mercy and Redemption reigneth through one over all.  
63. But unto those Heathens, 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 every where, 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 other.  
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 then an other, but all the while they do not wither in the Spirit, they are not rejectible, 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 Heathens of a Bitter, what is that to thee? Is the light become shining in the astringent and bitter qualities, than it giveth 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 shouldst do well to Quench that.  
Question.  
72. Thou sayest: Is it right then that the Heathens, 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.  
74. But then thou sayest: Hath God blinded the Turks, Jews and Heathens?  
Answer.  
No; but when God kindled the light for them, than they lived after the pleasure's 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, than he can generate also. But because the outward Light doth nor shine to him, therefore he doth not know his Son, whom he hath generated.  
77. But when the Light shall arise on the Last Jugment Day, than he will See HIM.  
78. Behold, I tell thee a mystery: the time is already, that the Bridegroom crowneth his Bride!  
79. Guess Friend, where lieth the Crown? Toward 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 Generateth the light, and goeth toward the North into the astringent quality, there the Light groweth Bright.  
81. What do these toward 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 other, but when they taste the sweet water, then will their spirit be mild and meek.  
83. But what do those in the East? thou art a lofty Proud Bride, from the beginning, the Crown was always offered to thee from the beginning, but thou thoughtst thyself too Fair already; thou livest as the rest do.   

Of the Divine and Heavenly Nature's operation and property.  
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 and 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 six, 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 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, 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 
* in the Seventh fountain spirit of Nature.  therein the Seed of the whole Deity, and 
† the said se-●venth 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.  
96. As, 
Note.  etc.—  
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. I. First a Hot, II. Secondly, an Aërial one, whereas in the aërial life, the true vegetation or growing consisteth, and in the fire-life, is, the cause of the Quality.  
90. So, when it is written, the Angels are created out of God, than 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. And 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 fire-source. And out of the fire cometh the 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 Love-desire another will, is understood, then 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 water-spirit of Eternal life; And in the third principle of this world, it causeth water, together with the existency or Original of the Ayr.  
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 come 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. And the third principle of this world is generated and created out of the First, that is, Magically: as is clearly demonstrated in our 
* Three Principles.  Second and 
† Threefold Life.  Third Book, 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.  
As in the mother; and then the seventh generateth all manner of Fruits and Colours according to the Operation of the Six.  
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 one with the other; now the one is above, by and by the other, and when one hath overcome, it yieldeth or giveth over, and lets the other rise up again.  
99 Thou mayst 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 amongst them; whereas indeed they all have one and the same agreement or Love-will together, and yet strive and fight or vie one against the other in a way of Love in sporting and past-time.  
100 And 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. And when the Light riseth up along in this striving, than the Holy Ghost moveth in the power of the Light in the Play of the other six spirits, and so in the seventh there 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 insearchable 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 distinguisheth 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 expounded in our Second and Third Book.   

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 Skie-colour Blew, but when the light or flash riseth up therein, than 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, than 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, even so that it dazleth a man's Eyes, and blindeth him.  
108. But when the Heat riseth up therein, than 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; than it getteth its Yellowish and Whitish Colour, which I cannot compare with any thing; but 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 Nature Heaven, 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 to 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 faint, which made him fall into a Sleep. Here he was undone: And if the Bamhertzigkeit, or the Mercy of God had not come to help him, and made a woman out of him, he should have continued still asleep.  
Of this we will speak in its proper Place.  
116. This, as in mentioned above, is that fair Bright and holy Heaven, which is thus in the Totall Deity, which hath neither Beginning nor End, whither no Creature with its sense can reach.  
117. Yet thou shalt know this, that always in a place suddenly one quality showeth its self more powerfully, than the other, suddenly the second prevaileth, suddenly the third, then suddenly the fourth, suddenly again the fifth, suddenly the sixth, than again suddenly 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 showeth 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 Te Deum Laudamus, We praise thee, O God, in Halelujahs, 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. And although I have written here: how all is come to be, and how all is framed form 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 afterward it riseth up thus again.  
122. O no: but I must write in part or by pieces, for the Readers better understanding, that he might thereby apprehend somewhat, and so attain the Sense and Meaning thereof.  
123. Neither 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. Suddenly I get the better of him, suddenly 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 buffetteth me, than I must retire and give back, but the Divine power helpeth me again, than he also getteth a Blow, and often loseth the day, in the fight.  
129. But when he is overcome, than 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 are also. But now seeing Man is corrupted, therefore, the Divine Birth doth not always spring qualify or operate in him, no, nor in all men neither: 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; even 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, than 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: and therein sticketh the mark Aime or scope, and knowledge.  
133. For in that light, the one seeth the other, feeleth the other, smelleth the other, tasteth the other, and heareth the other, and is as if the whole Deity did rise up therein.  
134. And 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, then that same God, and the same it is which maketh that assurance in my spirit, that I steadfastly believe, and trust in him.  
136. And though an Angel from heaven should tell this 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 
* or devilish conditions inclinations and passions in us.  hellish qualities, and so it liveth in great danger in this world: and therefore this life is very well called, the Valley of misery, full of anguish, a perpetual hurly-burly pulling and haling, worrying warring fight, struggling and striving.  
139. But the cold and half-dead 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. And 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. And what vehement and furious war and fight there is betwixt the hellish and heavenly Quality, 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 strive, 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 in Paper.  
144. But what the Totall sequel is, which may follow upon, and after this, I do not fully know: only sometimes, future Mysteries in the depth, are showed 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 fight or Combat, than 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 
* or into.  to the Earth, and doth not, with this flesh, belong 
* or into.  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, all men are, 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 showeth itself as if it would be daybreak.  
149. Therefore take heed, that you be not found asleep in your Sins: surely 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 fain 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. And 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 I will venture to hazard myself, and not resist, or strive against the Spirit. Amen.    

The Twelfth Chapter.  
Of the Nativity and 
† rise original Geniture or Springing forth.  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, comprised the Qualifying or fountain-spirits by the Fiat; that is, the saying, Let there be, Angels; 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, 
* attracted.  drawn together, or 
† Compacted.  driven together, as the Earth is driven or Compacted together: In like manner, when the whole God did move himself, than 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, 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 
* Army's Bands or Companies.  Hosts, not one from another, but one by another, as in a circle or sphere.  
6. Now Observe: as the 
† seven Spirits of God.  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 
* or Province.  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 had in him the quality might power and strength of his whole Host, and was the fairest amongst them or of them all.  
8. Just as the Son of God is the heart and Lif and strength of all the seven Spirits of God, so is also 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, 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 one to 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 glorified also.  
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 the Flowers in the Meadows do every one receive 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, or dim white like twilight.  Brownish Light, and are nearest of Quality to the Cold.  
13. And so when the Light of the Son of God shineth on them, then are they 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, than they look like to a Crystalline Sea.  
15. Some are strongest in the Bitter quality, and they are, like a 
* or Emeraud.  green Precious stone, which sparkleth like a flash of Lightning; and when the light shineth on them, than 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 
* Azure or Watchet.  Light-Blew, 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 some thing 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 form out of all the Spirits of God.  
20. But the King is the heart of all the qualities, and hath his circumference 
* or Province.  Court Quarters or Residence in the midst or Centre, like a fountain: And 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 Cherubin or King of Angels.  
21. And as the other 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 Love-will 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 there is a difference, but no difference at all in the perfection: for every one hath in them the power of all the spirits of God; therefore when the light of the Son of God shineth on them, than each Angel's quality showeth 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 sake.  
26. For as the Deity presenteth itself infinitely in its rising up, so there are insearchable many varieties of colours and forms among the Angels: I can show thee no right similitude of it in this world but in the 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, which the Angels do in heaven; or why, or to what End and purpose hath God created them?  
Answer.  
28. Ye greedy covetous griping persons may observe this, 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 then plain and simple Lay-vulgar people, and suppose it is that God hath created you for.  
Question.  
Why hath God created Angel-Princes, and hath not made them all Equal, or alike.  
Answer.  
29. Behold God is the God of Order: and as it is, goeth, and boileth, 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 showeth 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 Cherubin according to the heart of God: And as the divine Being worketh, so also do the Angels.  
33. That quality which riseth up in Gods Being, and chiefly showeth itself in its working, as in the rising up of the Tone or Tune, or of the divine working, wrestling and fight; that Angelical Prince, which 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 Chantour or singing-Master 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 Springing or Sprouts, also all manner of figures shapes or Ideas, and all manner of colours; for the Deity presenteth showeth 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 show itself then in a singular manner with its rising up, and Love-wrestling; as having become the Prince or Chief of them; that very Angel-Prince 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, showeth itself in a singular manner, as a Triumph; then there rise up the Music's 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 unto the other Life; there himself will be also of that Choir or Chorus, and then first will he give credit to this spirit; what he doth not understand here, that he will have there apparently in his view.  
40. Thou must know, that this is not forged out of a Stone; but when the flash riseth up in the Centre, than 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 mayst thou far, as King Lucifer did.  
Now it may be asked.  
Question.  
What do the Angels then 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 mayst read before at Large.  
43. Then the holy Angels also walk and Converse one with another friendlily, 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?  
45. I will liken them to little children, which walk in the fields in May, among the flowers, and pluck them▪ and make currous Garlands, and Poseys, carrying them in their hands rejoicing, and always talk together of the several forms or shapes of curious flowers, leading one another by the hand, when they go to gather flowers.  
46. And when they come home, they show them to their Parents, and they 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 curious May of heaven, and parley 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 curious 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 other, and 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 other, 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 friendlily: for the Deity in itself playeth or sporteth also thus, one qualifying or fountain-spirit in the other.  
51. And 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 saith; Verily the Son can do nothing of himself; but what He seeth his Father do, that the Son doth also, John 5. 19 Also if you do not convert, and become like children, you cannot come into the Kingdom of heaven, Matth. 18. 3.  
52. Whereby he meaneth, that our hearts should be knit together in Love, as the Holy Angels of God are, and that we should deal friendly courteously and kindly one with another, and love one another, and prevent one another in kindness and respects, as the Angels of God do.  
53. Not that we should Deceive and belie one another, and tear the Bread 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 sly crafty subtle Devilish 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 excellenter than the other, but every one hath his Joy in the other, and rejoiceth in the others 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 friendlily 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 the other, then there riseth up in his heart the flash of Life, and 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 cometh, which riseth 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 every where the Father and Son and Holy Ghost.  
59 In these three Names and Powers, standeth 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, with the holy thou art Holy, and with the perverse thou art perverse, Psal. 18. 26.  
60. They which stir up the wrath of God upon themselves, which 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 standeth also in the full Birth or Geniture of the whole Deity of or in the place or thing wherein it is awakened.  
61. And 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 betwixt them; that when God constituted them, each Qcality 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, according to which he is Named, and glorified in that Quality.  
64. Now, as the qualities in God always generate, raise 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 then that which is distinct from him or without him, in God.  
65. And, 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 re-enlighteneth 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 Angels middle or central fountain Spring of the heart in the heat in the sweet water; and re-enlightneth back again all the seven qualifying spirits of that Angel.  
67. And 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, where ever they would be there also they are Instantly; moreover they can be Great or Small, as they please.  
70. And this is the true Being of God in Heaven, yea Heaven itself; If thy Eyes were opened, thou shouldst see it plainly and clearly on Earth in that place, where thou art at present.  
71. For seeing God can let the spirit of Man see it, which 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 Day-breaketh, the Dayspring Dawning or Morning-Rednesse showeth itself.  
73. O thou Dumb 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 awaked and provoked with thy Sins.   

Of the whole Heavenly delightfulness of all the Three Kingdoms of Angels.  
75. Here the Spirit showeth, 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 Gods 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 Gods 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 constituted 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 elevateth 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 the Place, out of which he is made, and maketh TWO out of that, which was ONE, before his Elevation.  
79. Now when he doth so, than 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, 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, than it is equal and just, that the Love should spew up the wrath-fire forth together with the Creature.  
80. From hence also the 
† Law's Customs Statutes Ordinances and Polities.  RIGHTS in this world exist or have their original. For when a son resisteth his Father, and striketh his Father, than he loseth his Fatherly or 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 
* Jus.  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 rifing up; that they should not move one among another, so little are the Angels also tied to their place at all.  
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 Posture, 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 others Beauty comely form, friendliness courtesy and virtue, every one receiveth his highest joy, and yet each keepeth his natural seat or Place, in which he is become a creature, for his own propriety.  
85. Like one in this world, that when he hath a dear and near kinsman, which 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. And 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 to gather flowers, where many often meet together, there they talk and confer friendly, and pluck or gather many sundry sorts of flowers.  
88 Now when this is done, they carry those flowers in their Hands, and begin a sportful Dance, and sing from the joy of their Heart rejoicing. 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 now adays the Corruption is Lamentable both with Young, and Old, and the Proverb is verified,  

Wie die Alten Sungen,  
So Lerneten die Yungen.   

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 are they like to these or no? Being they have in them in possession, the third Angelical Kingdom.  
91. Behold the Spirit will here a little present before thy Eyes, what manner of love, humility, and courteous friendliness there is in thee, thou fair Angelical Bride; behold I pray thee thy Dress, Ornament, and Attire, what excellent delight and pleasure may thy Bridegroom take in thee, thou beloved Angel, that dancest daily with the Devil,  

I.  
92. First, If one be now adays a little preferred or advanced, and getteth but a little while into an Office, then, others are no more so good as he, or fit for his company that are in no preferment, 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 disposing, if he cannot compass it by Tricks, and designs, than he doth it by force, to satisfy his high mindedness.  
93. If a simple man cometh before him, that cannot place his words handsomely, than he taketh him up short, as if he were a Dog: and if he hath any business before him, than he regards only those that are of worldly Esteem, and 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 Lookingglass to see thyself in.   

II.  
94. Secondly, If one now adays hath learned 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 cannot Express himself, or speak according to Art, he hath no skill in the others proud Gange and Garb.  
95. In brief, the Simple plain man must be his Fool, whereas he himself is indeed a Proud Angel, and is 〈◊〉 Love but a dead Man. This sort of Party 〈…〉 have its Lookingglass in the following Chapter.   

III.  
96. Thirdly, If one be Richer now adays, than the other, than the Poorer Man is counted the Fool: and if he can wear but better and more fashionable Clothes or Apparel than his Neighbour, than the poorer man is no more worthy or good enough to be in his Company.  
97. And so the Old Song is now adays in full force and Practice: which is this;  

Der Reich den Armen Zwinget,  
Und Ihm sein sweisze aboringet,  
Dasz nur sein Grosshe Klinget.   

The Rich man doth Constrain the Poor,  
And Squeezeth out his Sweat so sore,  
Tha●'s own great Wealth abroad may roar.   
These Angels also are invited as Guests to the next Chapter for their Lookingglass to see themselves in.   

FOUR  
98. Fourthly, There is for the generality such a devilish pride and stateliness, and such over-topping 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 courteons' friendliness? At that very instant when the Mouth saith, God save thee; then if the Heart were seen it might be said; Beware, look to thyself: for it bids the Devil take thee.  
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 sayst, I am a chaste Virgin.  
102. O, how fair a Lookingglass art thou, in the presence of the Holy Angels: do but smell to 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 Exit out of the seven Spirits of God showeth 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 divided Being, 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 the Ternary in the seven Spirits of God, and is again the Life and Heart of all the seven Spirits.  
105. And so also, the Three Angelical Kings, each of them in the manner kind and Nature of his Host or Army, is risen up, and is a Natural Lord of his Place or Region, over the Regiment or Dominion of his Angels; but the Ternary of the Deity retaineth that Place, which is unalterable or unchangeable to itself: 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 condition frame and 
* Office or Function.  Constitution, distinct from the other, as also the members of men have; yet it is the 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 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. And 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 Spirit; so that if the other were not, that would not be neither, 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 then as it is in God; and therefore they live all friendlily 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.  
Upon what do the Angels walk? or upon what do they stay or set their Feet?  
Answer.  
110. I will here show thee the right Ground, and it is no otherwise in Heaven, then as thou here findest in the letter, for the Spirit looketh into this Deep, very unremovably or steadfastly, also it is very apprehensible.  
111. The whole Nature of the Heaven, standeth in the power of 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 Crystalline 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 upon the seventh spirit of God their Foot doth stay, which is solid like a Cloud, and clear and bright as a Crystalline 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 is, yet one Angel is more swift than another, and that answerably according to their Quality.  
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 
* Text Forma.  Form, or manner, as if the Angels did dwell betwixt Heaven and Earth in the Deep, where they ascend and descend, and where ever they are, there their foot resteth, as if it stood upon the Earth.  
115. Antiquity hath represented the Angels in Picture, 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 show plainly in its due place, and our King JESUS CHRIST clearly testifieth the same, where he saith, In the Resurrection they are like the Angels of God, Matth. 22. 30.   

Of the Great Glory Brightness and Beauty of the Three Angelical Kings.  
117. This is the very Billet or Staff, which is flung at the Dog, to make him run away, because of this Song, Lord Lucifer could pull and tear off the Hair of his Head and Beard for grief sorrow and Pain.  
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, as is like God the Father, as he is in the seven qualifying or fountain spirits, which is to reign among the Creatures.  
119. For when God made himself creaturely, than 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 showeth himself in his operation so variously and manifoldly. So also he hath created Three principal Angel-Princes, according to the highest Primacy of his ternary.  
120. After that, he created the Princely-Angels, according to the seven qualifying or fountain spirits, answerable to their Quality, viz. GABRIEL, an Angel or Prince of the Tone, sound, or of swift or speedy Messages; as also RAPHAEL, and others beside 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 one to another.  
124. For the King is their Head, and they are the Members of the King; and the 
* or facultating potentiating.  Qualifying or fountain Princely Angels are the King's Counselors or 
† instruments in Employment.  Officers 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 the Angelical King, which 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 hath neither Beginning nor End, as well as 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 Excellenter, 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, so now called, because of his Fall.  
131. King LUCIFER, shut thy Eyes here a little, and stop thy Ears a little, that thou mayst neither bear 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 Beauteous 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.  
127. 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 
* Lucifer's.  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 chiefest 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 dwelled 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 did sit, 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 that the Light, which he had in his Body, he had it for his own propriety, which 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 did reign in all his Angels, as a mighty King of God, and did wear 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 second Chapter. Let him prance 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 Cherubin; who is the King and heart of all his Angels; that is, when his Angels do but behold him, they are all then affected and touched with the will of their King.  
144. For, As the will of the heart affecteth 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 Cherubin with his whole Glance or Lustre and will, affecteth 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 showeth itself triumphantly, than the Holy Ghost also riseth upward 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 it with Nothing save only with the most 
* Such as are mentioned, Exod. 28. 17. & Ch. 39 10. Rev. 21. 19  Precious Stones or Jewels; as 
a or Sardius'es'.  jerubin. Cherubins. ᶜ Delfin. Topazes. 
a or Sardius'es'.  Rubie's, 
b or Chrysoprasus'es'.  Emeraud's, ᶜ Topaze's, 
d or Sardonix'es.  Onix'es, Saphirs, Diamonds, Jasper's, 
e or Ligure's.  Jacincts, Ametist's, 
f or Tarkoise's.  Beril's, 
g or Achates or Calcedonies.  Sardis'es', 
h or Chrysolichus'es'.  Carbuncles. and such 
† as Opal's, Granat's, Vermilion-stones, Goldstones, etc.  Like.  
150. In such manner and Colours, the 
* or God's Nature's Heaven  Heaven. of God's Nature showeth or presenteth itself in the rising up of the spirits of God: and now when the Light of the Son of God shineth therein, than 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 giveth the form and manner of Heaven to be known; I cannot choose but write it thus down, and let his will be done, who will have it so.  
152. And 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, than the fountain of woe Lamentation and sorrow 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 enlightening 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 Corinth. 11. 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. And than 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 Flint stone, in which the source or quality of fierceness wrath and corruption riseth up Eternally.  
158. And 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 betwixt 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, than it is no more blind, but seeth.  
161. For, John 3. 7. Christ saith; 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 
* the printed Copy Holiness of God.  Holy Ghost; which riseth up in the sweet spring or fountain-water of the heart, in the Flash.  
163. And 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 
* printed Copy, Brain.  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, to 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 lowry and dark; now wind, than 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 then at another.  
And 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. FOUR And the Birds or Fowls Fishes and Beasts signify or 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 form 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 it subsisteth; and if another spirit wrestleth with this, and gets the better, than 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. I 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.  
12. 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 Lookingglass, therefore it may well be conceived, 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 Morning-Rednesse breaketh forth; It is high Time to awake from sleep.  
Question.  
Now it may be Asked:  
What is the 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, which 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 counsel; that some men should be Saved, and some should be Damned, and 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 neither have the knowledge of the true God, nor the understanding of the Scriptures: though some erroneous things also are brewed from the Scriptures.  
9 Christ saith, the Devil was a murderer and Liar from the beginning, and did not stand in the Truth, John 8. 44. But being 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, and 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 Master-Builders of Lies and Damnation, who help to confirm and Establish the Devils 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:  
As true as I live, I have no delight or pleasure, in the death of a Sinner, but that he turn and live, Ezek. 33. 11. And in the Psalms it is thus; thou art not a God, that hast pleasure in wickedness, Psal. 5. 5.  
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, than he should 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 Lookingglass of this School wherein they shall see and inspect the murderous Devil 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 ●o 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 showed, that the Harvest is white already: wherein every one will Reap, what he hath Sown.  
17. Here, my Entrusted Talon, which I have received, I will let out for rend 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; they will be all alike advantageous to me; my Warehouse shall stand open for every one, let none fear Exacting tricks or deceit, for he that cometh to deal with me in my Wares, shall be justly rightly and fairly dealt with.  
18. Every one should here, have a care, to deal so well that he bring in some Gain of use-money for his Master: for I am afraid, that every Merchant will not be fitted in my Wars for his turn; for to some they will be very strange and uncouth, neither will every one understand my Language Phrase and Expression.  
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 a dull humour 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 shown the Ladder of Jacob, upon which I am climbed up, even into heaven, and have received my Ware, which I have to sell and vent: 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 upbraid 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 only for an Item or hint, that if it go so with you, you should not despair about it, for there belongeth and is requisite a mighty endurance hard labour and stoutness, for him that fighteth with the Devil, betwixt Heaven and Hell: for He is a potent Prince.  
26. Therefore have a care, that thou put on the Coat of mail or 
* Corslet or Breastplate.  Habergeon of the Spirit, else do not venture to come near my Warehouse, that my wares be not ill handled by thee, and so be prejudicial to thee.  
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. 6. 7.  
28. Truly it is a narrow and straight passage, or entrance, through the Gates of Hell; for them that will press in to God: they must endure many pangs crushing and squeezings from the Devil.  
29. For the humane 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, than 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 
* or faculty.  Qualifying or fountain-spirit, which is 
† NATURA.  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, 
* viz. the 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 Beautifullest and powerfullest Body, in Heaven, of or among all the Princes of God, and his Light, which he hath, and is continually generated in his Body, that hath incorporated 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, than his spirit, which he had generated in his Body, which is his ANIMAL (or animated) or Life-spirit,—  
[Note, The Author calls the soulish Birth the ANIMAL Birth; from Anima, which signifieth the Soul; but being 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 beastial Man; and so he being advertised of it, he altered that Expression, and used it no more any further.  
— 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.  
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 Hot, and there the light kindleth, which is the Son, of which it 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 the Light to be as much 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, than it enlighteneth all the seven qualifying or fountain spirits, so that all seven are Understanding; and do all seven 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, than the spirit cannot triumph thus, but must lay down its prancing Pomp.  
43. And 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, then is fit for it.  
44. But the seven spirits, which are in an Angel, which generate the light and understanding, they 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, they 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, than had they generated also a gentle lovely mild and meek Son in them, 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 Sport or Scene of Love; 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. And 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, than 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; 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 betwixt them. The Heart of God moved very meekly and lovingly, and the heart of the Angel moved very darkly hard cold and fiery.  
57 And 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.  
Harken Lucifer, Where lieth the fault now, that thou art become a Devil? Is God in fault, as thou lyingly sayst?  
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 King of God.  
59 Therefore, when thou sayst, 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 mightst once be eased or refreshed? if thou art in the Right, then do but once look upon HIM: perhaps thou mayst 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 mean while, 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 show 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 Arch-sworn Enemy of God, and of all Angels and Men, and that in his Eternity.  
64. Now if thou understandest and apprehendest this aright, than thou wilt not make of God a Devil; as some do, which say: God hath created the Evil, and that his will is, that some men should be Lost; which men, that so say, help to increase the Devils Lies, and bring upon themselves the severe Judgement, by their perverting God's truth, 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 attracting or drawing together, like winter, when there is a fiery bitter cold frost, when water is frozen into Ice, and besides 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 attracting or drawing together, and fixation or Glutinousnesse of the body, and the hardness drieth it up, so that it subsisteth 
* Creaturely.  as a Creature.  
68 And the bitter quality is a tearing, penetrating, and cutting bitter quality or source: for it divedeth and driveth forth the hard and astringent Quality, and maketh the mobility.  
69. And betwixt 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, than there 
* or were.  would be a perpetual Enmity therein. For the bitter 
* or were.  would be against the astringent, in that it stormeth and teareth so vehemently therein, and breaketh open the astringent.  
72. And then the astringent also would be against the bitter, in that it attracteth, draweth together and holds fast, the bitter, captive, that it could not have its own course.  
73. And the Heat would be against both, in that with its fierce wratful kindling and rising up, it maketh all hot, burning, and raging, and is fully or totally against the cold.  
74. And so the Tone would be a great Enmity in all the other, in that it penetrateth forcibly through all like a Tyrant.  
75. And 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, Exod. 20. 5. Deut. 5. 9  
76. And 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 Arch-enemy 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 Lookingglass, 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 aed 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 
* or the Divine Birth.  Birth or Geniture of God.  
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 other; 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.  
80. 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. And in this sharpness, God is an All-comprehensible and all-fixing or all-fastning sharp God: for the Birth Geniture and sharpness of God is thus every where.  
85. But if I shall describe the Deity in its Birth or Geniture in a small round circle, in the highest Depth, than it is thus  
In a Similitude.  
86. As 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.  
87. And in its going, that, always one wheel in its turning about generateth the other, and yet none of them do vanish out of sight, but that all seven be visible; or in sight.  
88 And 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. And the Nave always generating the Spoaks, so that in their turning about, they stand right and direct from the Nave to the Felleys of the wheel: and yet none of the spoaks to be out of sight, but still turning about, thus one with another, going whithersoever the wind drive 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 other; and are like, the turning about of a wheel, which hath seven wheels one in another, and the one always wheeleth itself otherwise then the other in its station, and the seven wheels are Felleyed, or hooped Round with Felleys, 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 Felleys and Spoaks and Naves.  
92. And the seven Naves in the midst or Centre being as it were one Nave, which doth fit every where in the turning about, and the wheels continually generating these Naves, and the Naves generating the Spoaks continually in all the seven wheels, and yet none of the wheels, as also none of the Naves, nor any of the Felleys or Spoaks 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 other, 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. And they generate in the seven wheels, in each wheel a Nave, and yet there are not seven Naves, but only One, which fitteth in all the seven wheels: And 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 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 cross-ways, and so the Heart of God is always in the midst or centre, and fitteth always 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 Spoaks, which are always generated from the Naves and Wheels, and which do fit 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 Spoaks go out from the Nave and Wheel, and yet abide also in the wheel.  
99 Now as the Spoaks 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 is fitted in 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, 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 holds it, and drieth it, so that it subsisteth.  
102. And 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, than 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. And so 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. Now therein standeth life and joy: for the terror or flash riseth up in all the qualities, like the wheel aforementioned 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. And 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 joyfulness, of 
* or Glorious.  hearty loving and kissing.  
106. For when the spirits with their light move, or boil, turn about and rise one in another, than the life is always generated: for one spirit always affordeth to the other its taste or relish, that is, it is affected with the other.  
107. Thus the one tasteth and feeleth the other, 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 sweet water.  
110. Just as a four 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 sqeezing; 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 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, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9 11.  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 the other.  
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, than he had never had his Perfection, beauty and clarity; but would have been presently a fierce dark Devil, and not a Cherubin.   

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 sayst any other thing then this, which Heaven and Earth, and all the Creatures testify, than 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 shall, be destroyed again, in Eternity, but shall 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 Deity generateth itself from all the seven qualifying or fountain spirits.  
122. One quality hath always generated the other alike, and none of them have vanished or gone out of sight, just as it is in the whole Deity: 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 and 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. And according to the qualities were his qualifying or fountain Princes created, which are his Kingly Counselors, 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,  
[Understand 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 repleninished only with the Majesty:] rose up and generated itself without, distinct from the Creature, in God.  
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 showed 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, clarified or brightened 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 clarified or brightened 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 friendlily 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. And then instantly also the spirit of the new born son in the Heart, 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 bringeth its affection into the other, and always helpeth the other to Image form and frame all in the heavenly Pomp.  
134. Whereby, in the heavenly pomp always such fair beauteous forms, Ideas, figures, and vegetations, 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 to that End: For, the Creator had for this cause incorporated or compacted the Body of an Angel together, to be more dry, than he 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 loud clear and shrill.  
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 a loud clear shrill 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, than 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. And therefore also we pray in Our Father, saying, 

GIB uns unser Taglich Brodt,  
GIVE us our daily Bread,   Mat. 6. 11so that the Tone or word 

GIB,  
GIVE   which, we thrust forth from our Centre of the Light, through the animated, animal or 
* Psuchicall.  Soulish spirit, out at the Mouth forth from us, into the divine power; should in the divine power, as a 
* co-forming.  fellow-forming or 
† co-generating.  fellow-generating, help to Image or frame 

Unser Taglich Brodt  
Our daily Bread,   which afterwards 

Der Uater gibbet Uns  
the Father giveth to us   for Food. 
* printed Copy, (in fide et dilectione Dei.)   
140. And then when our Tone is thus incorporated in God's Tone, so that the fruit is form 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 Twigg, 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 co-Image 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 evilness of a thing, and bring it into a right form.  
145. And that how is the Divine Power, which all the Creatures are subjected to; for all whatsoever ●t is 〈…〉 and moveth, is in God, and God himself is all, and all whatsoever is formed or framed, is form out of HIM, be it either out of Love or out of Wrath.   

The Head Spring or fountain Vein of Sinne.  
146. Now Lucifer being so Royally Imaged or framed, that this 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 ●on 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 too exceeding 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 bereft 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 red hot 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 use thus to rise up one in another, and to taste one another, or to affect one another, from whence life and love existeth.  
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 other, whereby the whole Body grew so very fierce and wrathful; for the Heat was against the Cold, and the Cold against the Heat.  
158. And 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. And 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. In this raging and tearing now, 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, stinkiug, 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 high minded 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. And 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 Beautiousest Angel in Heaven, is become the most horrible Devil.  

The House of the murderous Den.  
1. HEre King Lucifer pull thy Hat down into 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 mayst 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 Judgement against Malefactors, for him; If ye can maintain his cause to be right, than he shall be your King; if not, than he shall be turned out and cast down into Hell; and another shall get his Royal Crown, who will Govern Better than Herald  
Now Observe:  
3. When Lucifer had thus horribly spoiled and destroyed himself, all his qualifying or fountain spirits were Enmity against God, for they all qualified or acted much otherwise then God, and so there came to be an eternal Enmity betwixt 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 framing of the Body began to qualify or operate, and to generate themselves, according to the right of Nature, than 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 qualifying or fountain veins of the Body, and kindled all the seven spirits, and so the Royal Body was glorified in the twinkling of an Eye, 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 
* or infected.  affected 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 rising aloft extreme stately, and over-joyful, and so moved themselves towards a higher Birth.  
9 But if they had continued in their seats, and had qualified or operated, as 
* viz. the seven spirits of Nature which they were constituted of.  they had done from eternity, than 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 knew very well the Right of the Deity and of Nature, how they should move and stir.  
11. Also when God figured or framed the Body together, he did not aforehand 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 aforehand, they had had need of 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, therefore, 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 also through the moving of the spirits vanish or pass away again, that their light 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 that it is said, the Angel generated a new Light, or a new Spirit, that, is thus to be understood,  
15. When the qualifying or fountain Spirits were incorporated or compacted together, than 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. And therefore the qualifying or fountain spirits also became stately and Proud, and supposed they had a much fairer little son or Light then 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 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 show 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 Totall 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 they should have their place Region Quarters or Court above the whole or Total Deity, above all Kingdoms whatsoever.  
18. And 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 their Spirit. He would be Lord of the Deity, and would not endure any Corrival.  
19 Now this is the Root of Covetousness, Envy, Pride and 
* or Anger.  Wrath; 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 no outward impulse upon them gotten into them, 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 would be God alone.  
21. But because they could not begin it in their Old seat, and so bring it to effect, they therefore 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, being 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, than 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. And so in a degree than it had 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. And the astringent quality permitted it, or else it was very well able to have stayed and captivated the Bitter spirit, and to bathe or steep it in the sweer-water, till his high mind had been allayed and gone: But it would needs have such a little Brother, because it was so serviceable to its turn; Else, being the bitter spirit taketh its original from it, as it were from its Father, it 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 being the fire riseth up in the sweet water, therefore itself hath the whip or scourge in its own power, and might have stayed or kept back the astringent quality in the water, but it 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 rose up so furiously like a Thunderclap, whereby it would prove and show 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. 
Teuffel. quasi Teu-fall.   
Devil.    
31. Of the word (Teufel): Teu- hath its original from hard beating Drumming or Thumping; and the word or syllable, - fell hath its original from the 

fall,  
fall,   and so Lord Lucifer is called 

Teuffel,  
Devil,   and is no more called a Cherubin or Seraphin.  
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 Judgement 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 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 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 toward 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 he 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 him, and overcame him, in whom the power of God in Lucifer's Kingdom fought vehemently also against its King, till at last he was thrust down from his Kingly seat, as one that was vanquished, Apocal. 12.  
Objection.  
Now thou wilt say:  
God should have enlightened his Heart that he might have Repent.  
Answer.  
37. No! He would receive no other Light then his own, for he scorned the Light of the Son of God, which did shine without, distinct from his Body, being he had such a glittering light in himself, and so elevated himself more and more, till his water—  
[This 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 to Aquafortis, or the water of separation▪]  
— was quite dried up and burnt, and his light was quite put out, and then all was done with him.  
Concerning the Fall of all his Angels.  
One might Ask.  
Question.  
How comes it, that at this time all his Angels did fall also?  
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 him, and he ruled in all his Angels, for He was created out of the Pith or kernel of that Salitter, out of which his Angels were all 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 did create and make him a King of Light, and when he became disobedient and would be above the whole or Total God; then God did spew him out of his seat; and in the midst or Centre of our Time did create another King out of the same Deity, out of which Lord Lucifer was Created: [understand it a right; out of the Salitter, which was without distinct from the Body of King Lucifer:] and did set him on the Royal Throne of Lucifer, and did give him might authority and Power, as Lucifer had, before his Fall.  
43. And the same King is called JESUS CHRIST, and is the Son of God and of Man.  
44. And this I will demonstrate clearly and at Large in its proper Place.  
Note  
[45. This is explained in the Second and Third Book: 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 thus understood or meant; as when I say; God knoweth not the Evil; Also God willeth not the Evil, according to the Tenure of the Scripture, than I understand, or mean, that in his Love (which alone is the one only 
* or Goddess.  Good, and is alone called God;) there is no glimpse of Evil revealed or manifested; otherwise if any evil were revealed or manifested therein, than the Love were not the Eternal Meekness and Humility.  
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 ease he should once move himself 
† in that according to which he is called a Consuming fire.  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 abovesaid 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 Fall is discerned to differ from his wellspring or source, from whence the Fall also took its Original.  
49. And 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 were 
* Text Scientz.  a false Science or Root in God's Love and Meekness, than I should speak contrary to the Scripture: for what Gods love knoweth sensibly or feelingly in itself, that it also willeth, and nothing else.  
51. From hence, in the Creation, Good and Evil is existed: and I exhort the Reader to conceive 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, of King Lucifer, together with his whole Hoastor Army against God.  
52. This is the right Lookingglass of Man; before this Court of Justice for Malefactors the Spirit inviteth and citeth all men to stand, as before a Lookingglass; 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 altogether revealed in any Heart of man: I also myself 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 aught also to come before this Glass;  
55. But I marvel, that God should reveal himself thus fully to such a silly Man, and that he thus impelleth him also to set it down in writing: whereas there are many learned Writers, which could set it forth and express it better in a more flourishing style, and demonstrate it more exactly and fully than I, that am but a scorn and 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 and 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 But I am climbed up and mounted so very high, that I dare not look back, for fear a giddiness should take me, and I have now but a short length of Ladder to the Mark: 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 but 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, than 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 Names sake I should endure shame ignominy and reproach, which springeth buddeth and blossometh for me every day, so that I am almost enured to it: I will sing with the Prophet David, Psal. 73. 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; viz. the Astringent Quality, the Water, the Bitter, the Heat, the Sound, the Love, the Nature or beginning from the other Six: And when these are kindled, Each spirit generateth a several 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 also created the Evil, and that he willeth the same; also that it is his predestinate purpose, that the Devil fell, and that many Men are Damned; else he could have altered all, and turned it some other way.   

The Citation or Summons.  
65. Here the Spirit of our Kingdom citeth you, together with your Prince Lucifer, whom you defend and lustifie; the third time, before the final Court of Justice for Criminal Malefactors, give in your answer there;  
66. For as to these seven Kind's 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, the King Lucifer shall be Re-inthroned again and set upon his Seat, and his Kingdom shall be re●●●ed to him again.  
68 If not, than a Hell or Hole, Burrough or Dungeon shall be given to him for an Everlasting Prison, and there shall He together with his Sons be Prisoners 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 Devils Cause; wherewith shall he requite you? or what Fee shall he reward you with? He hath nothing in his power but the hellish abomination; what will then be your recompense? Guess Sir: even the best of all that he hath; the Best fruits and Apples in his Orchard, and 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 framing 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. And when the light of the sweet water cometh into it, than it willingly, friendlily and freely yieldeth up its birth thereunto, and maketh it dry, and shining Bright.  
72. And when the Tone or Tune riseth up in the Light, than it 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 may be cooled, and so it 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 wotld, 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 ere beginning less 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: 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 distinctly, apart from their body, as it had done from Eternity.  
79. FOUR 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 friendlily with that Room or Place of the Deity, and friendlily 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 Love-play 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, Horses to Ride on; God had still always cause enough of other, 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 
* that is, have come and gone perpetually.  have passed away and altered again 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 aforehand, ere 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, than it found and felt itself to be mighty and powerful, and saw that it retained a Body as fair and excellent, as 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 being 
† the Astringent or harsh Spirit.  it could not do any thing alone, it flattered and played the hypocrite with the other Spirits, so that they followed it as their Father, and did all as they saw it do, each in its own Quality.  
86. Now being thus agreed, they generated also such a spirit which did come 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, being it was so glorious, when the kernel was incorporated or compacted together out of the whole Kingdom, viz. 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 being it could not effect it in its true Netural seat, it thereupon elevated itself, and kindled itself.  
90. And 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 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, than 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, than 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. And 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. And 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 dwelled, 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 far-fetched Texts of Scripture, brought in by head and shoulders for a proof, but I will have living Testimonies.  
99 And I will set before you also 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 Jus Right or Law, which hath no beginning, 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 bravest 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: than 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. And thus it was between God and his child Lucifer. The Father did 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 Sins beginning, in Lucifer.  
104. The Second Spirit is the Water: And 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 moisteneth or soaketh them, wherein and whereby they get their life, and then the light of 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 Onrament, 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 crouch 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. And when in this qualifying or acting they had generated the Spirit of Lucifer, than the life of the spirit, which riseth up in the water, as also the light, became very sour and sharp.  
109. And 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, it self must needs be the Prime and chief, and should in its own power, from frame and Image every thing.  
110. And 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 do 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 Him? could he not hinder it?  
Answer.  
111. Thou must know, that betwixt 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 the whole Region or Extent of the place in which he created him, 〈◊〉 Possession.  
The highest Depth.  
113. But here thou must know, what it was, that Lucifer did fight against God with, and so moved God to Anger. For, he could not do it with his Body: for his Body reached no further, than the place, where he than 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 (while it is yet in the Body, when it is generated) qualify mix or act in and with God, as one substance or thing, neither is there any difference.  
115. And when that same Spirit, which is generated in the Body, seeth any thing through the Eyes, or neareth through the Ears, or smelleth through the Nostrils, than 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 is affected with the thing, and wrestleth ●●erewith, 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 betwixt God the Holy Ghost, and the Spirit of the Body, save only this, that the Holy Spirit of God, is the whole fullness, and the spirit of the Body is but a Piece, or Part, which presseth through the whole Fullness, and where ever 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, save only by the seven Nature-spirits of the Body, which generate the animated or Soulish spirit; they have the Reins in their Hand, and generate it as they please.  
[God Spirit hath all the qualities fountains or sources, but distinguisheth 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 Aerial and astral source:]  
119. When the astringent or harsh quality; as the Father, formeth the Word or Son, or Spirit, than 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 please the fire, than 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 new generated 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. And so in this manner Lord Lucifer brought the Deity into Anger and Wrath:  
[that is, Kindled the Eternal Nature according to the first principle:]  
Being 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 form by the kindled sharpness of the innate spirits.  
124. And 
† or as this condition is in Angels, so there is such a condition in Man also.  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, than 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 
† or meddle with in our Minds.  Mind to.  
Answer.  
125. Now show thou me any Place, to which thou sendest thy Covetous or Lustful spirit, be it to Man, Beasts, Garments, Fields, Money, or any thing whatsoever, where God is not: from him is all, and he is in all, 
* Note.  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 every where 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 too too altogether Evil, and so Evil a thing Man hath no liking to at all, neither.  

* Note.  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, than you will discern, 
Note.  in what Gods love or wrath hath been. Therefore have a care, and take heed, and turn thy Eyes from Evil, or else thou undost thyself, and so bringest thyself into Perdition.  
129. I take Heaven and Earth to witness, that I have performed here, as God hath revealed it 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 haughty-mindednesse, to rule in the whole Deity.  
131. And 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 in Leben seynd, Mit dem Todt umbfangen; Woe sullen wir dan fliehen hin, dass wir G●ad erlangen? Zu dir Herr Christ alleine.  
Daist nun Der Held in strait, Zu dem wir fliehen musien, Welcher ist unset Konig.  
JESUS CHRISTUS.  
In the midst of this our Life, Death doth us round embrace, whither shall we fly away, that we may obtain Grace? To thee Lord Christ alone.  
This is the Champion in the Fight, To Him 'tis we must fly, 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 fly: 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.  

But ho●●, wart, and belt.  
〈…〉 Doth ein Kleine Zelt.  
〈◊〉 des Tenfels Reich dan●●t leit.   

Now Hope, pray, and wait  
But a small Time, and then straight  
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, than the sour sharp Tart spirit in Lucifer shall be also condemned, as a Destroyer; and 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 several, 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 was also the bitter quality in Lucifer, and had no cause to elevate itself, neither had it any driving▪ to it from any thing, but followed the proud loftiness of the astringent quality, as its Father, and supposed also, it would reign in its kind and manner over the whole Deity, and so kindled itself in its elevation.  
7. Now when it had half generated 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 Enimicitious 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 but a tearing, breaking, murdering and poisonous burning: concerning which Christ said; The Devil is a Liar and murderer from the beginning; and hath not continued in the truth, Joh. 8. 44.  
9 But Lucifer intended, by that means, to be above God, none could domineer and rule so terribly as himself, all must stoop to him; he would with his spirit in the whole Deity, Rule as a powerful King over all; being he was the fairest and beautifullest, he would needs also be the most Potent.  
10. But he saw and knew very well the meek 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 being he was so beauteously and gloriously Imaged or form as a King in Nature, his beauteous form and feature tickled him, and so he thought with himself, I am now God; and form 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 am God alone, 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.  
[He knew in God, 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 inflame 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 Gods Salitter, and Imagined Speculated or roved thereinto, 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: And 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, Exod. 20. 5. Deut. 5. 9 that is, against those, who kindle his wrath and fierceness yet more, with their diabolical spirits, with swearing, cursing, blaspheming, and all manner of furious fierceness and wrath, which sticketh 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 
† Which is every where in this world in every Creature.  Being of God; 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. And 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; I am a merciful God to those that love me; Those I will do good to, and bless them, to a thousand Generations, Exod. 20. 6. Deut. 5. 10.  
Here Observe:  
20. And such are those, who contrary to the kindled wrath-fire, do with their Love, meekness, and industrious earnest yearnings and kindle of love, with their prayers Quench the wrath-fire, and press on against the kindled fierceness.  
21. And here indeed is many a hard Blow or Crushing: for the kindled wrath-fire of God falls many times so heavy upon them, that they know not where to bestow themselves; heavy Mountains lie upon them, the Love-Crosse 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, To the Honest or the upright the light riseth up in the darkness, Psal▪ 112. 4.  
23. And 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● self long ago; and than it would have well been seen where Hell is, which men do not now believe.  
25. But thus saith the Spirit; assoon as the fierceness overcometh the opposition of love in this world, than 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 it is known as clear as the Day, by woeful experience. Behold there riseth up yet, a little fire, in the opposition against the wrath, out of a singular especial Love-restraint of God: when this groweth weak also, then is the End of this Time.  
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 plead and justify it if they can; if not, than 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 astringent quality, 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 and no fire.  
30. And though indeed it be in the hidden kernel of the fires 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 not burning fire, but a pleasing warmth and 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, if he did but kindle his fire, than he might domineer forcibly in the Divine power: but 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 well-doing, and that is the unctuosity oil unction marrow or fatness, wherein the Light becomes shining. But if the unctuousness be burnt up, than the water is turned into a sour stink, and moreover becometh very dark.  
35. And 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, than 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 fire-spirit 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 stepped 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 own Creaturelinesse.  
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, than the unctuousness 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. And 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 fiery Pins, Needles or red-hot 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 hurly-burly; 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 fire-spirit, and right Devils-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 qualifying 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 Qvality, and suffer themselves to be Imaged and framed according to this fierceness.  
43. Now when I write of the animated or soulish spirit, than thou must exactly know, what it is, or how it is, else thou wilt read this Birth or 
† or Nativity.  Geniture in vain, and it will happen to thee, as it did to the wise Heathens, who climbed up to the very face or countenance of God, but could not see it.  
44. The 
* or Soulish spirit.  Spirit of the Soul is very much subtler 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 is of such a subtleness as the Holy Spirit of God hath, and uniteth qualifieth or operateth with God the Holy Ghost.  
48. And when the animated or soulish Spirit goeth forth out of the Body, than 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 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 showeth the form figure or shape of it to the seven spirits.  
50. And 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 Nature-spirits, showing how a thing should be Imaged or framed.  
52. And 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 half-dead 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 what manner of substance this perdition or Corruption is of; How they have corrupted and spoiled Nature in heaven in their place with their horrible kindling: from whence the horrible fierceness which is predominant in this world is existed.  
54. For the kindled Nature burneth still continually until the last Judgement Day, and this kindled fire fource or quality is an Eternal Enmity against God.  
55. But yet whether this kindled fire-spirit hath Right therein; and whether God himself hath kindled it, from whence the wrath-fire is 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, than this fire-spirit 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 after the flash through the fire, even into the astringent quality, and mitigateth the fire, and mollifyeth softeneth or suppleth the astringent quality, 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 and fire-spirit, tasteth this meekness, there is nothing else then but a mere longing, desiring and replenishing, a very gentle pleasant tasting, wrestling, kissing, and love-Birth: For the severe births of all the qualifying or fountain spirits in this penetrating, become 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 have among them too, 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, than 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, than the stock and heart of light, which is the kernel marrow or pith of love in the sweet water, became a fierce and corroding crowding 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, than 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 firily, as a raging Tyrant, through all, and supposed, that itself alone was God; it self alone would govern with its sharpness.  
65. From hence now is existed 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 firily swiftly and furiously.  
66. An example whereof you have in the kindled Salitter of the Stars, which because of this kindled fierceness, must Roul with the vanity, even to the last Judgement Day: And 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 should 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 and Master of the house, than he stormeth and maketh havoc in the House, as he did to the Body of God.  
69. And 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 is referred to its proper place.  
70. But now whether God himself hath created and kindled this Enmity and fierce fire-source in Lucifer, they are to plead for and justify, which dispute for Predestination, Foreseeing, and the Election of Grace, and they are to prove it in Nature, if they can; if not, than this corrupted fire-source, which stand●s 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 in 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 riseth up.  
72. This spirit taketh its original in the fire-flash, 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 reserved and kept 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 Love-play 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 to the distinction diversifying and mobility, especially to the Joy, and to the distinction or difference in the Imaging or shaping.  
76. And when the animated or soulish Spirit in the Centre of the heart, in the midst or Genter of the seven qualifying or fountain spirits is generated, so that the will of the seven Spirits is incorporated or compacted together, than 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 ●●ceptive 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 shape.  
78. Therefore when King Lucifer changed or transmuted his highminded prancing Nag or Palfrey in the Tone, into a fiery 
† or restiveness.  resting, 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, than 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, than it was no otherwise, then 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 that taketh its original; that the Devil is called the old Serpent, Apocal. 12. 9 and also, that there are Adders and Serpents in this corrupted world; moreover, all manner of vermin, or venomous Brood's 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, than 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 attracteth a will to the Birth or Geniture, than it presseth very gently through the other qualifying or fountain spirits even into the Centre of the Heart, and there that will is form and approved by all the spirits.  
84. And then the other six spirits speak it forth in the Tone, out from Gods animated or soulish spirit, forth, 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 effecteth 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, 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: and so should Lucifer also with his Angels, in the great House of God the Father, according to the manner and way of God, 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 Image themselves so, that they should never at all have any displeasure in any figure shape or creature, but their animated or soulish spirit should be Co-operative in every Imaging;  
[The Imaging out of the heavenly Essences, is performed Magically, all according to the will and ability or potentiality of Nature and the Creatures:] and then the Salitter should have been the Creatures proper own.  
90. If they had but continued in their meek Birth or Geniture according to the Divine Right, than 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, and the Divine Centre, are in one Being:]  
91. But when Lucifer exalted himself, and kindled his qualifying or fountain spirits, than 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 or framed all manner of fiery and poisonous forms and Images, like to wild cruel and Evil Beasts.  
92. And from hence these wild fierce and Evil Beasts have their original in this world. 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 the Creation of this world, than all was created out of the same Salitter, wherein Lucifer had his Seat: And so afterwards the creatures also in this world must needs be created out of that same Salitter, which now form themselves according to the condition or kind of the kindled Qualities Evil and Good.  
94. And that Beast, which had most of the fire or the Bitter or the astringent quality, in the Mercurius; that 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 Dragon-spirit in Lucifer and in his Angels be right, and whether God hath thus created him, let the Attorneys or Advocates of Lucifer, which 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 as 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, which 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 demonstrate also 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 did lurk behind or under it, many would have altogether let it alone, 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 show you, how with your Necromancy or Art you are carried into Hell.  
4. You tickle yourselves 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 
† Nature Kundiger. Naturalist Physicus, or Natural Philosopher.  searcher into Nature, 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 Judgement followeth upon knowledge.  
5. Being the Bow of fierceness is already Bend, let every one look to himself, lest he be found in 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 qual●●y 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, than 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 
† Naturelinesse, or the universal Nature.  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 boiling mobility 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 that spirit of all the seven, which goeth forth out of the heart of God, which formeth frameth and Imageth all in the seventh, and wherein the qualifying or fountain spirits, with their Love-wrestling present and show themselves infinitely.  
11. For the Deity is like a wheel, which with its Felleys and Spoaks, and with all the Naves, turneth about, and is felleyed together as seven wheels, so that it can go any way forward, backward, downward, upward, and cross-ways, 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 admirable 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 neverpasseth away, ceaseth, or vanisheth out of sight; and in this manner also is the Life in Angels and Men, continually generated.  
14. But according to the moving of the seven spirits of God, the figures and Creatures of the transitoriness are form, and not thus generated: though indeed the Birth or geniture of all the seven spirits showeth 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. And 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. But the Angels are not only 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 wall:  
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 also was 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 it self, 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. No more doth the whole full and perfect knowledge of God 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, than it is dried by the astringent Quality, and is as it were stayed 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 the rain 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 seed 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 or 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 other always help to promote it; one while one is at it, by and by the other, than the third, and so on.  
26. And therefore also there arise so many several growths vegetations and figures, as are altogether insearchable 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. And this is also wholly hidden as to my Body, but not as to my animated or soulish spirit, for so long as it qualifieth or worketh with and in God, it comprehendeth the same, but when it falls into Sin, than the Door is shut against it, and the Devil bolteth it up fast, and it must be set open again with great labour and industry of the spirit.  
28. I know very well, that the wrath of the Devil will mock and scoff in the hearts of 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 God's direction, that 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 showeth me it 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 whom I will fight against him, till my departure out of this Life.  

Of the terrible, lamentable and miserable perdition of Lucifer in the Seventh Naturespirit.  
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 well-doing 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 sent or relish to be a stink and a house of ruin and desolation, an End of all Good; the Divine Love 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, even in the very Sun and Stars in this world; 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 also willed the Evil, being 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 being all the Creatures and vegetables were created before the Time of man, therefore the fault ought not to be laid upon man: for man got not the beastial 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, than he could never have looked for mercy at God's Hands, no more than the Devil.  
38. Poor Man did not fall out of a resolved purposed will, but through the poisonous venomous 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 any body 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, which 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 fellow Members might be refreshed with a draught of the precious Wine of God before 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 so gloriously beautifully and divinely created, as a Cherubin and King in God, than 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 fait, 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 Nature spirit 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 all comproh●●●sible as the animated or soulish spirit.  
45. And the animated or soulish spirit should 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 should Image frame and form all, by their animated or soulish spirit.  
46. And this High mind, and self-will, 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 an 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 other, 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 do 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 
† Instehenden Gebuhrt.  instanding or innate instant Birth or Geniture, cannot reach into the whole Heart of God, and examine try and search all, for it comprehends, besides and distinct from its instanding Birth or Geniture, only its own Birth or Geniture in the heart of God; but all the seven spirits jointly together comprehend the whole heart of God.  
[And 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 being the Body of Lucifer was created out of Nature and 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 
* or Jure Divino.  in the Divine Right, but must so elevate and kindle himself only, 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, hast changed thyself to purpose; and mayest well teach men also 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 so, 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 Scope 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, than 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 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 quaifying or fountain spirits was, 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 only so long, 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, than 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, than 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 astra●l spirits of the Body, which instantly and suddenly changeth it, or else his Art is here at an End also.  
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, which is his eternal Kingdom.  
67. But when the power or might of that spirit is allayed, than 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 Devils 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 Judgement of God: then, he will have the wrath-fire separated from the Love, for an eternal Bath or Lake, and doubtless he will wash his Juggler's Head and Face withal.  
69. This I set thee down here for a warning, that thou mayst 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 studied any; but the animated or soulish spirit beholdeth their Juggling, which in the Body I do not understand.  
70. But being it runneth counter clean 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 without pressing necessity driveth him to it to hurt Man; therefore will the spirit have the wrath-Bath 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 show forth their new Deity.   

Of the Kindling of the Wrath-Fire.  
71. Now when King Lucifer, together with all his Angels, kindled himself, than 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 stung 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 kindled, it will burn.  
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 further or deeper than so: but if he had continued in the Love, than 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, than 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 being 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, than 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 Being, 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 form or framed into a hard cold, dark Being.  
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, being the kindled Devil could not reach into it.  
86. But now the inner Birth or Geniture hath the Fan or Casting-shovel 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 Judgement 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, than 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 he 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 should 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 Attorneys Lawyers and Advocates of Lucifer, maintain the Cause of your King now, and show whether he hath done Right, in kindling of the wrath-fire in Nature: if not, than he must burn 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 Regiment: for which he was expelled from his Place, and is become the Horriblest 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 beautifullest Prince in Heaven, than 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, than 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, 
* Avarice.  Covetousness.  
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 alone.  
99 This Modern World should 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 Throat open eternally to rob and devour, and yet find nothing but hellish Abomination.   

Of the Third Son 
* or Spite.  Envy.  
100 This Son is the very 
† Podagra.  Gout 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, Thou must kill all with thy stinging, which is not obedient unto thee; and thus it Stung at the other Gates of Angels, but all was in vain, for its power and might reached no further, then in the Extent of the place, out of which it was created.   

Of the Fourth Son 
* or Anger.  Wrath.  
102. This Son is the very burning Hellish Fire, and taketh its original also from Pride. For when Lucifer with his hateful and Odious Envy could not fill his Pride and Covetousness, than 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 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 Archest Enemy.   

The final Condemnation.  
106. But being God hath accursed him as an eternal Enemy, and condemned him unto eternal Imprisonment, where he now seeth his hourglass more and more plainly before his Eyes: And being his hellish Kingdom is revealed to me by the Spirit of God; so I curse him also together with and amongst all holy Souls of Men, and renounce and defy him as an eternal Enemy, who hath often spoilt and Torn up my Vineyard.  
107. Moreover I defy also all his 
† Jurists.  Lawyers and Helpers, and will with the Divine Grace from hence forth fully reveal his Kingdom; and demonstratively prove, that God is a God of Love and Meekness, who willeth not the Evil, Psal. 5. 5. and who hath no pleasure in the perdition of any, but willeth that all men should be helped or saved, Ezek. 18. 23. & 33. 11. And then I will show and prove also, that all Evil cometh from the Devil, 1 Tim. 2. 4, 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, showed 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 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, Apoc. 12.  
Now it may be Asked:  
What manner of fight was this? how could could they fight one with another without weapons?  
Answer.  
110. The Spirit alone understandeth this Hidden secret; which 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, than 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, 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 his 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, than they grow fervent and very Longing and desirous of the light: on the other side, 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 fight 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 Wrack.  
115. But if it get the victory with its piercing penetration; than it bringeth 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 I call here the astral Spirits, and as an assessor governeth also in the council of Reason.  
116. And 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 dwelling house, wherein the Devil, as in a Bulwark fighteth with the Soul; and giveth it many a Hard thump upon its Breast, which goes to the very Heart.  
118. Now this Birth of the Flesh, is not the Mansion House of the soul; but in its strife it goeth in with its Light into the Divine power, and fighteth against the Murder of the Devil.  
119. On the other side, 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 fain bring its light and knowledge into the Humane Mind, than it must fight and strive hard and stoutly, and yet hath a very narrow passage to enter in at, it will be often 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, than it hath conquered the Devil; but if the Devil prevails and gets the better, than the soul is captivated.  
121. But being 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 Battle lasteth so 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 unless it be 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 of Geniture, and that the knowledge be generated in thyself; otherwise thou canst neither comprehend nor believe it.  
124. But if thou comprehendest this, than 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, who 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,—  
[That is, in the outermost Birth in the Darkness, wherein they reach not the second Principle and source or fountain of the Light:]  
— and this will be called the burning Hell.  
128. Lord Lucifer, wait for it, and in the mean while 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 it now standeth, but all will be separated in the kindled wrath-fire, and the dark, hot, cold, rugged, hard, bitter, stinking relics dregs or dross, will be left thee for an eternal Inn and Lodging.  
130. And 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 Grate Bolts and bounds, 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 did rise 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 every where 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 the fight began, in Nature, 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 got another form and operation.  
5. For Nature got a Twofold source, and the outermost Birth or Geniture in Nature, was kindled in the wrath-fire, which 
† Nature-Fire, God's Anger, Hell.  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, only 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 got another quality, which was very Fierce, Astringent, Cold, Hot, Bit●●●▪ and S●wr.  
8. The moving or Boiling spirit, which before qualified or operated very meekly in Nature, that became in its outermost Birth or Geniture very elevating 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, than 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 Cold-firie, or fierce-cold, for it got a strong attracting together, like Salt.  
10. For the Salt-water or 
* or Salt-Peter.  Salt, 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 at 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, than 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, than 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, being 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 did come 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 undissolvable 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 is there else 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 then in and by thy own Body, which through the first fall of Adam with all its Birth or Geniture, fitness faculties and will, is become just such a House.  
19 First, thou hast the Beastial Flesh, which is come to be so through the Lustful longing Bit 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 
* Text Massa.  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 powerful Body, in which, he should subsist Eternally, and should eat Angelical fruit, which did grow for him in Paradise before his fall; before the LORD cursed the Earth.  
20. But being 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 being Adam's spirit longed after that fruit, which was, of the Quality of the corrupted Earth, therefore also Nature form 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 frame this Tree, of which he would fain eat.  
23. But when the Devil saw, that the Lust was in Adam, than he stung lustily and briskly at the Salitter in Adam, and infected the Salitter, out of which Adam was made, yet more and more.  
24. And now then it was time, that the Creator should frame a wife for him, which afterward set the Sin on work, and did eat of the evil or corrupt fruit: Else if Adam had eaten of the Tree, before the woman had been made out of him, than it would have been far worse than it is.  
25. But being 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, than he suddenly got 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 flesly and palpable or comprehensible Body Adam and Eve got 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 6. 63. 
† or The Spirit is the Life.  It is the Spirit that quickeneth, the flesh profiteth nothing.  
28. For this flesh cannot inherit the Kingdom of heaven neither, 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 side, in his spiritual Birth or Geniture he is a Child and Heir of God, which 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 
* or feelablenesse.  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 separated from the outward Birth or Geniture, so, 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 mean while 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 Swine-Apples of Paradise,—  
[That is, the fierce source of Malignity, wherewith the Soul is infected:]  
— and invites it also to By't thereof, that he thereby may also bring it into his Prison:  
35. And if that will not succeed to his purpose, than he strikes many a hard blow at the stomach ready to choke it, and that man must continually lie under the Cross, affliction, and misery, in this world.  
36. For he hideth the Noble Grain of Mustard-feed, so that, Man doth not know himself: And then the world supposeth, that he is thus plagued and smitten of God, whereby the Devils 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 as if he had been Present, 
Genesis 1.  and had beheld all with his Eyes; but without doubt he received it in writing from his Forefathers: it may be, He might have well discerned somewhat more herein in the Spirit than his Forefathers.  
2. But because at that time, when God created Heaven and Earth, there was yet no Man which saw it, therefore it may be concluded, that Adam before his Fall, while he was yet in the deep knowledge of God, did know it in the Spirit only.  
3. But yet when he fell, and was set into the outward Birth or Geniture he knew it no more; but had only a Remembrance of it, as of a dark and secret Action or History, and so left it 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: 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 being 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, being this present Modern world moveth and liveth in all malice wickedness and Devilish vicious Blasphemies, that it 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. And try, whether I may happily with the entrusted Talon 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 half-dead fleshly Birth or Geniture must needs have let alone altogether.  
10. But being I have such an impulse upon me, I let him act and move in me, 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 before the innermost Birth or Geniture of God in this world, to desist from their wickedness and malice: If not, than 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, than 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, Muddy and Brittle, 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 broke the Salitter all to pieces.  
13. But in those places, where the Tone together with the astringent spirit, were predominant in the water, there Copper, Iron, and such like rocky Oar 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 chiefest 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 came to be, there it generated the noblest and preciousest 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, than it was together dried up and incorporated in the Heat, which is the Father of the Light.  
Yet you must understand it, thus:  
17. Viz. 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 Oar of minerals and Precious Stones were generated.  
18. But concerning Precious Stones, as Carbuncles, Rubies, Diamonds, Smaragds or Emerauds, Onixes 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 also are Meek, full of virtue, delightsome pleasant and lovely.  
Now it might be Asked:  
Why, Man in this world is so in love above all other things, with Gold, Silver, and Precious Stones, and useth them for a 
† Eccles. 7. 12. with Money and Treasures, men defend themselves, as with a shield.  Defence or Protection, and the maintenance of his Body?  
Answer.  
19 Herein lieth the Pith or kernel; for Gold, Silver and Precious Stones, and all bright Oars of Minerals, have their Original from the Light, which did shine before the Times of wrath in the outermost Birth or Geniture of Nature; that is, in the seventh-Nature-spirit: And so now seeing every Man, is, as the whole House of this world is, 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 
† or Livelihood.  maintenance of themselves.  
20. But the innermost kernel, which is the Deity, that they can no where comprehend, for the wrath of the fire lieth before it, as a strong 
* or Bulwark.  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 is withheld by Nothing, but is as God himself is in his innermost Birth or Geniture.  
Now than it might be asked:  
How shall I then 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 though it be generated out of the qualifying or fountain spirits; yet no qualifying or fountain spirit of itself alone can comprehend it, 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 in that Place therewith.  
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, which standeth in the Light of God only 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, feeleth it, yet he looks on it, but 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 concerning the Deity, as the other, and sometimes the Peasant or Ploughman exceeds the Doctor in knowledge, if he cleave 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 
* or third Spirit.  this Spirit, or this Birth hath seven kinds or species, viz. the Astringent, the Sweet, the Bitter, the Hot; these four generate the comprehensibility in 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 this sixth Spirit now standeth the spirit of life, and the will, or Reason and Thoughts of all the Creatures; and all Arts, Inventions, Forming and Imaging 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 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 was rarified and Transparent lovely pleasant and Bright, before the time of God's wrath, so that the qualifying or fountain spirits could see through and through all.  
32. There was neither Stone nor Earth therein, neither had it need of any such created or contracted Light, as now, but the light generated itself every where in the Centre, and all stood in the Light.  
33. But when King Lucifer was created, than 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 wilfulness, therefore they were quite thrust out from the Birth or Geniture of the Light, and they can neither lay hold of, or comprehend it, Eternally.  
36. For the Light of their Heart, which qualified mixed or united with the heart of God, they have extinguished that themselves, and instead thereof have generated a fierce, hot, astringent, bitter, and hard stinging 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 another, and they always wrestle and strive one with another.  
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, neither, 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 the Fault is not Gods, if a Mother beareth or bringeth forth a child of the Devil; but the Parent's wickedness.  
42. But 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; as soon is the good changed into Evil, as the Evil into Good.  
43. For every Man is free, and is as a God to himself; he may change and alter himself in this life either into wrath or into light: such clothes or Garments as a man puts on, such is his ornament or lustre: 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, than it could never bring forth any Good Fruit, but mere bad and Evil Fruit. But being 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. And then will the burning Hell begin, when the Love and the wrath shall be separated. In this world the Love and the wrath is one in another in all creatures, and that which overcometh in the wrestling, inheriteth the House of or by Right, whether it be the Kingdom of Hell or 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, than they are Earth.  
47. But the Salitter in a good Beast shall 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 
† from or belonging to.  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 Time every thing 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, than the whole place thereof would have been a dark valley, for the Light was imprisoned together also 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 that Lustre and the shining thereof in the third Birth or Geniture was together incorporated or compacted in the outermost comprehensibility, and therefore it is that Men are in Love with all those things, which stand in that Salitter.  
52. But being the whole Deep in the third Birth or Geniture was very dark in regard of the corrupted Salitter of the Earth and Stones, therefore the Deity could not endure it to be so, but created and compacted the Earth and Stones together as in one Lump, or as on a Heap.  
Concerning which, Moses writeth thus:  

Am Anfang schuff GOTT,  
At the Beginning, Created, GOD,   

Himmel ●nd Erden. Genesis 1. 1.  
Heaven and Earth.   
53. These words must be considered exactly, 
† or, how these Germane words are framed in the Articulation by the Instruments of Speech: that what they signify according to the Language of Nature, may be understood.  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 come to the place from whence it went forth.  
54. And this signifieth now, that the 
† Voice of God.  Sound went forth from the Heart of God, and encompassed the whole place or Extent of this world, but when 
* the place of this world.  it was found to be Evil, than 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 a long following 
† or murmuring Sound.  pressure; but when it is spoken forth, than it closeth itself up in the midst or Centre of its Seat with the 
* or Palate.  upper Gums, and is half without, and half within.  
56. And 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 And 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 malady of the Devil, and the other part should be re-edified or built again after this Time.  
58. The word or syllable (- fang) goeth switfly 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 And 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 the expression, with it at the hindermost Gum, and that is, the true spirit of the word or syllable.  
60. And this signifieth, that the corrupted fierceness is thrust out eternally from the light of God, but the inward spirit, which is loaden therewith against its will, shall be set again in its first House.  
61. The last following pressure (- 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, than it openeth the Mouth again swiftly, like a Flash.  
63. And 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: And 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 Regiment 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, than it maketh another pressure between the upper▪ Teeth and the Tongue.  
67. And 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. And 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 being 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 are become 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 mean while the spirit slippeth forth 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 should open again the innermost Birth or Geniture of the clear and Bright Deity, and thereby the Holy Ghost should go forth on both sides, that is, out of the innermost Depth of the Father and of the Son, and should go forth again into this world, and should 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 and the Earthly Birth or Geniture. 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 innnermost Birth or Geniture, but is foolish and silly 
† a foolish or silly Virgin. .  
75. The last pressure from the Heart, signifieth, that 
* the Earthly Birth.  it 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 it alone, but is used only for distinction 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 it 
† or staggers.  recoils inward at the nether gums, and croucheth as it were before an enemy trembling.  
77. The other syllable - den, is conceived by the Tongue and the 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 only forth 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. And 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; it 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, than thou wilt live in that part, which thou hast laboured for, here, be it either in Heaven or in Hell-fire.  
84. In 
† Whether Heavenly or Hellish, Good or Evil matter or thing.  what soever thou endeavourest, Labourest and actest here, into that thy Soul goeth, when thou Diest.  
85. Or dost thou think, that my spirit hath sucked this which I have set down here out of the corrupted Earth, or out of an Old Felt Hat, or Old Shoe?  
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 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 dullness of my Tongue, I am very insufficient, but not so slender in the knowledge: Only I cannot deliver it in profound Language and 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, being they are blind and dead; and open the Eyes of thy spirit, and then I will rightly show 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, in Genesis 1. 
Und es war Finster auff der Tieffe:  
And it was Dark on the Deep:  The word (auff) 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, than 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 continueth to be so: 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, Er 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, when he saith a thing; and indeed, it must be so.  
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 were 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 And 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 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 it, and thundereth with its snarling after it, and so helps to form or frame the word, yet with its thundering cannot get away from it seat, but abideth in its hollow Hole, as a Captive Prisoner, and looketh terribly.  
This is a great Mystery,  
101. Here observe the sense and meaning, if thou apprehendest it, than thou understandest the Deity a right, if not, than 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, than 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 shouldest not think, that God at that time did speak in that way as Men do, and that it was 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 half dead Man doth not understand it: And 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 spoke then in power, hath encompassed Heaven and Earth, and the heaven of heavens; yes, and the whole Deity also.  
107. But it frameth ann 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, it 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, it 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; it signifieth, that the outward Birth or Geniture, together with all the Creatures which are therein, 
† The Natural man cannot perceive the things of God. Query the Text.  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, it signifieth, that 
* the Holy Ghost.  he 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 wrath-house 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 wrath-house 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 shut hellish Gates, and altogether incomprehensibly as to them.  
114. But 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 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 and 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; it 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 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 Birt● or Geniture of this world (in the wrath-house) mightily, and generateth to himself a Temple therein incomprehensibly as to the wrath-house.  
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: it 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 bitter quality conceive themselves together with the word, and unite and agree one with another, and yet the spirit of the Heart only speaketh forth the word at the Mouth: it signifieth, that all Creatures, which were only produced and put forth by the word, viz. the Beasts, Fowls, Fishes, Worms, Trees, Leaves, Herbs and Gr●sse, were form 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 one another.  
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 wrath- Salitter 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 wert not created together with and as the Beasts, by the word, from Good and Evil; and if thou hadst not eaten of good and Evil, than 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 compa●●ing 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 both ou● of the Heart, and also out of the astringent and bitter quality: it 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: And therefore is Nature now become too weak in the spirit of the heart, and is not able to elevate 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 Good will, in the whole or universal Nature, and in all the Creatures; that there would be a continual wrestling fight 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 for● the Creation in the midst or centre of the Kingdom of Hell.  
126. And 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; it signifieth, that the Devil and the wrath of God would indeed be domineering in all the Creatures, yet should not have full power in them, but must stay in Prison, and there would belch forth or blow into all the creatures, and plague them, but should not overcome them, unless the Creatures themselves are minded to tarry there, in that place: or love to live in the qualities, and be of the conditions of the Devil, and wrath of God▪  
128. Just as the Meek spirit of the Heart goeth througb 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, than the fault were its own.  
129. And thus it is also with those Creatures, which 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 pulleth 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, it 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 their Son: and so now when the seven spirits will, than 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, than 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; when they wrestle with the astringent and bitter quality; as their best Jewel.  
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 Talon, I am entrusted with.  
Now it may be Asked:  
What then is it that God Spoke, 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.  
Note  
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 standeth 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. And 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 the 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 than was it, which 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 every where 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 humane 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 
† Physiol. Studiers of Natural Philosophy called Physics▪ or the Mathematicians.  Naturalists 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.  the Spirit, which had a great Longing yerning 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 of 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, which, than I understood very little or nothing 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, unless he blessed me, that is, unless 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 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 with any thing, but with 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 presently 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. And it was with me as with a young Tree, which 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 doth not bear fruit presently; and though it blossometh, they fall off; also many a cold wind, frost and snow, puff upon 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.  
17. This Tree was also often tempted to try whether it would bear Fruit, and show 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 too 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 this is the posture of 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. And 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 travel, 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, than it continually hungreth and thirsteth after it: 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 fight and warring in his Births or Genitures.  
22. I write not this 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, than we shall be fully requited for all our damages and hurts 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, Rush and roar over us: It should not trouble us, for it will be more excellent Reputation to us in the other life, then 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 feign 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 just such a Deep, as is not of any Humane Number, [or is Circumscriptive].  
26. For, the true Heaven is every where, 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, than 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 Gods 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 denyeth it.  
But thou must know,  
28. That the place of this world with its innermost Birth or 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; it hath this understanding or meaning, as followeth.  
30. The upper Heaven compriseth the two Kingdoms, that of Michael and that of Uriel, and of all the holy Angels, which 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 includeth itself up 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. And 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 every where 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 Cliff or Gulf between them. And 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.  
36. And so when we fight with the Devil, they keep off his Blows in the innermost Birth, and are 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 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 holdeth and beareth up or sustaineth the place of this world, and holdeth the Devil Captive in the outermost birth in the Anger fire, as an Almighty incomprehensible God.  
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 new Born 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 pusillanimous: 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 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 fightest 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 perhaps is put hard to it and suffers pain in misery, yet it is much worse with him when he is vanquished, for than he roareth like a Lion, which is robbed of her young whelps, for the fierceness and wrath of God tormenteth him: but if thou lettest him Lodge within thee, than 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 upon it: 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 than 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 there have come to be.  
49. Now if God were there then, who hath thrust him out from thence, or vanquished him, that he should be there no more? But if God be there, than 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 Stones, also the Elements, are become so fluctuating, as also cold bitter and hot, and so hath 
† killed or murdered.  destroyed the outermost Birth or Geniture.  
51. Whereupon now this Treatise and my whole purpose is to describe, how it is come to be living and revived again, and how it regenerateth itself again. And from 
* the wrath Bath.  thence also in the Creatures the beastial 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 become?  
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 given 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 Burrough or Dungeon in this world must remain, to be their Habitation.  
54. If Man's Eyes were but opened, he should see God every where in his Heaven; for Heaven standeth in the innermost Birth or Geniture every where.  
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 every where.  
56. Neither must thou think, that the Deity is such a kind of Being as is only in the upper Heaven, and 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 suddenly be above, and suddenly beneath, it is not hindered by any thing.  
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 Quarter's Courts or Region.  
59 And where then would or should the Soul of Man rather be, then with its King and Redeemer JESUS CHRIST. For, near and afar off in God is one thing, one comprehensibility, Father Son and Holy Ghost, every where, 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 beautiful loving dear new born children and Angels come to Christ, which are pressed or penetrated through Death into Life?  
61. Doubtless they will make large Relations of many Fights; and where can there be greater Joy, then 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 well coming and Salutation there.  
63. Consid●●●hen 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 
† or fleshly matters.  the flesh, and bolted and Barred up with the outermost Birth.  
66. But I cannot render it otherwise then 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 do 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, than there wo●●● no Angel, no Heaven, also no Earth, have come to be.  
69. But the Earth is come from the corrupt Salitter of the outermost Birth or Geniture, which thou canst not deny, when thou lookest on Earth and Stones, for than thou must needs say, that Death is therein: And on the other side also thou must needs say, that there is a Life therein, otherwise neither Gold nor Silver, nor any Plant Herb Grasse or Vegetable could grow therein.  
Now one might Ask:  
Are there also all the three Births or Geniture● 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 Death: for thou canst not deny, but that God's wrath is in the Earth, otherwise it 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?  
Pray tell me; Why was the Devil expelled or Thrust out?  
72. Surely thou wilt say, because of his Pride, In that he would needs be above God.  
But Guess Sir, with what he would do so: what Power ha● he to do it?  
Here tell me, if thou knowest any thing of it; if thou knowest Nothing, be silent and attentive.  
37. Before the Times of the Creation He sat in the Salitter of the Earth, when it was yet Thin or Transparent, and stood in a heavenly holy Birth or Geniture, and was in the whole Kingdom of this world, therein it was neither Earth nor Stones, but a heavenly Seed, which was generated out of the seven qualifying or fountain spirits of Nature; for therein sprung up heavenly fruits forms and Ideas, which were a pleasant delightful food of Angels.  
74. But when the wrath did burn therein, than it was killed and destroyed in Death: Yet not so to be understood, as if it were therefore altogether quite dead: For how can any thing 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 thorough in the wrath-fire, and generateth the Holy Life, which standeth in the power of the Love.  
78. And in this same Birth or Geniture shall 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 a new 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 sayst, that there is no Life in the Earth, thou speakest as one that is blind; for thou mayst see plainly, that Herbs and Grass grow out of it:  
80. But if thou sayst, 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, neither; but 
† Note how God is in all things, yet no Creature is Herald  God is in the Centre, in the innermost Birth in all the three natural Births or Genitures, hiddenly, and is not known, but only 
† Note how God is in all things, yet no Creature is Herald  in the Spirit of Man; 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 Mountainy, Hilly, Rocky, Stony, and uneven?  
Answer.  
81. The Hills came to be so in the driving together or Compaction: for the corrupted Salitter was more abounding in one place, then in another; accordingly as the wheel of God was, as to its innate instanding 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 it 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 Elevatien 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 an humility of the life, which did not elevate itself, as the astringent, bitter and fire's Quality hath 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 such Qualities.   

Of Day, and Night.  
89. The whole Deity with all its Powers and operations, together with its innare 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 
† Of every word or syllable in every Language or dialect of Language.  the Word.  
90. For in what proportion or Harmony soever, or innate or instant generating or production of Qualities soever, the spirit comprehendeth conceiveth & 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 set or put into the other two, 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 generating or productions of the Astral Birth, and also of the outermost Birth or Geniture.  
9●. 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 it seeth any thing, than it giveth a Name to it according to its Qualification or condition: and if it be to do so, than it must also form or frame or put itself into such a form, and generate itself also with its Tone Sound or Articulation, just so as the thing which it will give a Name to, doth generate or Compose itself.  
And 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 his own spirit herein, and cry it up for Sanctity or a Holy Thing.  
95. Harken 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, else thou wilt not be able to write a Holy and true Philosophy, but as it were full of 
† or many evil Beasts and Creeping vermin.  Lice and Fleas, and so thou wilt be found a Mocker against God.  
96. I conceive already, 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. : I will not bear the blame!  
97. For what I here reveal or manifest: I must do it; 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 them faithfully warned according to the impulse driving and will of the spirit.  
Observe:  
99 The Writer Moses saith, Gen. 1. 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 being 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 the Eyes of thy spirit wide, if thou intendest to understand it; if not, than thou wilt remain blind.  
103. And 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 Morning-Rednesse breaketh forth. The Breaker-through or Opener of the innermost Birth showeth and presenteth itself with its Red, Green, and White, Flagg, 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, is and reacheth only up from the Earth to the Moon, and taketh its 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.  
Tage.    
106. The word (Tage) conceiveth itself at the Heart, and goeth forth at the mouth through the Way or Passage of the astringent and bitter quality, and doth not awaken or rouse up the astringent and bitter quality, but goeth directly through their place, which is at the hinder Gums upon the Tongue, forth, very softly or gently, and incomprehensibly as to the astringent and bitter Quality.  
107. But when it cometh forth upon the Tongue, than the Tongue and the upper Gums close the mouth, but when the spirit thrusteth at the Teeth, and will go forth, than the Tongue openeth the mouth at the Teeth, and will go forth before the word, and doth as it were leap for Joy forth at the mouth.  
108. But when the word breaketh thorough, than the Mouth within openeth wide, and the word conceiveth itself once more with its sound behind the astringent and bitter qualities, and rouzeth them up, as if they were lazy sleepers in the Darkness, and goeth forth suddenly out at the Mouth.  
109. And then the astringent quality drayleth after it as a drowsy Man, which is awakened from sleep: but the bitter spirit which goeth forth from the fire flash, lieth still, and heareth or regardeth not, neither doth 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: it signifieth, that the Light Broke 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, 1. Chap. verse 5. The Light shone in the 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: it 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 
† Prefiguration or Resemblance.  Type of the Soul.  
112. But that the Spirit suddenly affecteth the Tongue, when it cometh upon it, whereupon it leapeth for Joy, and will go before the Spirit forth at the Mouth; it 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, they suddenly got 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: it 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 rouzeth 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 it is after the spirit of the Light hath first form it, and that then first the Light 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, 2ᵒ 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 Judgement Day.  
118. But, that the spirit conceiveth itself behind the astringent quality, and not in the astringent quality, and so awakeneth or rouzeth it up: it 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 beastial Body of Man effecteth and performeth the will of the spirit, and yet these are not two severed Things.  
119. But why the bitter spirit lieth still, and neither heareth nor comprehendeth or apprehendeth the work of the spirit, it signifieth, that the bitter wrath-fire, which existeth in the flash of fire, at the time of the Birth or Geniture of the Light, and still also, is not awakened by the Light, also doth not comprehend 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, 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 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; be not discouraged or dismayed: only take heed thou thyself bring not the works of wrath into the Light of thy Heart, and 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 whether it be so or no: For, the Gate of Heaven and Hell standeth open to the spirit, and in the light 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 hideth or eclipseth it often 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. And these only are his Blows and Strokes, whereby the Mustard Seed is overwhelmed, covered, and obscured: Concerning which also the Holy Apostle Paul saith, 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, 2 Cor. 12. v. 7, 8, 9  
124. For he was also 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 quite taken away from the astral Birth or Geniture, then in that, he would be like God, and know all things, as God himself doth.  
125. Which now at 
† in this Life.  present that Soul only knoweth, which qualifieth operateth or uniteth with the Light of God, but 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 also in Nature.  
127. The Holy Man Moses was so high and deep in this Light, that the Light glorified Clarified or Brightened the astral Birth also, whereby the outermost Birth of the Flesh in his Face was clarified brightened or Glorified; and he also desired to see the Light of God perfectly in the astral Birth or Geniture.  
128. But it 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. 1. v. 3. Let there be Light: there the Light broke 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 in the outermost Birth of Nature lieth hid, and resteth, 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 he willeth it to be so; but Man awakeneth or stirreth up the wrath-fire in himself, which if it groweth burning, afterward qualifieth mixeth or uniteth with God's wrath, and the hellish fire, as one thing.  
132. For when thy Light is extinguished, than thou standest in the Darkness, and in the Darkness the wrath of God is hidden, and so if thou awakenest it, than it burneth in thee.  
133. There is fire even in a Stone, but if you do not strike upon it, the fire remaineth hidden, but if you strike it, than the fire Springs forth; and than if any combustible matter be near it, that will take fire and burn, and so it cometh to be a Huge fire: and thus it is also with Man, when he kindleth the resting wrath-fire, which is otherwise 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; afterward 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, but than it openeth the Mouth suddenly, and lets the spirit go forth.  
135. And now, that the word conceiveth itself first at the Heart, and grunteth with or in the astringent Quality, it 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, it 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, it 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 hold still, and doth not kindle the fire.  
Note  
137. Here is cause for the Judging world to see, and consider; who condemn Man in his Mother's Body or Womb, whereas they do not know, whether the wrath-fire of the Parents be fully kindled in the fruit, or not: and seeing that the Spirit of God moveth also in the Darkness which standeth yet in Quiet Rest, and can easily generate the Darkness to be Light: And moreover the Hour of Man's Birth or Nativity is very helpful and profitable for it: but in many it is very hurtful and obstructive, but not compulsive.  
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, 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, it signifieth, that the dark Night in the outermost Birth or Geniture of this world hath never comprehended the Light, also never shall comprehend it in all Eternity.  
140. Hence it is, that the Creatures see only the astral Light with their Eyes, else if the darkness were not yet in the outermost Birth or Geniture, than the astral spirit could see through Wood and Stones, as also through the whole Earth, and could not be hindered by any thing; Just as it is in Heaven.  
141. But, now the Darkness is separated from the Light, and abideth in the outermost Birth or Geniture, wherein the wrath of God resteth till the Last Judgement 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, which have sown into Darkness into the soil of the wrath, shall have their eternal Dwelling and Residence.  
142. But the astral Birth, in which the natural Light now standeth, and wherein the holy Birth is Generated, shall be also kindled at the End of this Time, and the wrath and the holy Birth shall be separated asunder, for the wrath shall not comprehend the holy Birth or Geniture.  
143. But the wrath in the astral Birth shall be given to the House of Darkness for a Life, and the Wrath shall be called the Hellish fire: And the House of darkness, which is the outermost Birth, shall be called Death: And King Lucifer shall be the God therein, and his Angels and all Damned Men shall be his Ministers Officers and Servants.  
144. In this Devouring Gulf or Throat 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 Twenty four Hours, as there is on high above the Moon, such a Time and Day.  
146. Secondly, it is also therefore counted for a Humane 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 
* the Earth.  it performed and finished its course the first Time.    

The Twentieth Chapter.  
Of the Second Day.  
1. IT is written thus, concerning the second Day: 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, Gen. 1. v. 6, 7, 8.  
2. This description showeth once more, that the Dear Man Moses was not the Original Author thereof; for it is written very Obscurely, and not fnlly expressed, though indeed it hath a very excellent understanding and meaning.  
3. And 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 or apprehend the Light and holy generation or production, which standeth in the water of the Heaven, but 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, than the Devil would have learned it from Man, and had without doubt strewed 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 Revelat. ch. 20. v. 3.  [After that Summer, cometh the Last Winter: but the Sun will shine warm yet, before that Time:] 
8. But being he is now loose from the chains of Darkness, God causeth Lights to be set up every where 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; view but 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 Co-worketh 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, saying: Thinkest thou, that the Son of Man will find any faith, when he shall come again to Judge the world, Luke 18. v. 8.  
11. The world supposeth, that it flourisheth now, and standeth in its Flower, because the clear Light hath moved over it; But the spirit showeth 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 cryeth out, if I had but Money! Those that are in Authority and power su●k 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, Cozening, robbing and murdering, and so may very justly be called the Devil's Nest and dwelling House.  
13. The Holy Light is now adays 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 Devils. 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 woudlst know, what the true Faith is, then observe: Thy heart must not qualify or cooperate with the four Sons of the Devil, in Pride, Covetousness, Envy, Wrath, Extortion, Oppression, Lying, Deceiving, Murder, and tearing the Bread out of thy neighbour's Throat, studying day and night to do mischief, in bringing subtle Devices and designs to Effect, that thou mayst give satisfaction to the Proud Covetous Envious and wrathful Devils, to Court them, 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 Abominations of the Devil, thou art not one spirit with God: and saith the spirit, though thou presentest me every Hour with thy Lips, and Prayest, and bowest thy knees before me, yet I will accept none of thy Labour: Is not thy breath however continually before me? whar 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, 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, than 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 bend, 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, than thou fightest in vain, and remainest to be a Servant or Minister of the Devil in one way as well as in the other.  
20. What will thy knowledge do thee Good, 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 Heathens, 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? Rom. 2. 15.  
23. But being thou knowest it, and dost it not, and the other know it not, but yet do it, they with their Doing judge thy knowledge; and thou art found to be a hypocrite, 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 Talon, which he entrusted thee with, thou having buried it in the Earth? will he not say, thou Perverse wicked servant, why didst thou not put my Talon out upon use, and then I could have demanded the Principal and the Interest or profit?  
25. Note: And so the sufferings of Christ will be quite taken from thee, and will be given to the Heathens, who had but One Talon, and yet made Five good, for it, to the Master of the House; and thou must howl with the Dogs.  
Now Observe:  
26. Now if we will rightly consider, How God separated the water under the Firmament, from the water above the Firmament, then great Things are to be found herein.  
27. For the water, which resteth on the Earth, is as a corrupt perished and mortal or Dead 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 it 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: and that water to our Eyes seemeth like the Ayr.  
31. But, that Water, Ayr, and Fire, are one in another, in the Deep above the Earth; every intelligible Man may see and understand.  
32. For thou seest that often the whole Deep is very clear and pure, and 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 Genitute.  
33. But being 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 allay mitigate 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 being 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. Which, being it qualifieth or uniteth with its innermost Birth of the astral Birth or Geniture, it 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; it hath this understanding or meaning.  
39 The whole Deep, from the Moon to the Earth, standeth all with its working in the wrathful and comprehensible or palpable Birth or Geniture: for the Moon is the Goddess of the palpable Birth, and so the House of the Devils 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. Now Therefore God hath made the Firmament, which is called Heaven, between the outermost and innermost Birth, and that is a Partition or division between the outermost and 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: And it hath or containeth both fire and water, and hangeth in itself inwardly on the first Principle, and shall 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, together with the Earth also, strongly captive.  
44. And if that were not, then with the Revolution of the Globe of the Earth the water would be divided or dissolved again; also than would the Earth Crumble, break, and moulder away in the Deep, [and all would be a Chaos again.]  
45. But now therefore that Firmament between the outermost palpable water and the Inward; holdeth the Earth and the palpable water Captive.  
But now thou mayst Ask:  
What? is the fire then a Firmament of that Heaven, which I can neither see nor apprehend?  
Answer.  
46. Yes; 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, the very Heavens are not pure in the sight of God, as in Job 15. 15. and at the last Judgement Day the wratn will be purged from them. For it is written, Heaven and Earth shall pass away, but my word shall not pass away, saith Christ, Matth. 24. 35. Mark 13. 31.  
47. Now that impurity in that Heaven is the wrath, but the purity is the word of God, which he once spoke, saying; Let the water under the Firmament be separated from the water above the firmament, Gen. 1.  
And that Word standeth, and is comprised, in the firmament of the water; and holdeth the outward water together with the Earth, captive or fixed.   

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, but that very Firmament cannot comprehend him.  
49. Indeed all is as it were one Body, the outermost and inhermost 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 the Government frame or constitution in Man.  
50. 
* Note. Three sorts of Births or Genitures in Man.  The Flesh signifieth, 1ᵒ. The outward Birth or Genitute, which is the House of Death. 2ᵒ. The second Birth or Geniture in Man is the astral, in which the Life-standeth, and wherein Love and wrath wrestle one with another: And thus far Man himself knoweth himself: for the astral Birth generateth the Life in the outermost, that is, in the dead Flesh: 3o. The Third Birth, is generated between the astral and 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, but 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 without wrath and sin, for the Births of the Depth in this world are not fully pure before the Heart of God, Job 15. v. 15. but always Love and wrath wrestle one with another, whence God is called an angry zealous God, Exod. 20. 5. Deut. 5. 9  
55. Now as 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 And therein now is the Darkness, wherein King Lucifer with 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 
* or Folly  a Foolish Virgin; which King Lucifer in his Pride hath caused to be so.  
59 And 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 is against one another, and 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 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. And the Devil can reach half into this Birth, so far as the wrath comprehendeth or reacheth, and no deeper, and thus far goeth his dwelling, and 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 that hidden and concealed from Man, till this Time, Left the Devil should have learned it from Man, and should have strewed Poison into it, for Man, beforehis 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 the kindled wrath together with all the Devils, captive. 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 
† or, alive in the Body here upon Earth.  the living Body: for that Heaven is as well in Man, as in the Deep above the Earth; And as the Deep above the Earth is, so is Man also both in love and wrath, till after the departure of the soul: but then when the soul departeth from the Body, than it abideth either only in the Heaven of Love, or only in the Heaven of Wrath.  
64. That Part which it here hath comprehended in its departure, that is now its Eternal permanent incessant dwelling House, and from thence it can never get: for there is a great * Cliff between them and the other: as Christ speaks of the Rich man, Luk. 16. 26.  
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 Squeezing.  
66. 
* 1. Crosse. 2. Patience. 3. Hope. 4. Faith.  The wrath is called the Cross, and the Love-Heaven 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 and getteth the victory, 1 John 5. 4.  
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 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 & Gate for you: If you will not now see, and feed your Sheep and Lambs on a green meadow, but on a dry sear Heath, you must be accountable for it before the severe earnest and wrathful Judgement 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 there. with, 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, whatsoever 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, and that it comprehendeth or reacheth no further than a 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 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 4. 24. and in the comprehensibility or palpability standeth Death.  
78. The Body of Christ is no more in the hard comprehensibility or palpability, but in the Divine comprehensibility or Palpability of Nature, like the Angels.  
79. For our Bodies also at the Resurrection will have no more such hard Flesh and Bones, but be like the Angels; and though indeed all forms and powers shall be therein, and all faculties and Members even to the Privy Parts, and these shall be in another manner of form, and so also the entrails and Guts, and yet we shall not have the hard comprehensibility or Palpability.  
80. For Christ saith to Mary Magdalen in Joseph's Garden at the Sepulchre, after his resurrection: Touch me not, for I am not yet ascended to my God and to your God, Joh. 20. v. 17. As if he would say, I have not now the Bestial Body any more, although I show myself to thee in my form or shape which I had, otherwise, thou, in thy bestial couldst not see me.  
81. And so during the Forty Days after his Resurrection he did not always walk vifibly among the Disciples, but invisibly; according to his heavenly and angelical Property; but when he would speak or talk with his Disciples, than he showed 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 the Doors being shut, John 20. 19  
83. Thus, thou must know now, 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. And 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 every where 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 every where, wheresoever thou standest, goest or liest, if thy spirit do 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; My Sheep are in my Hands, no man can pull them away from me, John 10.  
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: being ravished in an Ecstasy, as men call it: and have presently known the Gates of Heaven and of Hell, and have told showed and declared how that many men dwell in Hell with or in their living Bodies, or with their Bodies alive: And 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 describe also more at large in its due place, and show in what manner and condition it is with them.  
88 But that the water hath a Twofold Birth, I will here prove it 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 Spoke 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, 
Wasser.  and closeth the Teeth together, and passeth over the astringent and Bitter qualities and toucheth them not, but goeth forth through the Teeth, and the Tongue contracteth and rouzeth 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, than the Astringent and Bitter spirit contracteth and rouzeth up itself, and afterwards first qualifieth with the word, but yet it sitteth still in its seat, and afterwards jarreth mightily and strongly in the syllable- ser.  
91. But now, that the Spirit conceiveth itself at the Heart, and cometh forth, and closeth the Teeth together, and hisseth with the Tongue through the Teeth; it signifieth, that the Heart of God hath moved itself, and 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 co-Imageth or frameth itself with the Holy Spirit, and qualifieth operateth or uniteth therewith, and presseth jointly together in the power thereof, through Heaven, and ruleth together also therewith in the Word of God.  
93. But that the Astringent and Bitter qualities awaken behind afterwards, and co-image afterwards to the framing of the word: it 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 
* One Copy hath, Life.  Seat to itself, and the Devil together with the wrath of God, can neither comprehend 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, whatsoever standeth in the comprehensibility or palpability: Just as the astringent and bitter qualities rouse themselves behind afterwards to the framing of the word, and qualify operate or unite therewith.  
94. But that the spirit first goeth over the astringent and bitter qualities unperceived; it signifieth, that the Gate of God is every where in this world all over, wherein the Holy Ghost ruleth, and that the Heaven standeth open every where, even in the midst or centre of the Earth: And that the Devil no where can either see comprehend or apprehend the Heaven, but is a grumbling and snarling Hellhound, which afterwards first cometh out from behind, when the Holy Ghost hath built or raised to himself a Church and Temple; 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 One and Twentieth Chapter.  
Of the Third Day.  
1. ALthough the Spirit in the Writings of Moses 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 presently each began its Birth or Geniture, and qualifying or working.  
3. On the First Day, God drove together [or compacted] the Corrupt Salitter which came to be so in the kindling of his wrath: I say, God then drove 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 wrath- Salitter, was King Lucifer also, as an Impotent Prince together with his Angels, driven into the Hole of the wrath- Salitter into that place, where the outward half dead comprehensibility is generated, which is the place or Space between the Nature-Goddesse 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 there passed the Time of 
* the Diurnal motion of the Earth 24 Hours.  one Revolution, or of One Day, which containeth Twenty Four Hours.  
6. In the Duration of the Second Day, began the sharp separation; and the incomprehensible Cliff between the Wrath and the Love of Light was made, and so King Lucifer firmly strongly or fast bolted up into the House of Darkness, and was reserved to the final Judgement.  
7. And so also the water of Life was separated from the water of Death, yet in that manner as that they hang one to another in this Time of the world, as Body and Soul, and yet neither of them comprehend the other; but the Heaven which was made out of the midst or centre of the water, is the Cliff 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 every where 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, hear, smell, nor feel the incomprehensible one, but seeth the works thereof, and is a Destroyer of them.  
9 And now when God had bound up the Devil in the Darkness through the closure of the Heaven, which Heaven is every where 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: 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, and 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, and 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, Gen. 1. v. 11, 12, 13.  
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 every where 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 any where 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 hang one to another 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 the astral Birth is, 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. And 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 in 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 between the Wrath and the Love was made, 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. But 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 there, out of the Earth sprung up Grass and Herbs, and Trees, and there now also it standeth written thus: Each according to its kind, Gen. 1. v. 12. In these words lieth the Kernel of the eternal Birth or Geniture hidden or concealed, and 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 it stood yet 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, than 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 being 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 or 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; that the dead Earth should let the Grass and Herbs, and Trees spring up, each according to its kind, Gen. 1. 12. that is, according to the kind and quality, as it had been 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 also the Earth brought forth no strange Life, but even that which had been in it from eternity; And as before the time of the wrath it had brought forth heavenly fruit, 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, half-dead 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 incorporated or compacted Word, which is immortal and incorruptible, which was from eternity in the Salitter of the Earth, sprung 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, but 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 sprung up, so that it is no more a Death: No; that can never be, for that which is once dead in God, that, 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, that 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 putrify and Rot; also they are a Death.  
28. But, that the Fruits get another Body, than the Earth is; which is much fuller of virtue, fairer, or more beautiful; also of a better taste relish and smell: it 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 lovelier sweeter and milder, and with a Good Taste and relish: that, is even 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 half 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: 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 the fruit putteth forth from it, the bitterness of the Tree.  
32. And 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, that the Apple on its stock or Branch, however 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 being the wrath is in its 
* or Mother of its Body.  Bodily or Corporeal Mother, therefore it cannot set or put it out from the Comprehensible or palpable Birth, but must remain with its Body in the palpableness or comprehensibility in Death.  
39 But in its power, in which its life standeth, wherewith it qualifieth mixeth or uniteth with the Word of God, it will in its mother in the power of the Word at the last Judgement Day be set or put again into its heavenly Place; and be separated from the wrathful and dead or mortal palpableness, and spring up in the Heaven of this world, in a heavenly form, and 〈◊〉 a Fruit for Men in the other LIfe.  
[Hear understand; The power of the Principle, out of which the Apple and All groweth, shall in the Renovation of the world spring up again in Paradise, with the wonders:]  
40. But being 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; but 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. And thy Body hath the same Hope which thy Mother the Earth hath, viz. that at the last Judgement Day, in the power of the word, it shall be set or put again into its first Place.  
42. But being 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 prevent, in regard 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 Carcase, whilst it i● 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, 〈◊〉 the incorporated or compacted word lieth hidde● in i●s Heaven.  
[The Sulphur to he [production of the] Soul, is the first Principle in the eternal will-spirit, and cometh to Life in the third Principle, and so liveth between love and wrath, and hangeth to born:]  
45. But now being 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 in the Word, set or put thy animated or soulish Birth into Heaven, and thou canst with thy soul, even with thy 
* or, Body alive.  living Body in this Dead or Mortal palpability rule with God, in Heaven.  
46. For the Word is in thy heart, Deut. 30. 14. Rom. 10. 8. and qualifieth or uniteth with the Soul as if it were one Being; and if thy Soul standeth in the Love, than it also is one Being. And, thou mayst 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 being 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 lets him have any Room or place there, than he teareth that part of the astral Birth, which standeth in the Love, out from the word.  
49. And then thy Heart is a dark Valley: And if thou dost not Labour and work quickly again to the Birth of the Light, than 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 afterward 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, than 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 not comprehended in the word; then thou canst never reach the Gates of Heaven, but into what thou hast sown thy seed, that is, thy Soul, in that very Part shall thy Body also arise.   

The Gate of the Power.  
52. But that, Soul and Body, shall 
* or find one another.  come together again, at the Day of the Resurrection, thou mayst perceive so much, 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. And then each sprung 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 sprung up in its own Being according to its Power virtue and kind, as if it had never been destroyed or altered at all.  
54. Now if it were thus at that Time, when there was such murdering and robbing, sure it will be much more so at the Last Judgement Day, when the Earth shall be separated in the kindled wrath-fire, and shall 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 Oras of Silver and of Gold.  
55. But being the astral Birth of the Earth standeth in the Love, and the outward in Death, therefore will each remain in its seat, and so Life and Death will sever themselves.  
56. And where now would the Soul of Man rather be at the day of Regeneration, then with its 
† Note, Christ's not being ascended to his Father.  Father; that is, † in the Body, which hath Generated it?  
57 But being the Soul, all the while the Body had been in Death, remained hidden in the Word, and being the same Word also holdeth the Earth in the Astral birth in the Love, therefore it qualifieth mixeth or uniteth through the Word, all the time of its hiddenness and secre●ie, 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 one from another, but live jointly and equally together in God.  
58. And though indeed the Bestial Body must putrify and Rot, yet its power and virtue liveth, and in the mean while 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 standeth 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 every where, even in the midst or centre of the Earth.  
59 O Dear Man view thyself for a while, in this Lookingglass; 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 than 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 He 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 with himself, 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. And just such Opinions and Tenants I have read also in the Books and Writings of Doctors (der 
† Doct. Tho●en. Learned in Folly; of verbal Trifles.  Doctoren): and there are also very many Opinions Disputations and Controversies arisen about this very thing among the Learned.  
62. But seeing God openeth to me the Gate of his Being in his great Love, and remembreth the Covenant, which he hath with Man, therefore I will faithfully and earnestly according to my Gifts, unshut 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, upward, downward, crosse-ways, and yet continually turn all of them together.  
65. Which indeed when a man beholdeth the wheel, he highly marvaileth at it, and cannot at once in its turning 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 or 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 other following.  
67. For this Book is the first sprouting, or vegetation of this Twigg, which springeth or groweth Green in its Mother, and is as a Child, which is learning to go, and is not able to run a Pace 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 it cometh about again, so that the spirit can see the first apprehended or conceived form again, then continually it learneth more and more, and always delighteth 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, with and by which, thou in this great Divine Body, Liest shut up in the dead or m●●tal 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 t●e Flesh, than 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: 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 
* or, into.  to the Birth of life, as that it can 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 Shell, 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 shall not rise and be living again, no more than it doth in the wheat, but will remain forever in Death and in Hell.  
73. Therefore, Man carrieth about with him here upon Earth, in his Body the Devil's Eternal Dwelling house. O thou fair excellent Goddess! mayst thou not well Prance and Trick thyself therein, and in the mean while invite the Devil into the new Birth for a Guest, will it not profit thee very much; take heed, 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 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 the Light of the clear Deity hidden, and it breaketh thorough, 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 also is the child.  
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 Oars.  
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 that up with its sharp coldness, just as it contracteth or draweth the water together, and maketh Ice thereof, so it also 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 fire-flash, is also in the Matter or Mass, and that cannot endure to be captivated or imprisoned in the dried exficcated 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, than the Bitter spirit is terrified, and getteth its life.  
Conceive this here aright.  
81. In the Earth, thou canst not perceive, find, or search out any thing, besides the Herbs Plant or Vegetables and Metals, more than 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 Sour, and always the one is against the other. Thereupon there is a perpetual struggling fight 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 amongst them.  
83. And 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, it 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, Bitterness and Sweetness rub themselves one against another, than 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 in respect of its Suppleness, and must yield to be captivated or imprisoned.  
85. And so when that is done, than 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 sweet and 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, than (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 anguishing Heat is generated, whereby a 
* Humour or moisture.  Sweat 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, which they had killed and brought to Death.  
88 Now when that is done, than the Astringent and Bitter qualities rejoice in their son, understand in the Sweat, and each of them giveth to it their power virtue and Life, and stuff it, like a greedy Gurmandizing Hogg, so that it soon comes to grow full and swelled: For the astringent quality, as 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 
† or Juice of the Body.  Sweat 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 
* Fat, Luscious, Lascivious.  full and Lusty or Wanton.  
90. But now the Two Qualities, viz. the Astringent and Bitter cannot leave their contention and opposition or contrary will, but wrestle continually one with another: The astringent is strong, and the bitter is swift.  
91. And so now when the astringent grapleth with the bitter, than the bitter leaps aside, and taketh the son's sap along with it; And then the astringent every where presseth hard after it, and would fain captivate it, than the Bitter rusheth out from the Body, and extendeth itself so far as it can.  
92. But then 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 be too great, than 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 
* Fibrae.  strings like Thirds, and taketh some of the Son's sap or Body along with it.  
And this now is the vegetation or growing and incorporating or imbodying 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 now, if in these three qualities, viz. the astringent, bitter and sweet, the wrath-fire were not kindled, than thou wouldst plainly see, where God is.  
94. But now the wrath-fire is in all Three: for the astringent is too very cold, and contracteth or draweth the Body too hard together, and the sweet is too very thick and dark, which the astringent soon catcheth, and holds 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 not so thick, also the bitter not so swelling rising and Murderous, than they Might kindle 
* or, that Fire.  the fire, from whence the Light would Exist, and from the light the Love, and so out of the fire flash, the Tone would Exist: and then thou shouldst see plainly, whether there would not be a heavenly Body there; wherein the light of God would and doth shine.  
96. But being the astringent is too cold, and drieth the water too much, thereupon it captivateth the Hot file in its coldness, and killeth or destroyeth the Body of the sweet water, and so the bitter captivateth it, and drieth it up.  
97. And so in this exsiccation or drying up, the unctuousness 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 unctuousness or fat in the sweet water dyeth, then is it turned into an anguishing sweat, in which the astringent and bitter do qualify mix or unite.  
98. The meaning is not, that the water dyeth quite; no, that cannot be, but the astringent spirit taketh the sweetness or the unctuosity and fatness of the water captive in its cold fire, and qualifieth mixeth or uniteth therewith, and maketh use thereof for its Spirit: It's own spirit being wholly benumbed, and in Death, therefore it maketh use of the water for its Life, and draweth out its unctuosity or fatness to itself, and bereaveth it of its power.  
99 And 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 And 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; and 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. And then thou seest, that the Body upon the Root is dead also: for when the virtue is gone out of the Root, than the Body is but a dead Carcase, and can operate or Effect Nothing at all: and that is, because the astringent and bitter spirit hath killed or destroyed the Body of the water, and attracted the fatness or unctuosity thereof to itself; and thus they have drawn 
† Bred or hatched up their spirit in the dead Body.  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 that the astringent and the bitter spirit did rub themselves one with another very gently in the sweet water, than 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 up, and then the Tone would rise in the fire-flash, through the rising up of the Bitter quality in the astringent. And if that were done, there it would be a Heavenly Fruit, just as it springeth up in Heaven.  
104. But thou art to know, that the Earth hath all the qualifying or fountain spirits: for through the Devils 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, Sweet, and bitter, belong to the Imaging or framing 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, Love, and 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. And now, if the first three were not congealed or benumbed in Death, so that they could kindle the Heat, than thou wouldst soon see a bright shining heavenly Body, and thou wouldst see plainly, where God is.  
108. But being the first Three qualities of the Earth are congealed or benumbed in death, therefore they remain also a Death, and cannot elevate their 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 Devils.  
109. Not that these three qualities of the outermost Birth, in which the wrath-fire standeth, are rejected and reprobated even to 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 another, 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 movable, so that the outward gathereth itself together, and generateth a Body.  
111. And though the Body standeth in the outward palpableness, yet is it form 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 fire-flash through the bitter and the astringent quality.  
112. But being the Sound of God's Word must rise up through the astringent bitter Death, and generate a Body in the half-dead water, thereupon that Body is Good and also Evil, dead and living; for it must instantly attract the sap of Fierceness, and the Body of Death, and stand in such a body and power, as the Earth its Mother doth.  
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 it to you.  
114. Behold! Man becometh weak faint and sick, and if no remedy be used, than he soon falls into Death. The sickness caused either by some bitter and astringent Herb, which groweth out of the Earth, or else 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 from 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 o●e with another, and are both capable of being raised up; for the Dead●Body is gone.  
116. And 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 hath caused the Disease in man through its outermost dead Birth.  
117. For when it is put into warm Liquor, than the life in the thing becometh rising, and would fain raise itself, and be kindled in the Light▪ ●ut 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. 
* or, it dot● take away the disease.  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, than 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 traveleth in anguish to the Birth of life, 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 Dwelling House.  
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 the Door of thy Astral birth wide, 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. And so when thou standest in such a form, than thou art as Heaven and Earth is, or as the whole Deity is with its Births or Genitures in this world.  
123. But now if thou art not thus, than thou art blind herein, though thou wert 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 look through thy Art of Astrology, thy deep sense, and measuring of Circles, and see if thou art able to apprehend it? It must be born IN THEE, Else thou gettest neither Grace nor Art  
125. If the Eyes of thy Spirit shall stand open, than thou must generate thus, else thy Comprehensibility is a Foolish Virgin, and it befalls thee as if a Limner should offer to portray 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 only wood and Colours, and the one blind leadeth the other: surely thou art not to fight here with Beasts, but with Gods.  
Now Observe:  
127. When the whole Deity in this world moved itself to the Creation, than 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; and at each turning about, or Diurnal Revolution, there was generated a several special fabric or work, 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 was also 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 of it Astrologically: for on the second Day the Light broke forth out of the Heart of the seven qualifying or fountain spirits through the hard quality of the Heaven, and caused a mitigation or allaying in the hard water of the Heaven, and the light became shining in that meekness and allay.  
131. And 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 broke 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. And 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 it is a bitter, and a furious raging and stirring spirit. 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, than the fire- flash 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 〈…〉  
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 every where.  
137. But being the heavenly fruits before the time of the wrath, sprung up only in this stirring of the seven qualifying or fountain spirits, and vanished or 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 sprung up also through the stirring of the fire-flash in the astringent quality of the Earth.  
138. And 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 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 is the Body, in which the qualifying or fountain spirits generate themselves, and show forth and manifest their Birth or Geniture by their fruits.    

The Two and Twentieth 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, and 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 Morning-Rednesse 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 Totall Nature with all her children, for a witness and demonstration. And 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 up by or in an open Door: for here the Gates of knowledge stand open to thee.  
4. And 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: they are blind in or concerning the spirit, and if they will not see, than they may remain blind still.  
Now Observe:  
5. Now when upon the Third Day the fire-flash 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 every where, and began to generate itself again in all things.  
7. Out of the Earth sprung up Grass, Herbs and Trees, and in the Earth silver, gold, and all manner of Oar came to be; and in the Deep above the Earth sprung 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 orderly one after another, that thou mayst rightly understand the Ground of this Mystery.  
And I will treat,  
1. Of the Earth.  
2. Of the Deep above the Earth.  
3. Of the incorporating 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 Regiment; 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 highly to be Esteemed Arts, of Philosophy, Astrology, and Theology, wherein I will Lay open the Root and Ground of them.  
10. And though I have not studied nor learned their Arts, neither do I know how to go about to measure Circles and use their Mathematical Instruments and Compasses; 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. For I use not their Tables Formula's or Schemes rules and ways, for I have not learned from them, but I have another Teacher, or Schoolmaster, which is the whole or Totall 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 being 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 Canon's Rules and Formula's of their Philosophy, Astrology and Theology. For I find, that for the most part they stand upon a right Ground, and I will diligently endeavour, to go according to their rules and Formula's.  
14. For I must needs say, that their Formula or Scheme is my master, and I have my beginning and first knowledge from their Formula or Positions: neither is it my purpose, to go about to amend or cry down theirs; for I cannot do it, neither have I learned them, but leave them standing in their own Place and Worth.  
15. But I will not build upon their Grounds, 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 may see that also 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 any thing, but for their wickedness and Abominations, as Pride, Covetousness, Envy and Wrath, against which the spirit of Nature complaineth very exceedingly, and not I: ●●r what can I do, that am poor Dust and Ashes, also very weak, simple and altogether unable?  
17. Only the Spirit showeth thus much, that to them is delivered and entrusted the weighty Talon, and the Key; and they are drowned in the pleasures of the flesh, and have buried their weighty Talon 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 D●y 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 a seeking for him, was riding upon the Back of that very Horse he looked for.  
19 Thereupon saith the Spirit of Nature, being they will not awake from Sleep, and open the Door, I will therefore do it myself.  
20. What could I simple vulgar 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 
† subsist, or have my being.  am? I am in the Condition or state of a vulgar or Layman, and have no Salary Wages or Pay for this writing: and 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: and now if the Spirit should pluck me out from thence, and fling me into the Fire, could I hinder it?  
21. But if I would be an unprofitable Bolt, which stubbornly would resist to be pulled out, and should 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 a fitter Bolt? Then I should lie on the ground and be trampled underfoot, when as formerly I made so fair a show upon the Door: what should this wooden Bar then serve for, but to be cast into the Fire and burnt?  
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, but that 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. And now when this is done, than the Spirit is angry, which hath opened the Gates, because none will go OUT and IN at its Doors any more, and then it flings the Door-Posts 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, Gen. 1. v. 14, 15, 16, 17, 18, 19  
27. This description showeth sufficiently, that the Dear man Moses was not the original author thereof: for the first writer thereof did not know either the true God, or the Stars, what they were. And it is very likely, that the Creation, before the Flood, was not described in writing, but was kept as a Dark word in their 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. And then the Holy Patriarches, when they saw that, they described the Creation, that it should not be quite forgotten, and that the swinish Epicurean world might have a Lookingglass 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. And it was the Chiefest justruction and Doctrine of the Patriarches before and after the Flood, that they led Men to the Creation: as the whole book of Job also doth drive at That.  
30. After these Patriarches came the wise Heathens, 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 they were created or came to be; or out of what ●hey came to be: for they Might well have thought, that they proceeded from somewhat, and that, That, which created them, 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 show, that they 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 Heathens, are not our Doctors in their Crowned Ornaments of Hoods and Corn●r'd-Caps, as blind as they? They know indeed that there is a God, who hath created all this, but they know not, where that God is, or how he is.  
35. When they would write of God, than they seek for him without, and absent from this world, only above 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 ye are in the Right, then give answer to the Spirit: I will ask you a few Questions; 1ᵒ. What do you think stood in the Place of this world, before the Time of the world? Or 2ᵒ. Out of what do you think the Earth and Stars came to be? Or, 3o. What do you think there is in the Deep of the Earth? Or, 4ᵒ. From whence did the Deep exist? Or, 5ᵒ. How do you think Man is the Image of God, wherein God dwelleth? Or 6ᵒ. What do you suppose God's wrath to be? Or, 7ᵒ. What is that in man which displeaseth God so much, that he tormenteth and afflicteth man so, being he hath created him? And 8ᵒ. that he imputeth Sin to Man, and condemneth him to eternal Punishment? 9ᵒ. Why hath he created that, wherein or wherewith Man committeth sin? Surely that thing must be far worse: 10ᵒ. Wherefore and out of what, is that come to be? Or 11ᵒ. What is the cause, or the beginning, or the Birth and Geniture of God's fierce wrath, out of or from which, Hell and the Devil, are come to be? Or, 12ᵒ. How comes it, that all the creatures in this world do bite, scratch, strike, beat and worry one another, and yet sin is imputed only to Man? Or, 13ᵒ. Out of what are Poisonous and venomous Beasts and worms, and all manner of Vermine come to be? Or 14ᵒ. Out of what are the holy Angels come to be? And 15ᵒ What is the Soul of Man? And lastly, 16ᵒ. What is the Great GOD Himself?  
37. Give your direct and fundamental answer to this, and demonstrate what you say, and leave off your Verbal Contentions.  
Now if you can demonstrate out of all your books and writings, 1ᵒ. that you know the true and only God; and 2ᵒ. How he is in Love and Wrath: Also, 3o. What that God is? and 4ᵒ. if you can demonstrate, that God is not in the Stars, Elements, Earth, Men, Beasts, Worms, Leaves, Herbs and Grass, also 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 declared, and are described as if it were from a Glimpse of the great God, when the wheel of Nature whirled about too swiftly, so that Man with his half dead and dull capacity or apprehension cannot sufficiently comprehend it; but what thou findest not sufficiently declared in one place, thou wilt find it done in another; if not in this, yet in the other Books.  
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 Harken; If it doth not become me to ask, than 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 thy thyself? How wilt thou show the way to the blind? must ye not both fall, in your blindness?  
But you will say:  
We are not Blind: for we well see the way of Light, though none can see it rightly.  
40. Ye 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 Devils will; but put on the Helmet of Peace, Girt 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? Harken thou Blind Man: thou livest in God, 
See the 14. Chap. 127 verse.  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 betwixt 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 sayst, there is nothing, yet even there is the Light-Holy God in his Trinity, and is generating there, as well as in the high Heaven aloft above this world.  
44. Or dost thou think, that he departed and went away from his seat wherein he did sit from eternity, in or at the time of the Creation of this world? O no; that cannot be, for though He would himself do so, He cannot do it, for he himself is All: And as little as a member of the Body can be rend off from itself, so little can God also be divided rend or separated from Being Every where.  
45. But that there are so many Forming 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 or immensely unconceivably.  
46. Of these Births or Genitures I will here write, and show to the children of the last world, what God is, not out of any Boasting or Pride, thereby to disgrace or reproach any body! No; the Spirit will instruct thee meekly and friendly, as a Father doth his children; for the work is not from 
† or the Reason of my flesh.  my fleshly Reason, but the Holy Ghosts dear Revelation, or breaking through in the Flesh.  
47. In my own faculties or powers I am as blind a Man, as ever was, & am able to do nothing, but in the Spirit of God, my 
* or, the Spirit that is generated, or rather regenerated in in me.  innate spirit seeth through ALL, but not always with long Stay or Continuance, 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 Heathens; in whomsoever Love and Meekness is, in them is also the Light of God.  
If thou sayst, No, this is not so: Consider.  
49. Do not the Turks, Jews, and Heathens live in the same Body, or Corporeity, wherein thou livest, and make use of that power and virtue of the same 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! Thou knowest God indeed above others. Behold thou blind Man, where ever 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 any where else without Man, it is every where generated in the Centre, between the outermost and innermost Birth or Geniture.  
51. And whatsoever thou dost but look upon, there is God, but the comprehensibility standeth in this world, 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 Heathens, and their stiffnecked stubbornness, and 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, nay indeed in every Man.  
Now thou sayst:  
What then is the difference between Christians, Jews, Turks and Heathens?  
Answer.  
53. Here the Spirit openeth both Doors and Gates; if thou wilt not see, then be blind.  
54. The first I. difference is, which God hath always held and maintained; that all those, who know, what God is, and how they should serve him, 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, than 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 him, who pressed thorough 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 Heathens.  
Or what dost thou suppose it is, wherewith Man can serve God?  
56. If thou wilt Dissemble with Him, and adorn or magnify thy Birth, than I suppose thee to be a very fine Angel indeed: But 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 Lookingglass: But when they grew proud, and boasted in their Birth, instead of entering into Love, and turned the law of Love into the sharpness of wrath, than God removed their Candlestick and went to the Heathens.  
59 Secondly II. There is this Difference betwixt the Christians, Jews, Turks and Heathens, that 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. And now Christians know, how they may, 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, may be and are 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 shalt 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 showeth, that the first writer did not know, what the Stars are: But He took 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, and 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, than he presseth through the Wrath of God, through Death into life, and reigneth with God.  
65. But being Men now at the End of this time, do listen and long very much after the Root of the Tree, through which Nature showeth, that the time of the discovery of the Tree is at hand: therefore the Spirit will show it to them: and the whole Deity will reveal itself; which is the Dayspring dawning, or Morning-Rednesse, and the breaking forth 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, than 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 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 parting-mark 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, generateth itself now continually through Death, and yet the astral Birth or Geniture is not two, but One Body.  
68 But when in these two Days the Creation of Heaven and of Earth was completed, and that 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 fire-Flash, which rose up in the heart of the water, and pressed through Death, incomprehensibly as to Death, there sprung up all manner of Ideas Forms and Figures, as was done before the time of the kindled wrath.  
69. But being 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 form itself, as the Birth or Geniture to Life and mobility was.  

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 fire-flash, through the Word, rose up in the water, than 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 the Third Day the fire-flash in the water of death had kindled itself, than 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, wherethrough their mobility existeth: But the Light which riseth up very softly Gently or meekly in the fire-flash, that, 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 Fire-Flash, 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 through the terror or crack of the fire-flash hath gotten its compacted Body.   

Of the Growths or Vegetables of the Earth.  
76. When now the Wrathful fire-flash awakened and roused up the spirits of Nature, which stand in Death in the Earth, 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, died in Death, and as it did qualify or operate at that time, in the innate 
* or, Instanding.  instant Life of the seven spirits of God, so also it did rise again in the Time of the Regeneration in the Fire-Flash, 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 show forth itself infinitely, as it did in the heavenly place or Seat; but when the qualifying or fountain spirits form the Body, than 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 doth not get their taste and smell, but the power of the Light presseth thorough, 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 on 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 have. For the Metals or Mineral Oars at the time of the kindling of the wrath in the innate instant Wheel of the seventh naturespirit, stood in the Fabric work or operation of the Love, wherein the meek beneficence or well-doing generateth itself behind the Fire-Flash; wherein the Holy Heaven standeth, which in this Birth or Geniture, when the Love is predominant, presents or showeth 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 of the Root of the heavenly Generating: but I set it down here only, that thou mayst know, from whence it hath its Original.  
83. But being it hath been, the excellentest rising up and generating, in the holy heavenly Nature, therefore also it is loved by man above all other 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 mayst Observe the Dayspring or Morning-Rednesse.  
84. There are many several sorts of mineral Oars, 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 is predominant as to one 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 Totall 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 Spirits fabric or work, Earth, Stones, mineral Oars, and water came to be.  
86. Therefore also in the Earth there are found according to the quality of Each Spirit, mineral Oars, 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 Spirits 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, Psal. 12. 7. But when that is done, than it remaineth in the middle or Central Seat in the Heart of Nature, which is the water, sitting in its own quality and Colour.  

I.  
89. First, the astringent quality, which holdeth the Salitter captive in the hard Death, must be melted away, which is the gross stony Dross.   

II.  
90. 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 fire-flash, 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 in the sweet water, 
* or died the Death.  died in Death; And that separateth itself now in the second Melting.   

III.  
91. Thirdly, the Bitter Quality, which existeth in the kindling of the water fire-flash 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 showeth forth itself in several Colours; for it rideth through all spirits, assuming the Colours of all spirits.   

FOUR  
92. Fourthly, the fire spirit also, 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, than the mineral Oary Salitter standeth in the water like a tough Matter, and looketh like that spirit, which is predominant in the mineral o'er: and the light, which standeth in the Fire, 
† or Tinctureth.  coloureth 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 
* Subsistent  sixth, nor is it tough or malleable and pure enough, its body indeed is Subsistent, but not the Spirit.   

V.  
95. Now when it is melted a Fifth Time, than the Love-spirit 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 Melt, getteth power or strength again, which was the proper own of that qualifying or fountain-spirit, which was predominant in this Mineral Oar.   

VI  
96. Now when it is melted the sixth Time, than it groweth somewhat harder, and then the Life moveth, which is risen up in the Love, and stirreth itself: and from this stirring existeth the Tone in the Hardness, and the mineral Oar 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 
† den Alchymisten.  Chemists about the 
* or making.  preparing of their Silver and Gold. For there belongeth and is required a very subtle fire for it, and it may soon be burnt and 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 Simpering, than it getteth a very sweet and meek ringing sound, and continually rejoiceth, as if it should now be kindled again in the Light of God.  
99 But if the fire be too Hot in the Fifth and Sixth Melting, than the new life, which hath generated itself in the Love in the rising up of the Lights power out of the water, is kindled again in the fierceness in the wrath-Fire, and the Mineral Oar becomes a burnt scum and Dross, and the Chemist hath dirt instead of Gold.   

VII.  
100 Now when it is melted the Seventh time, then there belongeth and is required yet a more subtle fire, for therein the life riseth up, and rejoiceth in the Love, and will show forth itself in infinity, as it had 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 show 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, than it hath its true virtue and colour, and there is only one thing wanting, 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 a Chemist, for I write only in the knowledge of the spirit, and not from Experience. Though indeed I could here show 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 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, viz. How, that is in Love and Wrath, and how it doth generate itself now at present in this world.  
You shall find more concerning Jewels and precious stones at the description of the seven Planets.     

The Three and Twentieth 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 showeth forth itself, together with the heavenly and Angelical Government: He will needs have the Deep together with its regiment or Dominion severed from the Deity: for there he seeth nothing, but Stars, and the regiment 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, Can that be God Himself? He continually Imagineth, that this is only a House, wherein God ruleth and dwelleth 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 show thee the true ground of the Deity: If this whole or universal Being, be not God, than thou art not God's Image: If he be any other, or strange God, than 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, than 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 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 
* or, of any other Materials.  of any other Matter, than God himself, how canst thou then be his Child? or how can the Man and King Christ be God's Bodily or corporeal Son, whom he 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 show thee here, 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, than thou beholdest thy God, and in that same thou Livest, and also art or hast thy Being therein, and that same God governeth or ruleth thee also, and out of or from that same God also 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; I write Heathenishly.  
Harken and behold! Observe the distinct understanding, How all this is so: for I write not Heathenishly or Babarously, 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, than 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, than thou apprehendest the Astral Birth or Geniture, where Love and Wrath move one against another; but when thou drawest up the Faith in God, who ruleth in holiness in this Government or Dominion, than thou breakest through Heaven, and apprehendest or layest hold on God at his holy Heart.  
13. Now when this is done, than thou art as the whole or total God is, who himself is Heaven, Earth, Stars, and the Elements, and hast also such a regiment or Dominion in thee, and art also such a Person, as the whole God, in the place of this world, is.  
Now thou sayst:  
How shall I understand this: for the Kingdom of God and the Kingdom of Hell and of the Devil are distinct one from another, 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 tell thee the ground of all by degrees, 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 form 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 kindled or Domineering.  not accensible nor elevable.  
16. For the whole or Totall God standeth in seven Species or Kind's; 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 Generating 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:  

I.  
19 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 it 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 drieth them so, that they subsist or are fixed.   

II.  
20. The Second Generating is the Sweet water, which is generated also 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 the astringent again, and then quencheth and matigateth it, that it be not too much astringent, as it might be in its own sharpness, if it were not for the water.   

III.  
21. 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 movable, from whence mobility existeth.   

FOUR  
22. The Fourth Generating is the fire, which existeth from the mobility or rubbing in the astringent spirit, and that is now sharp burning, and the bitter is stinging and raging. But when the fire-spirit rubbeth itself thus ragingly in the astringent coldness, than there is an anxious horrible quaking Trembling and sharp opposite contentious generating.  
Observe here the Depth.  
23. 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 Judgement 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 salt-water, which yet is not water, but such a hard kind of power and virtue as 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, than 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, than the fire-terrour or crack cometh forth first, as when you strike upon a Sto●● the firecrack is first, and then the light first ●●●ceiveth itself from the firecrack.  
29. Now the firecrack in the water goeth through the astringent quality, as maketh it movable, but 〈◊〉 light generateth itself in the water, and becomes shining Light, and is an impalpable meek and most richly loving Being, which neither I nor any other Creature can sufficiently write or speak of, but I stammer only 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, well-doing, well-smelling and well-tasting 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 refreshment, 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 4. Kind's or Species are set or put into such a soft and meek well-doing, and refreshment, assoon 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 Devil's fire into the Light of God.  
32. For the Light hath had no beginning in the generating of God, but hath shined or given Light so 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 mayst see, what is the condition of the Devils and of Hell, and what the condition of Man is, when the divine Light extinguisheth in him, so that he sitteth in the wrath of God, and then he liveth in such a Generating in such an anguish, Smarting Pains, woe and misery.  
34. Neither can I declare it unto thee in any other manner: for I must write so, 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 mitigateth it, that, is the true Heart of God, or Son of God. For he is continually generated out of the Father, and is another Person 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. the only begotten Son of the Father, John 1. 14. And this Light I call in the humane Birth or Geniture, the animated or Soulish Birth,  
[understand, the Image, which Budded forth out of the Essences of the Soul, according to the similitude of God:] or the 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.   

V.  
37. The fifth Generating in God, is, when this Light thus very gently mildly and amiably presseth through the first four Births or Generating, 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 is as if continually the life did rise up in and from Death.  
38. There each spirit tasteth of the other, 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, 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 Generating 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 is Bolted up as in a strong Hold. This generating is a very meek beneficial well-doing, and the bitter spirit now is the Living Mobility.   

VI  
40. Now the Sixth Generating in God, is, when the Spirits in their Birth or Geniture thus taste, one of another, for than they become very full of Joy: For the fire-flash 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 the other, than 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 
* melody or Music.  Tune existeth.  
42. For from the touching and moving the living Spirit generateth itself, and that same Spirit presseth through all-Births or Generating, very unconceivably 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, than it conceiveth or apprehendeth the Light, and speaketh or inspireth it again into the Birth or Geniture through the moving Spirit.  
And this moving Spirit is the Third Person in the Birth or Geniture of God, and is called God the Holy Ghost.   

VII.  
44. 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, than 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 are the figures also Imaged.  
46. And this Birth or Geniture now is called, GOD the Father Son and Holy Ghost: and neither of them is the First, and neither of them is the Last: though I make a distinction, and set the one after the other, yet neither 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 by this way of distinction, that the Reader may understand it: for I cannot write mere heavenly words, but must write humane words. Indeed all is rightly truly and faithfully described; But the Being of God consisteth only in Power, and the Spirit only comprehendeth it, and not the dead or mortal Flesh.  
48. And thus thou mayst understand, what manner of Being the Deity is, and how the three Persons of the Deity are: thou must not liken the Deity to any Image; for the Deity is the Birth or Geniture of all things. And if there were not in the First four Species or kinds 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, is astringent, severe, contracting and retentive, and formeth and contracteth the Birth together, and maketh the Birth thick or solid, so that out of it Nature cometh to Be: and 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 it together, and drieth it; 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, and mitigateth it, than the mild beneficent well-doing 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 rarified as water is in the Air; and yet the stock of Nature as to the heavenly comprehensibility remaineth standing.  
55. For the astringent and fire-spirit holdeth it fast, and the meek water, which melteth from the Body of Nature in the kindling of the Light, that goeth through the severe and 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 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, than they quake or Tremble for very Love and Joy, 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 being 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 incaptive 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: And then the trembling crack becometh enlightened with the Meekness of the Light, and goeth in the Birth or Geniture up and down, and cross-ways 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 the other, for the powers are as loving Brethren in one Body, and the meekness riseth up, and the spirit generateth and showeth itself infinitely.  
62. For that power, which in the turning about showeth 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 middle most 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 one being several and Totall, and yet neither of them is divided asunder from the other.   

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 whatsoever thou thinkest upon even in the smallest circle, that can be imagined, is the whole Birth or Geniture of God, perfectly incessantly and irresistably.  
68 But if in a Creature or in any Place the light be extinguished, then is the austere Birth or Geniture there, 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 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. And the Father loveth this his only begotten or innate Son therefore so heartily, because he is the Light and the meek beneficent well-doing 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 neither.  
72. Observe here ye Jews, Turks and Heathens, for it concerneth you; to you here are opened the Gates of God, harden not yourselves, for now is the acceptible time.  
73. You are not forgotten of God at all, but if you convert, than 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 
* or have my Being in him.  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, than 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 mayst know, that the Air is that very spirit, but in the Place of this world Nature is kindled therein very swellingly 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 it, the Key is here showed to thee.  
78. Thus there is one God and three distinct Persons one in another, and neither of them can comprehend or withhold or fathom the Original of the other, 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 form 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: And 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! who ride from Heaven into Hell, and from Hell into Death, and therein the sting of death lieth: view thyself here thou worldly wise Man, that art full of base wit Cunning and subtle Policy.  
81. Take notice ye worldly wise Lawyers, if you will not, come before this Lookingglass, even before the bright and clear face of God, and view yourselves therein, than the Spirit presenteth to you the Birth or Geniture in the innermost astringent circle; where wit cunning and prudence is generated, where the sharpness of the anxious Birth or Geniture of God is, for there your prudence cunning and deep reaching wit is generated.  
82. Now if you will be Gods, and not Devils, then make use of the Holy and meek Law of God, if not, than you shall for ever Eternally generate in the austere and severe Birth or Geniture of God.  
This 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 kiss and court one another.  
85. Such a work also the Holy Angels exercise themselves in, and in the ternary of God there is a very meek, pleasant, and sweet being, where the Spirit always elevateth itself in the 
* Tune melody or Music.  Tone, and the one power toucheth the other, as if there were pleasant Melodious Hymns or Songs and consorts of musical Instruments played upon.  
86. And as the rising up of the spirits, in every place is, 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 they are in the Birth or Geniture of God.  
87. Therefore as the Being of God presents or showeth forth itself in the Birth or Geniture, so do the Angels also, and that power, which at any time hath the primacy in the Birth or Geniture of God, and rejoiceth out of the Heart of God in the Holy Ghost, that Power's Prince of the Angels beginneth also his Hymn, and Jubilateth with his Host or Army, now one, then suddenly another, for the Birth or Geniture of God is like a Wheel.  
88 But when the Heart of God showeth forth itself with its Clarity or Brightness, than 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 Judgement 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 suttlety and wit proceedeth.  
Now thou wilt say to me:  
90. Dost not thou seek after deeper suttlety than we? thou wilt needs climb into the most hidden secrets of God, which is not fit for any Man to go about. We seek only after humane Prudence and suttlety, 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, than 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 any thing 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 got in thither, than 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 being they 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 is the Dawning or Morning Redness 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 hath 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 T●ing, 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 ar● wieked, t●en as to thy Soul thou art in Hell-fire.  
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, they 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, which 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 only understandeth it, but the Body holdeth still, as the Nature in God doth, and lets the spirit co-work 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 be God alone, and kindled the wrath-fire in himself, and so did all his Angels also.  
100 But when that was done, he roared with his kindled fire-spirit, abroad into the Nature of God, and then the whole Body in the Nature of God, as far as his Kingdom and Dominion reached, was kindled: But being 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 standing 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 fire-Birth, but was Spewed out with his fire-spirit, into the outermost Nature, wherein he had kindled the wrath-fire.  
102. And that 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 unctuousness 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 
* right or Order.  Law of the Deity.  
105. For otherwise they cannot generate themselves, neither can they die or pass away, vanish and be no more, but they stand in the most anguishing Birth or Geniture, and there is nothing in them▪ ●ut mere fierceness, wrath and malice; the kindled fire-source riseth from eternity to eternity, and they can never touch nor see nor apprehend the Sweet and Light Birth or Geneniture of God any more.   

Of the kindled Nature.  
106. But 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 dwelling house for the Devils, and keep them Prisoners therein, in that they were the children of wrath, in whom he must rule with his fierce Zeal or Jealousy, and they also in the wrath of God.    

The Four and Twentieth 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, 
Printed Copy. Of the Dead Nature, and of the Fourth Day.  was benumbed or deadned 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 began 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 broke forth through Death. For there the light broke forth through the Darkness, and made the dead body of Nature to spring flourish and to be stirring and agile.  
3. For on the third Day the Body of Nature did travel so hard in anxiety, till the Love fire had kindled itself in the Death, and till the Light of life was broken forth through the congealed Body of Death; and sprung up out of Death; but on the third Day it stood only in the Fire crack, 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, nor 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 neither.  
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 wraths, and generateth to itself a new 
* or, Divine Body.  Body of God, out of the house of wrath which subsisteth eternally in the Love of God in comprehensibly 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 show it to thee in an Earthly similitude, that thou mightst 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 Vegetation, yet it is not quite Dead, but in a faintness or imbecility, and there is a great difference between it and the Body, which groweth next under the Rind or Bark. But 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 it were dead, and cannot comprehend the Life of the Tree, but only hangs to it, and is a Cover to the Tree in which worms do Harbour, which in the End destroy the Tree.  
9 And 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 died therein.  
[Understand, it 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 darkness, that is the house of Life, wherein Love and Wrath wrestle one with another.  
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 springeth up also in the House of darkness, and holdeth many a Noble Twigg captive in Death through its infection in the house of fierceness.  
13. And this now is the Sum, or the Contents, of the Astral Birth or Geniture, of which I here intent to write.  
And 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 the wrath of God, was kindled by the Devil, in this world, than 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, than the Deep was cleared, but was very dark, for the light therein was dead in the wrath.  
15. But now the Body of God, as to this world, could not remain in Death, but 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, as also the Holy Ghost, died not, but the Light, which is gone forth from or out of the heart of God from eternity, and hath enlightened Nature, which is generated out of the seven spirits, that 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 thus to be done: He would create an Angel, which was Adam, who should generate out of himself Creatures like himself, which should possess the House of the New Birth, and in the middle of Time, their King should be generated or born out of a Humane Body, and possess the newborn Kingdom as a King of these Creatures, instead of the corrupted and expelled Lucifer.  
19 And at the fullness 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, which were Men: And Then, God would bolt and bar up the Devil in the House of darkness in an eternal Hole, 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, and that must stand, which is, he would re-edify out of the corrupted Nature of the Earth, or build again to himself an Angelical Host or Army: Understand, viz. a true Body, which should Subsist eternally in God.  
21. It was not God's intention at all to let the Devil have the whole Earth for an eternal dwelling house, but only the Death and fierceness of the Earth, which the Devil had brought into it.  
22. For what sin hath the Salitter committed against God, that it should stand totally in Eternal shame? None; It was only a Body, which must hold still, when the Devil elevated or swelled himself therein.  
23. Now if He should have instantly left it to the Devil for an Eternal dwelling House, than 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 unequal to be so.  
24. Now the purpose of God was, to make a curious excellent Angelical Host or Army out of the Earth, and all manner of Ideas forms or Images. For, in and upon that all should Spring, and generate themselves anew, as we see in mineral Oars, Stones, Trees, Herbs and Grass, and all manner of Beasts; after a heavenly Image or Form.  
25. And though those Imagings were transitory, being 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 mean while Lord Lucifer should lie captive in the Darkness in the Deep above the Earth; and there he is now, and may very shortly expect his Portion.  
27. And 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, it is from the Infiniteness, which is in the 
* Infection or Affectings.  efficiency of the seven spirits of God, in one another, which generate themselves infinitely.  
29. But that the Birth or the bodies of the Stars do not change or alter in their seat, but do as they did from eternity, it signifieth that there shall be a constant continued Birth or Geniture, whereby the benumbed Body of the Earth should continually and constantly, in one uniform operation, which yet standeth in the infiniteness, be kindled again, and generate itself a new, 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 new borne Body.  
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 who indeed in their sharp or acute understandings far excelled our Philosophers, but the right Door of knowledge hath remained yet hidden to them.  
13. Behold! the Stars are plainly incorporated or compacted out of or from God, but thou must understand the difference between them: for, they 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 wrestling and fight, wherein the Heart of God always generateth itself, & the Holy Ghost continually riseth up from the rising of the Life  
32. But the sharp Birth or Geniture of the Stars cannot apprehend the Heart of God again, 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 ●r 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.  
It is Just such a Birth, as is in Man; the Body is even the Father of the soul, and when the Body standeth in the anguishing Birth or Geniture of God, as the Stars do, and not in the fierce hellish Birth, than 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 beginning less infinite Heart of God, which is in and above all Heavens.  
36. It is not only generated in and from the Stars, 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 every where:  
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 one in another, 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 the new Body of God in this world is built.  
39 But it is in the Stars as well as in all Ends corners and places, but not in any place, comprehensible or palpable, but filleth or replenisheth all alike at once: 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 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 
† the first inward stirring of Life in the Child.  mobility or stirring of a Child in the Mother's Body or Womb in Three 
* as Gen. 38. 24.  Months: But now they have attained their kindling from the eternal benumbed water of Life, for that water in Nature 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 fire-flash 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 broke through Death, and the New Birth began.  
43. For so long, and not an hour longer, the new born King and Grand Prince of this world, JESUS CHRIST, rested in Death, and hath born or generated the first three Days of the Creation of Nature, and that very Time; 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 new born 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 beginning less 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 is now altogether holy and pure; No, but it standeth in its sharpest, austerest, and most anxious Birth, wherein the wrath of God uncessantly springeth up like hellish-Fire.  
46. For if Nature had fully changed itself with its sharp Birth into Love, according to the heavenly Right Law or Manner, than were the Devils again in the Seat of God.  
47. And this thou mayst 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 it 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 it cannot alter the kernel of the sharp Birth, but is generated out of it, and keeps its holy new life to itself, and presseth through the angry Death, and the angry Death comprehendeth it not.  
50. Now this love and wrath is 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 Earth and austere Birth, the power, which is in the Light, 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 B●eing, as was done from Eternity.  
53. Behold! God the Father Spoke to the People of Israel on Mount Sinai, w●en he gave the Law to them, saying, I am an angry zealous or Jealous God to those, that hate me, Exod. 20. 5. Deut. 5. 9  
54. Now thou canst not make of this One only Father, who is both Angry and also full of Love, two Persons, but he is one only Father, which 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 continually generateth his heartily beloved Son from eternity, 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 Ghost; 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, than it becometh very meek, and is as it were like a Man that is a sleep, in whom the Life still moveth, and the Body is in a sweet quiet rest.  
60. And in this Body of nature now was the kindling 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 might 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 had 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 had been one Heart, one Will, and one Love with or in the Holy Trinity: for to that end also 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 being 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, and so thereupon his Heart should sit in the source of wrath. No! that is impossible that it should be, 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 ●ramer 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 any thing 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 one with another.  
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 but half, for the Heaven is the Partition between Love and Wrath: That Heaven is every where, even in thyself.  
67. And 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 with his light; and therein the holy Ghost breaketh through in thy Heart, and generateth thy Soul to be 
* or New Divine Body  a New Body of God, 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 qualifyeth mixeth or uniteth with the whole body of this world; and there is no difference between the Stars and the Deep, as also 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. And 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, than 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 fire-source 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 wrath-Devil sitting there; but if thou breakest through, than 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 Ghos●, and the Devil knoweth not the New man, for he is not in his 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 Love-fire 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 one to another, seeth into his very Heart. For when he cometh with his fierce and hellish Temptation, like a fawning Dog, than he setteth upon us with his wrath in that part, wherein the austere Birth or 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, than the Hellhound retireth, and then the new Man feeleth very well, what device the Hellhound hath darted or spit into the astral Birth, and then is it time to Purge and scour it out.  
75. But I find, that the cunningest Devil is set against me, he will raise scorners and mockers, who will say, that I intent by mine own conceit to grope, dig deep and search out the Deity. Yes, Mr. Scorner, thou art indeed 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, God is a very meek, simple and quiet still Being, and groapeth not in the Bottom of Hell and Death, but in his Heaven, where there is nothing, but an Unanimous meekness: therefore it is not meet for me to do so.  
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 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 Five and Twentieth Chapter.  
Of the whole Body of the Stars 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, 
* infection.  influence and breaking through of their powers, and virtues denoteth and produceth; and How thereby wind, rain, snow and heat is caused, also Good and Evil, 
* Good Hap, Bad Hap: Good Luck and M●schance or Mischiefs.  Prosperity and Adversity, Life and Death, and all the drivings and agitations, in this world.  
2. And indeed it hath a true foundation which I know in the spirit, 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 to 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, being I have not studied it: but I write in the spirit of my knowledge 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 any new thing on foot, 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 thorough, and in the impulse and 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 me and my family: 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, than the Gate of Heaven in my knowledge, was bolted up.  
7. And then my soul was so afflicted in anxiety, as if it were captivated by the Devil, whereby reason got so many checks and assaults, as if the Body were presently to fall to the ground, and the spirit would not give over, till it broke through again through the Dead or Mortal Reason, and so hath broke open to pieces, the Door of darkness, and hath gotten its seat again, in the stead thereof.  
8. Whereby I understand, that the spirit must be tried through the Cross & 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 when I perceived, that my Eternal Salvation was concerned therein, and that through my negligence the Gates of the Light would be shut against me, which yet was the very Firmament and Fort of my Heaven, wherein my soul did hide itself from the storms of the Devil, which I took in, and gained with great toil and many hard assaults, and stormings through the Love of God, by the breaking through of my Redeemer and King JESUS CHRIST, and therefore I leave my care to God, and will take my fleshly Reason Captive.  
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 quite fall to the ground, I regard none of these things: but will say with the royal prophet David (Psa. 73. 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 the flesh be troubled, and must endure misery, yet faith in the knowledge of the Light, must move and soar above Reason.  
12. And 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 shall demand the Talon he hath entrusted me withal; but that I may present into him with usury, or profit and gain.  
13. Therefore I will not bury his Talon 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 Talon in the Darkness, and didst not put it out upon use, and so now I might have received it with usury, gain and profit? and so then he will 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, than it became a House of darkness and of Death.  
25. 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 being 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 in the kindled wrath, yet it must subsist according to the 
* Law and Order.  Right of the Deity, 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, Life and Wrath shall be separated asunder.  
19 Now when thou beholdest the Stars, and the Deep, together with the Earth, than 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 aloff, is not the Heaven, but is only the old Body, which may be justly called the corrupted Nature.  
20. But that 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, than it is as it were of a Light-Blew or Azure colour.  
21. But how deep or how large the place of this world is, no Man knoweth, though some Natural Philosophers Mathematicians Astronomers 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 every where all over, to this very time, and till the last Judgement Day▪ and the Wrath House of Hell and of Death is also in this world every where, even to the last Judgement day.  
23. But the dwelling of the Devils is now from the Moon to the Earth, and 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 Regiment 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 show thee, 1ᵒ. How the Body of this World came to be, and 2ᵒ. How it is at present, and then 3ᵒ how the Regiment 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 arisen 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 Effectings, whence rose up so many several varieties of figures and Heavenly Ideas or vegetations: So also the Holy God form 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 mayst 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 & 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 & 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 being 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 and new Body. And therefore I must let it alone till I come into the other Life, and must give my bestial Body, Mother Eve's Wrath-Apples to Eat.  
Concerning  
The kindling of the Heart or Life, of this World.  
32. When God had brought the Body of this world, in two Days into a right form; and had made the Heaven for a Partition between the Love & the Wrath, then on the Third Day the Love pressed through the Heaven and through the wrath, and then instantly the old Body in Death stirred and moved itself to the Birth or Geniture.  
33. Eor the Love is hot, and that kindled the fire-source or quality, and that rubbed itself in the astringent and cold quality of benumbed Death, till the astringent quality was heated on the third Day, whereby the mobility or the astringent Earth, became movable.  
54. For all stood in the fire-crak till the fourth Day, and then the Light of the 
* SOL  Sun kindled itself for the whole Body stood in anguish or Pain in the Birth, as a woman in Travel.  
35. The Astringent quality was the encompasser or encloser of the life, in it now; the Heat was anxious, which was kindled through the Love of God, and did thrust forth 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, than the nex Circle or Orb above the Sun, stood in the fire-crak, 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 fire crak, and there it remained standing as a Captive, and became corporeal.  
37. In this Revolution the Planet 
* MARS  Mars came to be, whose power standeth in the Bitter fire-crak, for it is a Tyrant, Rager, Raver and Stomer, like a fire-crak, 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. Bu● being 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 assoon 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 standing 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 poin● 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 every where, 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 every where all over as Light as it is now in the Sun.  
43. And now if the great Heat were taken away from the Sun, than it would be One Light with God: but seeing that cannot be in this time, 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, pray to or honour the Sun as God, for its place or Body cannot apprehend the water of Life, because of its Fierceness.  
The Highest ground of the SUN and of ALL the PLANETS.  
45. And 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 understand it better, who have written of such matters: and they will look On this 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 hold that for the most part to be good and right.  
47. But that I write otherwise then they in some things, I do it not out of self will or conceit and supposition, doubting, whteher 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 they came to be, & from what they are proceeded, I cannot learn it from any Man; for they know it not, neither was I present, when God created them.  
49. But being the Doors of the Deep, and the Gates of wrath, and the Chambers of Death also are set open in my spirit through the Love of God; the spirit, therefore, must needs look through them.  
50. And accordingly I find, that the Birth or Geniture of Nature standeth to this Day, and generateth itself just foe as it first took its beginning, and whatsoever riseth up in this world, whether Men, Beasts, Trees, Herbs, Grass Mineral Oars, or what it will, all riseth up in such a quality manner & form, also every Life be it good or bad, taketh its original thus.  
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, than I were but a blind Stock, but being 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, and would fain be rid of the wrath and wickedness, and yet cannot: For he is as the whole house of this world, wherein always love and wrath wrestle one with another, 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 Man is always seeking here 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: That the Desire of the flesh in soft pleasingness, to be Rich, to be Handsome, Beautiful & 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 is it 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 struggling waverest thyself; suddenly thou art deep in water, suddenly above water again, yet always in a great Terror and danger, Expecting to sink down to the bottom; the water coming often into thy Mouth, always expecting Death by being Drowned.  
61. Just in this manner thou sittest and no other, 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 fighteth with him continually; if he will not defend himself, than he is taken captive and slain.  
62. But how can he defend himself, that swimmeth in a Deep water, he hath enough to do, to keep himself up struggling and wavering in the water, and yet nevertheless he is there also assaulted and stormed by the Devils.  
63. O Danger upon Danger! as our King Christ also saith; 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 Math. 19 24. Mark. 10. 25.  
64. But if any will be new born again, he must not yield himself to be a servant to Cove toufnesse, Pride, State and self-power, 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, which 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 perfect delight beauty and brightness, this I tell as the word of the Spirit.  
Now Observe.  
65. The 
* Sol.  SUN hath its own Royal place to itself, and doth not go away from that place, where it came to be at the first; as some suppose, that it runeth round about the Globe of the Earth in a Day & 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 roveth 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 runneth round in a year, once about the Sun as the 
* Venus Mercury  other Planets next the Sun, but 
† Saturn Jupiter Mars  Saturn and Jupiter, as also Mars by reason of their great Orb circumference, and great height cannot do it, because they stand so high above and far distant from the 
* Sol.  SUN.  

How 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 any where above the Earth: and if God should kindle the Light by the Heat, than the whole world would be such a mere SUN; for that same power, wherein the Sun standeth, is every where, all over; and before the time of wrath, it was every where all over in the place of this world, as Light as the Sun is now, but not so intolerable.  
69. For that heat was not so great as in the Sun, and therefore the light also was 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 is as the Light in a Man's Eye, whereas also the place of the Eye belongeth to the Body, but the Light is different or distinct from the Body.  
70. And though indeed it 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 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 of the other 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 that could have shone forth in the outward Body besides the Heaven, there stood all powers as it were captivated in Death, and were in great anguish, till they had heat 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, than the Love in the Light of God broke 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 assoon 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 competent Meekness, and could stand or extend no further in such Anguish.  
77. But being the Heat was so terrified by the Light, thereupon its horrible fire-source 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 Gods predestinated purpose: therefore also the SUN came to be no bigger.   

Of the Planet Mars.  
78. But when the Sun was kindled, than the horrible firecrack went forth upward from the Place of the Sun, distant from 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 15750, Miles off from the Sun: which I contradict not, because I meddle not with the measuring of Circles: And so far that firecrack went on a sudden 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 lay no sooner hold of it; 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 throughly 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, than 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 fitting stayed there corporeally, and took possession of that Place for a Habitation.  
But thou must understand this thing aright:  
83. It was the power of the Light, which stayed in this place, 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 shineing 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 fire-flash did shoot forth or went forth out of the water, which was very terrible and bitter, 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 fire crack, 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 then 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 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 will rightly search into the Original of the Stars Birth and Geniture or their beginning, than we must exactly know the Birth or Geniture of the Life, viz: How the Life generateth itself in a Body; for these all 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 concrete together, is one Body. Every Creature, when life is once generated in it, than afterwards its Life standeth or subsisteth in its Body, as the Birth or Geniture of the natural Body of this world doth, 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 first of all 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 insearchable.  
93. But in this hard, severe and cold power standeth the corporeal being, or the Body, wherein the spirit of life is generated, and out of that same spirit the light and understanding is generated whereby then the senses and Trial or Probation of all powers, doth exist.  
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.  
97. For as it is generated out of all powers, and hath the fountain of all powers, so with its shining lustre also it 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, in a Creature, is; so is the first Regeneration of the Nature of the new Life in the corrupted Body of this world: And he that denyeth it, he 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.  

I  
97. For, first behold! thou canst not deny it, 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 this outward Body of this world: and now thou canst not say, that the animated or soulish Birth goeth away or departeth from the Heart, whilst the Body standeth in the mobility or Life.  
99 No more doth the Sun go away or depart from its seat, but retains and keeps its own place, as a Heart, to itself, and shineth forth as a Light or as a spirit of the whole 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.   

II.  
101. And secondly thou canst not deny neither, but that the Gall in a Creature, is not existed from the Heart, and yet 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, than the firecrack goeth before, which riseth up out of the anxiety of the water in the Heat.  
102. For when heat, is so anxious in the cold in the astringent quality that the Light kindleth itself through the hidden Heaven of the hart in the corporeity, than the anxious Death in the wrath of God is terifyed, and departeth as a crack or flash from the Light, and climbeth upward very terribly trembling and timorously, & the Light of the Heart hasteneth after it and affecteth or possesseth it, and then it remaineth sitting still.  
103. And this, is & signifieth the Planet Mars, for thus it is become a Being, & 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 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.   

III.  
105. Thirdly, thou canst not deny, but 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 Brayn in the Head taketh its original from the power of the Heart.  
Observe:  
106. After the firecrack of the Gall, or Mars, was departed from the Light of Life, than the power pressed out of the Heart of Life after it, even into the Head into the austere quality, and when the power can rise up no higher, than 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, than it goeth to its Mother again, into the Heart, and then it standeth as a perfect spirit or will, or as a new born Person, which, in Man, is called the Soul.  
111. Now behold! as the Brain in Man is a Being and product, so is the Planet Jupiter also, a being and product: for it hath his 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 exsiceated or dried by the austere and cold power.  
113. And is rightly▪ the Brain in the corporeal Government of this World, from whence the senses and 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 comprehensibilitie or palpable things: but the holy fountain or wellspring is incomprehensible and unsearchable or unfathomable to outward Reason. For the Astral Birthor Geniture standeth with the Root in the holy Heaven, and with the Corporeity in the wrath.     

The Six and Twentieth Chapter.  
Of the Planet, Saturnus.  
1. SAturn; that cold sharp austere and astringent Regent, takes its beginning and Original, not from the Sun; for it hath, in its Power, the chamber of Death, and is a dryer 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 comprehensibilitie or palpability, and in the power of these two Planets standeth the whole Body of this world: and there cannot be any Creature or imaging, nor any mobility, without the power of these two, in the natural Body of this world.  
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 comprehensibilitie or the rising up of the Birth of all qualifying or fountain spirits; 
Naturligkeit.  so also the astringent quality stood in its sharpness and severest Birth or Geniture, 
Naturalnessa  and attracted or contracted most strongly and eagerly, the whole work or effect of the qualifying or fountain spirits.  
4. From whence then the Earth and Stones 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.  
5. But when, on the first day, the Light somewhat broke forth again, through the word or Heart of God in the Root of the Nature or Body of this world, as a choosing or appropriating of the Day or beginning of the mobility of Life, than the severe and astringent Birth or Geniture obtained again a glimpse, or rising up of the life in the Birth or Geniture.  
6. And from that time it 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 being the Heart or power of the Sun could not open the anxious Birth or quality of fierceness and wrath, and temper the same, especially aloft in that height above Jupiter, thereupon that whole circumference or sphere, stood in a Horrible anxiety just as a woman in travel, and yet could not awaken or raise the Heat, because of the horrible coldness and astringency.  
8. But being the mobility nevertheless 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, could not kindle itself, from whence the Light existeth, and out of or from the Light through the water, the Love and meekness exist, but it was a Birth or Geniture of an austere cold and severe fierceness, which is a dryer, spoiler, and enemy, of meekness, 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 it 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 revolutions 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 & Imaging 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 contayner or encloser of the Brain, wherein the Thoughts are generated: So the Saturnine power is an environer, drier and contayner of all Corporeity and comprehensibilitie or Palpability.  
15. And as the Planet Jupiter, which is an unshutter, and Generator of meekness, and 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 genenerated 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 its original and descent or proceeding from the Springing up of the Sun also, but its condition, quality, being, and proceeding or descent, is thus.  
Here observe this rightly and exactly.  
17. When the Love of God kindled the place of the Sun, or the SUN, than there sprung up first out of the anxiety, out of the Place of the Sun, out of the seven qualifying or fountain spirits of Nature; the terrible fierce, bitter, fire-crak, whose Birth and principal or first original is the kindled bitter wrath of God, in the astringent quality, through the water.  
18. And that, sprung 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, the power of the light; which at the beginning had generated itself out of the unctuositie or fatness of the water behind the fire crack; 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 existed the sensibility of Nature, or the Planet Jupiter.   

The Gate of Love.  
20. But when the two spirits, of the mobility, and 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, then 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 him, & supposed thus fiercely & powerfully to Rule there●n then presently the Light in Nature went out, wherein he supposed to be the Lord; & 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 Regiment 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 or touch; neither was it useful or profitable to him at all.  
24. For he can no more see in the Light of the Sun, but in the darkness, for he is not become a Creature in this Light, and therefore it is not profitable or useful to him.  
25. But being there must be a new Government or dominion, it must needs be such a one as the Devil could lay no hold on or touch, or that he could make no 〈◊〉 as his corporeal proper own.  
Now that 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 him self said, when he assumed the humanity, I am the Light of the World. John 8. 12; He 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 he was new Borne 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. 1º, First there arose the firecrack, or the mobility in the Heat, & that is the beginning of Life in the Chamber of Death.  
2º, After this secondly, the Light in the unctuositie or fattness of the water became shining in the Heat, and that is now the Sun.  
3º, And thirdly when now the Light of the Sun had affected or possessed the whole Body of the Sun, than 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 being the Place of the Sun, that is, the SUN itself, contained all qualities according to the Right of the Deity, as also all other places had; thereupon instantly in the first kindling, all the qualities went upward and downward, and generated themselves according to the eternal beginning less 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 the Love of Life, that went downwards according to the Nature of Humility.  
34. Out of this the Planet Venus existed: for in the House of Death it is an opner of meekness, or a kindler of the water, and a soft penetrater into the hardness, a kindler of the Love, in 
* Venus  which the upper Regiment or Dominion, as 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, through the Skull or Brainpan, and so the sensibility would transmute itself into highmindedness 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 the Birth or beginning is, of the Planets and Stars, and of the Being of all Being's, in the deep of this world, we must accurately consider the instant or innate Birth or beginning of Life, in Man.  
37. For that taketh such a beginning and rising, and standeth also in such an Order, as the Birth or Geniture of the Being of all Being's in the Body of this World, doth.  
38. For the instant or innate wheel of the Stars and Planets is no otherwise, then as the Birth of the seaventh spirit of Nature, before the time of the world rose up, wherein were form images and figures, forms, shapes, or Ideas, as also heavenly fruits, according to the eternal right Law or Order of the Deity.  
39 And in that, Man is created according to the qualifying or fountain spirits of God, and also out of the divine Being, therefore man's Life hath such a beginning and rising up as that of the Planets and Stars was.  
40. For the beginning, instant or innate State and Being of the Planets and Stars is no other, than the beginning and impulse or government and Dominion in Man.  
41. And now as the humane Life riseth up, so hath also the Birth of the seven Planets and Stars risen or 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 
* Di M●dicos:  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 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 to restoring the Health of others.  
43. But being they are found in Nature to be Murderers, and Malefactors, against the Law and Right of God and Nature, therefore the spirit, which qualifyeth, 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 Lust would have given them leave, which hath perverted their true divine senses or understandings.  
45. Their intent was only to sight 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, & c! Let us see whether a simple Layman, may be able to search into the Birth or Geniture of Man's Life, in the knowledge of God? if it be amiss, then reject it; if it be right, 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: at 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 humane 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 show 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 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.  
51. The Flesh is not the Life, but is a dead inaminate being, which when the Government or Dominion of the spirit ceaseth to qualify or operate therein, soon becometh a dead Carcase, and putrifieth and turns to Dust or Ashes.  
52. But now no spirit can subsist in its perfection without the Body, for assoon as it departeth from the Body, it looseth 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, it is and remaineth a spirit, when it is separated and departed from the Body, but it looseth its Rule Dominion or Government.  
53. These three Dominions or Regiments are the whole Man together with Flesh and Spirit, and they have severally for their beginning and Dominion or Government, a seavenfold 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 beginning less 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 Man's 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 being of all Beings, is; then thou speculatest, contemplatest, meditatest, in the whole Body of God, which is the Being of all Being's, and that is a beginninglesse infinite Being.  
56. But in its own seat there is no mobility, rationability or comprehensibilitie, but it is a dark Deep which hath neither beginning nor End. Therein is neither thick nor thin, opake nor transparent, but is a dark Chamber of Death, where nothing is perceived, neither cold nor warmeth, but it is the End of all things.  
57 And this now is the Body of the Deep, or the very real Chamber of Death.  
58. But now 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 Regiments, the Regiment divideth itself into three distinct Being's, 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 Regiment standeth or consisteth, in the Body of all things, that is, in the whole Deep, or Being of all Being's, 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 every where all over, but when there is no wrestling, than 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 UN-Almighty 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 had so continued, if the seven Planets and Stars had not risen or sprung up from God's spirits, which opened again and kindled the Chambers of Death in the dark House of this world in all places every where, from whence existeth the regiment or Dominion of the Elements.  
67. Moreover thou art to know also, that the regiment or Dominion of the seven spirits of God in the House of this world, is not thereupon 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 every where 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 being the Heart of the Deity hideth itself in the Body of this world in the outermost Birth or Genitnre which is the corporeity, thereupon the corporeity is a dark House, and all standeth in great anguish and needeth a Light, to shine in the Chamber of the darkness, which is the Sun, and that so long till the Heart of God will move itself again in the seven spirits of God in the House of this world, and kindle the seven spirits.  
70. And 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 shall give Light and shine again in the Corporeity, that is, in the Body of this world, and replenish or fill all.  
71. And then the anxiety ceaseth; for when the anxiety in the Dominion of the Geniture or Birth regiment, tasteth of the sweetness of the Light of God; so that the Heart of God triumpheth together in the Birth Regiment, than 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, which keepeth House in the outermost Birth or Geniture in the Body of this world, till the Judgement of God.  
73. Now here thou may'st understand, How the Heart of God hath the Fannio or Casting shovel 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 thorough, 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 so is very thick, dark, anxicu, 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 Humane house of Flesh is a dark valley, wherein is indeed the anxiety to the Birth of Life, and it always highly endeavoreth, intending to elevate itself into the Light, from whence the Life might kindle itself.  
75. But being the Heart of God did hide itself in the centre or kernel, therefore it cannot be, & thereupon the anxietiegenerateth 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 unmeasureable God.  
78. Now these three distinct Dominions or Regiments 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 Mystery. Ye 
* Phisici Natural Philosophers▪  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, Aire, and Earth.  
80. The Earth is the fruit of the seaventh spirit of God, which is Nature or Corporiety; wherein the other six spirits generate themselves again, and figure or frame the Salitter of the seaventh 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 being 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 is, Fire, Aire, 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 seaventh Nature spirit.  
85. For when the Body of Nature was kindled by the Devil, than the word or the Heart of God drew the Mass together, 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, than the Mass stood in the dark Deep in the created Heaven between the anxious Birth or Geniture and the Body 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 of 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, Aire, and Water, as 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 rest of the seven Planets.  
89. The Light in Man, which the Heart of God ●ad breathed in, signifieth or resembleth, the Sun●hich ●hich shineth in the whole Deep; concerning ●hich 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 Birth Right of the seven qualifying or fountain spirits.  
91. And in the seeds there are three distinct things, whereof the one cannot fathom the other, and yet are in that one only seed, and qualify, mix or unite one with another, as one being, and is 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 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 such a Regiment or Dominion also as to the seven spirits as is in the Body of the Deep; And when the seven spirits qualify or operate according to the Birthright of the Deity, than 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 which is generated in the Circle of the seven spirits in the centre, and 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 steed the seed qualifyeth mixeth or uniteth with the Heart of God: But it is that seed only, in which the Light is kindled; but 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 to be 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 the wheel of the seven spirits standeth in such anxiety, in so much corruption and redemption in heat and cold as is apparent to the Eye.  
97. But when the third Mother is kindled in the Light than it standeth in the created Heaven of the holy Life, & shineth through the second Mother, the seven spirit, ●herby the seven spirits get a friendly courtous will, which is the Love of the Life, as you may read in the Eighth Chapter of this Book, Concerning the Love-Birth or Geniture of God.  
98. But the third Mother, they cannot constantly or permanently shine through, for it standeth in the house of darkness, but they often cast a Glimpse upon it, 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 But I mean, in the House of the Deep of this World; though indeed the House of Flesh and the Deep, altogether qualify mix or unite one with another, as one Body, and is one Body, only they have 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 unctuositie 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 cometh 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 have not found it.  
105. But I must once mention that it is the dawning or Morning Redness of the Day, as the Door keeper will have me do.  
Now Observe.  
106. Just as the first Mass was, 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 is the seaventh Nature spirit in the space or room of this World, was kindled, than the word or Heart of God stood everywhere in the centre or midst of the Circle of the seven spirits, as a Heart, which replenished all at once, viz: the whole space or room of this World.  
108. But being 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 every where with the Light & 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. And when this was done, than the qualifying or fountain spirits became very fierce and vehemently struggling, and the astringent spirit, as the strongest, in the seaventh naturespirit, drew very terribly together, the fabric and effects of the other five, from whence the bitter Earth and Stones came to be, but 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, than 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 before 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.  
113. As the Man casts a Glance on the woman, and the woman on the Man, and so the spirit of the Man, understand the Root of the Love, which in the rising up of Life out of the water, riseth up through the Fire, as also the woman's spirit doth; and so one spirit catcheth the other in that Oil of the Heart, whereby presently a Mass, Seed, or driving will, or desire, to the propagating of a Man again, ariseth in the Mass.  
114. Just in such a way and manner, the first Mass also came to be, for the Love-Spirit 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 fire-Flash arose or sprung 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 Love-Spirit 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, than the Mass might have kindled the Soul, from or by its own power, as it was 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, being 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 qualifyeth 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 Meses hath written very right, but the true understanding or meaning, out of what the Earth proceeded, remained hidden to Moses and them that have come after him in the Letter, and 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 fully be 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 thorough 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 spriugeth forth, and, 
* Behmes Epistle 23. vers. 12.  RA. RA. R. P. will be pressed in the Wine Press without the City, and therewith to R. P.  
127. These are hidden mystical words, and are understood only in the Language of Nature.  
128. Mises writeth very right, that Man was created out of the Earth, but at that time, when the Mass was held by the word, than 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, than the unctuositie 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 Love-Spirit 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 blew 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 is Eternal, incorruptible, and undestroyable, 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 Love-Spirit out of the Heart of God Glanced on the Salitter of the Mass, than the Salitter did catch hold of it and conceive 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, standing 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, than all the seven qualifying or fountain Spirits, according to the eternal Birthright of the Deity, had triumphed and qualifyed mixed or united in & with the Light, and had been a Living Angel; but being the wrath had clearly already infected the Salitter, therefore that danger was to be feared, which befell Lucifer.  
Now it may be Asked.  
138. Why were not many Masse's 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 stay 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 Morning-Rednesse, did not break forth in the Centre in the Soul.  
143. For they are divine mysteries, which no Man can search into by his own Reason, and 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, than 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. But it is not a constant and lafting thing or being, clarifying or brightening, 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 Loye, and remaineth standing in its Heaven.  
146. Therefore I can bring it no further, then 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 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. As to 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: Yet his Hourglass is shown to him and set before him.  
151. Now come on you 
* That contend about Election and Predestination.  Electionists and contenders about the Election of Grace, you that suppose you only 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 Mothers▪ Womb, to the Kingdom of Heaven, and reprobated or rejected others.  
152. Here make to yourselves many Masse's, 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: however look you to the Ground, of the Heart,  
152. If you lay hold on the Heart of God, than you have Ground enough.  
154. If God give me Life for a little while longer, I will well show you, Saint Paul's Election of Grace.  
The Seven and Twentieth Chapter.    

Note  

* See Behmes third Epistle▪ to Abraham von Somerfeld, vers. 30. anno 1620.  I advertise the Reader who loveth God; that this book the Aurora or Morning Redness, was not finished: for the Devil intended to put a stop to it and suppress it, when he preceived that the Day would break forth therein. And the Day hath clearly made haste after the Morning Redness, so that it is become very Light. There want yet about Thirty sheets to the end of it. But being the storm hath broken them off, therefore it was not finished; and in ●heme 〈◊〉 while it is c●me to be Day, so that the Morning Redness is passed away, and since that time, the work hath gone on by Day. And it shall so stand, for an eternal Remembrance, being the defect herein, is supplied in the 
* Three Principles. Threefold Life. 40 Questions.  other Books.  
Jacob Behme 1620.   

The Dawning o● Morning 〈…〉 Infancy and Childhood, and 〈…〉 the Creation of all Beings, but very mystically, 〈◊〉 not sufficiently clear, but full of Magical Understanding, for there are some Mysteries therein, which are 〈◊〉 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 only, who knew of no other Readers; he supposed, he made this work only for himself, 〈◊〉 God hath disposed it otherwise.  
Note  
The Author expressed the first syllable MER, in the word MERCURIUS, with an A, as MARTINO, MARCURIUS; not without a special Mystical cause, with the first Vowel A; But because the self conceited 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 common received word, MERCURIUS.  

* See the third Epistle to Abra●●● von 〈◊〉  The Corn groweth against the will of the Enemy; For that which is sown by God, no Man can prevent or hinder the growing thereof.