Aurora

by Jakob Boehme

In the year 1600, in the twenty-fifth year of his age, Jakob Boehme — a master shoemaker of Görlitz in Silesia — experienced a vision that he later described as seeing into "the Being of all Beings, the Byss and Abyss, the eternal generation of the Holy Trinity, the origin and descending of this world, and of all creatures." For a quarter-hour, he claimed, the structure of the entire creation was opened to him in the light reflected on a pewter dish. He spent the rest of his life trying to write it down. This is his first and greatest attempt: Aurora, or the Morning Redness — twenty-six chapters on the nature of God, the seven qualifying spirits, the creation and fall of the angels, the origin of evil, and the redemption of nature. Written in the language of a craftsman encountering the infinite, banned by his pastor in 1612, circulated in manuscript copies across Europe, and finally published in John Sparrow's English translation in 1656, thirty-two years after Boehme's death. It is one of the most extraordinary documents of Christian mysticism — not despite its difficulty, but because of it. Boehme does not simplify. He reaches.

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
Lightenings and Thundrings, and Voyces:
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 Glasse 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 Lyon,
and the Second Beast like a Calf, and the
Third Beast had a Face as a Man, and the
Fourth Beast was like a flying Eagle.

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 sate on
the Throne, who liveth for Ever and Ever,

verse 10 The Four and twenty Elders fall
down before him that sate on the Throne,
and worship him that liveth for Ever and
Ever, and cast their Crowns before the
Throne, saying,

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 Vialls 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
Bloud, 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 Darknesse,
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 sate in Darknesse
saw great Light: and to them which
sate in the Region and shadow of Death,
Light is sprung up.

[foreign text].

[foreign text]

Revelatio Omnium Revelationum.

This AVRORA, or
Rednesse of the Morning
Is the WONDER of the World.

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 Booke Aurora.

For since the time of the writing of this Booke Aurora,
Day-spring or Morning Rednesse; the lovely
Bright Day hath appeared unto the Author. And all
that which is too obscure here, is held forth most cleerly
in them; which is truly a great WONDER, as the
Reader who loveth God, will find.

Although the Authour indeed had written this
Book only for himselfe, according to the gift of Gods
Spirit, but knew not then the Counsel or will of God
concerning it.

Begun the 27 of January, in the
yeare 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 deepe
writings: But of all the benefits that doe accrue thereby,
it is one inestimable Excellencie of them, that they helpe the
Mindes of all sorts of people, that will take paines to reade
and to consider them; in the understanding of the Holy
Scriptures: and that satisfactorily and convincingly, without
neede of having any reference to the vast Commentaries
of Authours, either in the Learned or Moderne
Tongues: and they will help Men to be able to discerne 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 then Ordinary;
one sort being judged to deny, a Christ without,
and the other, a Christ within; whereas it might be considered,
thatChrist is not divided, though he be every
where in all places, and in all things, and yet but once manifested
inthe likenesse of sinfull 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 weeSuffer with him, we shall also be
glorifyed with him, at his appearing: Pauls desire to

know nothing butChrist and him crucified among the
Corinthians; was not to know them to crucifie Christ, but
the vertue 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 notcrucifie
to himselfe the Lord of glory: And what Christ did
in the Flesh once, alwaies had and hath its powerfull effect
in the Spirit of every Soul that is united to him within it
selfe, and not otherwise: Therefore we should learne to
understand, how, it is Christ, that wasthe 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 himselfe was nailed on the Crosse and gave up
the Ghost: and still suffers and is slainin his Members;
and as he will say at the Judgment, when all shall appeare,
from Adam to the last Man that is borne of a Woman,whatsoever is done to the Least of those that believe
in him, it is done to Christ himselfe, 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:
His Flesh is meat indeed, & his Blood is drink indeed,
and they that did not eate and drink it, though it
were within them (otherwise they could not doefo) had
[•]o part in him: and this be said when himselfe was conversant
with his Disciples before his Suffering and Death;
Therfore there cannot be a Christ, within, in Christ without,
but one and the same Christ within and without, now and
then, and alwaies, 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 doe not endeavour to reconcile
the meaning of those Texts, which seeme so extreamely
to differ. For perfection;Be ye perfect as your
heavenly Father is perfect,
was a perfect and

upright Man.fect
Man. And there is mention made of the
also,
viz:
ing
of God in Christ Jesus. On the other side:
sin all. And
the Apostle John, who no doubt was then borne of God,
saith:
if [wee] say, not
if he or they say, or whosoever saith: And while he was in
the instant of high Revelations,
down before the
Angel to worship him, thinking it had been God, but
the Angel said to him, See thou doe 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 sinne: 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 testifie:
And
one that shall be presented perfect, is to
be presented perfect in Christ Jesus, so that our perfection
consisteth in him not in Selfe: and so the Gifts of God are
perfect, or else we could not be
for that
is not of our selves, but is the gift of God
and therefore
it may well be said by the Apostle Paul, after his high
Revelation:
dwelleth, not did or hath

dwelt, 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, saies he,
So that
and then
saies, 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,
stle
Paul again saith,and
to
righteousnesse or of sin unto Death. Also it is said,
(which is indeed a perfect Man so long as he is a
servant to righteousnesse) departeth from his righteousnesse,
and doth that which is wicked; in the
wickednesse which he doth he shall die: and yet that
which is perfect cannot die. And on the other side;
teousnesse
which he doth, he shall live, saith the
Lord: Thus, a righteous Man can sin, and a wicked Man
can doe that which is righteous: yet it is the Soul in the
wicked Man that turneth and doth righteousnesse in the
minde, 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
minde and will, and spirit and heart and life, through the
Power of Sin, corruption, and imperfection, also of the Flesh

or the
body of Death, which is this mortal flesh and bloud:
therefore we should
tal
Bodies, that we should obey it in the Lusts thereof.
But we should
that
in us: we should
and he will clense them for us, & make us
and will make our Hearts desires and minds
pure, and then they are
for nothing that is
and so, imperfect, can enter into the Kingdom
of God. Thus, in our Minds,
which they that heard them from his owne mouth and did
not so, could not know. But we are not to condemne those
that have not attained to our mesure of Light, Grace, Knowledge,
or Perfection: but to let our
fore
Men, that they may see our good works, and glorify
our Father which is in Heaven: and then they
will say,
they will be able to
understand it. If we be
we should help those that
are weak in Light or understanding, and should declare
themost in Darknesse and in
the shadow of Death, and guide one anothers feete
into the way of Peace, and then we shall be like him who
is in our hearts,
and then, when He who is
now ourpeare
with him in Glory. And when we have received
in our Souls, we
are then
fect,
and to the Church of the first-Borne which are
written in Heaven: and yet some that were so, did not
know by what Death they should glorifie God: and
in Death the Body ised
in Incorruption, sown in Dishonour, raised in Glory,

sown in weaknesse, raised in power: sown in
imperfection raised in perfection; forThus 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
sinne dwell in our flesh, yet if we let it not raigne in our
Mortall 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 raigne, then our Souls and Bodies are
Denns of Theeves and Murtherers, and the habitations of
all Devills.

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 my selfe and all mankinde
my brethren: who have severall 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 rejoyce
my selfe 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 Authors writings.

For, they discover both where the Things themselves are
to be found, in which are hidden all Divine and Naturall
Mysteries, and likewise shew, 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 our selves are, and how we may attain the true only
and eternal happiness and blessednesse of Life everlasting,
with and in God.

And can there be anything more usefull beneficiall necessary
and worthy then this?

Also further by his writings we may come to understand,
how Christ is the Saviour of All Men: and yet all
will not attaine salvation. Though it be confessed, and must
be granted, that Eternal Salvation is attained by some Infants,
also by some innocent ignorant Persons of yeares,
that have been born of Hethenish, Jewish, and Christian Parents;
being such as have served God according to the Law
of their fore-fathers 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 Righteousnesse,
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 Sinnes, it is done by the
blood of JESUS CHRIST
which clenseth us from all Sinne, 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 satisfie 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 Confesse it.

Neither can any understand this though he reade of it
in the Scriptures; but by the Holy Spirit within himselfe,
which proceedeth from the Father and the Sonne 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 mysteryes 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 Jewes 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 their's, they will
[•]se up in Judgment against these: but let every Soule, in
Love, rejoyce, with all other Soules, in this, that God is
our Father, in whom wee live and move and have our
Beings, ruling in our Soules' and manifesting his infinite
Grace and Mercy, and bringing all things to passe, according
to his unconceivable Wisdome and Goodnesse,
and according to the purpose of his good will towards
Men, which [•] his Eternall Gospell: To those that
hearken and yeeld, to his will and Word of Life, alwaies
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 evill, and embrace and Co-work with that
which it perceiveth, to be good Holy and divine within
it selfe: therefore also let every Soul,groape after
God in its Heart, that it may feele and know him whom to
know is Life Eternall, and feele 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
himselfe 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 reveale it.

Aud indeed such Person's Writings, whose unsterstandings
have been filled with Spirituall Divine Wisdome, are to
be prized above all others.

And though it be an exceeding happinesse 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
thevalue and esteeme the writings
of this Author Jacob Behme, which disclose the very
things which are but briefly hinted therein, and so fundamentally
as to satisfie 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 discerne those hidden Mysteries
mentioned in the Scriptures so long agoe; thatwe
through patience and
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 deepely and fundamentally
disclose these mysteries, but in such significant
though hard Termes of expression as heplanatory

Tables, and a Clavis, which are already printed
in English: yet still for all that, they are accompted 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 recompence, the utmost paines 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 Naturall and
Divine, and so consequently of the Holy Scriptures,
then any other helps and books which I could ever meete
withall besides.

Which the Reader will also perceive, by the diligent perus[•]ll
of this book, in a continued order, from the Beginning
and so on: & findThe 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 severall compleate Treatises,
and so in them that defect of the Aurora was supply'd
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 then
300. Sheetes of Paper, which containe all Mysteries in

succinct Termes very deeply expressed: but in this, the
Ground of those Termes 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 cleere 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 explaines the first Ground concerning
the Seaven Properties of the Eternall Nature,
which here he calleth the Seaven Qualifying, or fountaine
Spirits or Qualities, which are the Seaven 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 severall 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 yeare 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 yeares together,
till the 26 of November, in the yeare 1641, when
it was brought to Light by D. P. S. A Burgomaster,
at Gerlitz: and presented, to the Prince Elector of Saxonies
Marshall 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 Authors Manuscrips 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
remaine as an Eternall remembrance of the endeavour
to suppresse and quash this Revelation in its first downing:
which will also be manifested at the Last Day, when all
things shall appeare, to be judged whether they be Good or
Evill; and everything receive its just recompence of reward.

Therefore,

Deare Reader,

In true sincere Love to thee as to my self 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
All-mighty Omni-present God, whose whole fullnesse is allwaies
with and in himself every where, and so be protected
through this miserable Pilgrimage, under corruption,
in the vale of sinfull Flesh, and that most hurting
us, in the greatest Pleasure, Honour, Pomp, Riches
and fullnesse of Worldly content, in this transitory Life:
till we awak and meete together, in the everlasting joy of
our ever blessed God, who filleth us throughout and al
things else with himselfe, within and without, which we
should perceive, if we would learne to distinguish, Him
from the Creature in every thing.

I willingly yeeld my self to be thine, though with th[•]
acknowledgment 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 Evill
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 Beeing
in Nature: Also concerning the Two Qualities, the
Good and the Evill. Page 33

Chapter II. An Instruction, shewing how men may come to apprehend
the Divine and Natural Beeing: 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 Corporeall Substance, Beeing, 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 Begining,
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 Mysterie. 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 Mercifull
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 neer, 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 Sonne, 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 it self 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 Pretious
Stones. Page 263
Why Baptisme 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 lyeth, that Lucifer is become a Devill.
Page 280
The Eternal Geniture of the Deity. Page 290
The Beginning of Sinne. Page 293

Chapter
XIV. How Lucifer, who was the Beautifullest Angell 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 Sinne, 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 Sinne's beginning. Page 327

How God possesseth all, and yet no Creature is He.
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 Covetousnesse 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 Pretious Stones. Page 398
How shall I understand My self according to the
Threefold Geniture in Nature. Page 399
An Exposition of the first Verse of the first Cha. 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 Darknesse. Page 424
From what Light this Authour hath his Knowledg.
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 Uneaven.
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 Gods 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 then 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 it self 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 Mettals 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 Beeing of the Deity, and of the Three Persons.
Also whence the Living and Rationall
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 Barre 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 Beeing. 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 shovell 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 Margine. Page 635
4. Questions concerning that Masse which is Man.

Notes concerning the Not finishing this Book Aurora. Page 642, 643.

J. B. Preface for the Aurora. To the Courteous Reader.

COurteous Reader, I compare the whole Philosophie
Astrologie and Theologie, 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 it self groweth from
   the Sap of the earth, becomes Large, and spreadeth it
   self abroad with its branches: And then as the Earth
   worketh with its power upon the tree, to make it grow
   and encrease; 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, shrivelled rotten and wormeaten,
   the fault doth not lye in the will of the tree, as
   if it desired purposely to bear evill fruit, because it is a
   goodly Tree of good Quality; but here lyeth 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 whilest they are growing, which is not so, when it
standeth in a very good soyl or mould. Now this tree
also hath a good sweet quality, but there are three
other which are contrary unto it, namely, the bitter,
sowre, 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 sapp ascendeth no more, then below the
   stemm or stock there grow many suckers, at last from
   the root also twiggs grow, and make the old tree flourish,
   shewing that it also was once a green twigg and
   young tree, and is now become old. For Nature, or
   the sapp, 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
   soyl or mould signifieth Nature, the Stock of the tree
   sig[•]ifies the Starres, by the Branches are meant the Elements,
   the fruit which grow on this tree signifie Men,
   the sapp in the tree resembles the pure Deitie. Now
   Men were made out of Nature the Starrs and Elements,
   but God the Creator raigneth in all: even as the sapp
   doth in the whole tree.

8. But there are two Qualities in Nature, even untill
   the Judgment of God: the One is pleasant, heavenly
   and holy, the other is fierce, wrathfull, hellish and
   thirsty.

9. Now the good one qualifieth and worketh continually
   with all industry, to bring forth good fruit,
   and the Holy Ghost raigneth therein, and affords thereunto
   sapp 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,
    then the Holy Ghost moveth springeth and qualifieth
    in him: but if he permit his spirit to sink into the
    world, in lust towards evil, then the Devil and hellish
    sapp stirreth and raigneth in him.

11. Even as the Apple on the tree becometh corrupt
    rotten and worm-eaten, when frost, heat, and mill-dew
    fall on it, and easily falls off and perisheth: so doth
    Man also when he suffers the Devill to rule in him
    with his poyson.

12. Now as in Nature there is, springeth, and
    raigneth, 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 raign in the good, and to overcome
    the bad: though evill sticketh unto him, even as
    in Nature the evill 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 evill, 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 wrathfulnesse
    through the fall of Adam and Eve, so that the
    evill 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 your selves servants in obedience, his servants ye
    are, to whom ye obey, either to sinne 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 indued, 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.

17. Besides, God commanded man to do good, and
    did forbid him to do evill; 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 sinne, that the fierce wrathful quality,
    as well as the good, reigneth in him, and is now half
    dead, and in his grosse 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 alwayes 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 wrathfull 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
    wrathfull Quality hath overcome the good; his Understanding,
    his Knowledge and Wisdome hath been
    turn'd into Heresie and Errour, who hath made a mock
    of the Truth, and been the Author of great Errours 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 it self, and spoiled many
    a noble fruit even in the mothers Womb, as it plainly
    appeareth, first by Cain and Abel, which came from
    one womb. Cain was from his mothers 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 Ismael, especially
    by Isaac's in Esau and Jacob, which struggled and
    wrestled even in the mothers 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. Seei[•]g
there was good and bad in man, therefore both
Qualities could raign in him, and therefore there was
born at once in one womb an evill and a good Man.

21. Also it is cleerly 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 alwayes
    wrestled one with another, and stood in great
    travel, even as a woman in the birth. This doth most
    cleerly 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 Angelicall nature and form. For the Creator did
    forbid Adam and Eve to eat of the fruit: but the evill
    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 twigg 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 wordly knowledge and luxury or wantonesse,
which could not apprehend the Holy Spirit, who
wrought in Nature then, as well as now.

24. Therefore said God, It repents me, that I have
    made man, Gen. 6. 6. and he stirred up Nature so, that
    all flesh dyed, which lived on dry Land, excepting the
    root and stock, that remained in vertue: and so he
    hath hereby Dung'd 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 shewed unto
    man, how there was good and bad therein, that they
    should avoid evill, 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
    blindnesse of men grew predominant, and refused to be
    taught by the Spirit of God, he gave Laws and Precepts
    unto them, shewing 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 it self, 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, then it began to bear some mild and sweet fruit,
    to shew, that it would henceforth bear pleasant
    fruit. Then were born, the Holy Prophets, out of the
    sweet branch of the tree, 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 darknesse 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 twigg 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 fiercenesse, 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, hayl and tempestuous storms,
    so that many a twigg was torn and beaten off from the
    tree, yet still others grew in their places. For the
    Wrath or fiercenesse in Nature, and the Prince thereof,
    raised great tempests, with hayl, thundring, 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 expresse it: for there was great power and

vertue in them, they were good to heal the wild Heathens.
Whatever Heathen did eat of the twigg of
this tree, he was delivered from his wild nature, in
which he was born, and became a sweet tree in this
pretious Tree, and sprung up in that tree, and did bear
pretious fruit, like the Royal tree. Therefore many
Heathens resorted to the pretious tree, where the
pretious twiggs lay, which the Prince of darknesse by
his storms and tempestuous winds had torn off; and
whatever Heathen did smell to the twigg so torn off,
he was healed of his wild wrath or fiercenesse, which
he had brought from his Mother into the world.

30. But when the Prince of darknesse did see, that
    the Heathens strove and contended about these twiggs,
    and not about the Tree, therein he found great losse and
    dammage, 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 pretious tree: and then when the Heathens
    came, and enquired after the good and vertuous twigs,
    then the Merchant presented and offered them, for
    money, to make gain of the pretious 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 spoyled his soyl.

31. And so when the Heathens did see, that the fruit
    of the pretious tree was put to sale, they flock'd to the
    Merchant, and bought of the fruit of the tree, and they
    came also from forraign 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 encrease
his Masters treasure.

32. But the Heathens and all the Islands and Nations,
    which dwelt on the earth, were all grown on the
    wild tree, which was good and bad: and therefore were
    half blind, and did not discern the good tree, (which
    however 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 pretious Tree,
    which spread its branches over them all; all of them
    ran after, and to, the Factors, and bought of them mix'd
    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 fiercenesse
    and wild nature, and not, the false wares, of the
    Factors: this continued a long time.

34. Now when the Prince in the darknesse, 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 pretious Tree, he
    was enraged, and planted a wild tree toward the North,
    which sprung up and grew in the fiercenesse or wrath
    of Nature, and made proclamation, saying: This is the
    Tree of Life, he that eateth of it, shall be healed and live
    eternally.

35. For in that place, where the wild tree grew,
    was a wild place, and the people there had the true
    light of God from the beginning even unto that time,
    and to this day, though unknown: and the tree grew

on the Mount Hagar in the house of Ismael the mocker.
But when Proclamation was made of the tree, Behold
this is the tree of life! then the wild people
[•]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 bignesse, by the
    sap of wrath or fiercenesse 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 pretious Land or
    Country under the Holy Tree.

37. But the cause, that the wild tree grew to such a
    huge bignesse, 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 medled not with the holy good effectuall
    Tree.

38. In the mean while they grew more blind, weak
    and faint, and were disabled to suppresse 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 suppresse 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 pretious tree, then 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 ranknesse.

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 fancie,
    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 fiercenesse, did raise Warrs 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 weaknesse and faintnesse.

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 ingrafted 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 faintnesse;
    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
    mans misery and blindnesse, and stirr'd up the good tree
    again, even that glorious Divine Tree, which did bear
    the fruit of life; then there grew a twigg nigh unto the
    root, out of that pretious tree, and was green, and to it
    was given the sap and spirit of the tree, and it spoke with
    the tongue of Man, and shewed to every one the pretious
    tree, and its voice was heard in many Countreys.

45. And then men resorted thither to see and to hear
    what the matter was, and there was shewed unto them
    the pretious and vigorous Tree of Life, of which men
    had eaten at the beginning, and were delivered of their
    wild nature, and they were mightily rejoyced, 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 sate 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 ingrafted into the Tree of life.
But onely 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 drown'd and quite dead in the
gain of the Merchants 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 soules
of men, notwithstanding they gloried, that they were
ingrafted 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 wickednesse was discovered, they waxed
    dumb, and stayed behind, they were ashamed, and repented
    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 darknesse 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 pretious tree grew, and
that overcame the wrath or fiercenesse 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
    long'd 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 controversie about
    the root of the tree.

51. And now they minded neither the Root nor the
    Tree, but the prince of darknesse 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 secrecie 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 wantonnesse, 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 darknesse according to the impulse of the wild nature,
    and the pretious tree stood there onely for a Maygame
    or mocking stock, and many lived like wild beasts,
    and did lead a wicked life, in Pride, Pomp, Statelinesse
    and Lasciviousnesse, the rich consuming the labour
    and sweat of the poor, forcing them thereunto.

54. All evill actions were approved of for Bribery:
    the Lawes issued forth out of the evill in Nature, and
    every one strove after riches and goods, after pride,
    pomp and statelinesse, there was no deliverer for the
    poor; scolding, railing, cursing, and swearing were not
    disapproved nor held vitious, 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, vertue 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 faintnesse, 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 alwayes 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 then 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 it self more and more against
    all the fury and madnesse of the Devill, even unto the
    end; and then it was light. For there grew a green twigg at
    the Root of the noble Tree, which gat the sap and life of the
    root, to which was given the Spirit of the Tree; so it
    encreased and multiplyed the noble tree in its glorious
    vertue 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 forraign Islands, with admiration. And the
    Prince in the darknesse 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 it self,
    so did also the gate of darknesse, 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 darknesse 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
    Majestie, and cast the wrath or fiercenesse from it,
    which had so long stood against it, and had wrestled
    with it.

67. In like manner, the tree of darknesse wrath
    fiercenesse and perdition, moved furiously, as one that
    would be kindled by and by, and therein the Prince
    with his Legions went forth to spoyl 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 darknesse
    dwelt, to speak after the manner of men; even as
    when men see terrible weather coming on, which maketh
    a horrible appearance with lightening 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 voyces, of the heavenly joyfulnesse qualified
    mixed or harmonized in this fire, which have been
    from eternitie in the good qualitie; 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 Gods wrath in a hellish flame, and the fierce
    source rose up into eternity, and the Prince of darknesse
    with his Legions did abide in the fierce wrathfull quality,
    as in his own Kingdom.

73. In this fire were consumed, the Earth, Starres
    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 Dayes 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 fiercenesse 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 off-spring descended from the
    holy Trinity, and the Holy Ghost did shine into the
    same. And all men came forth which descended from
    the loynes of Adam, who was the first man, Each in its
    vertue, 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 voyce according to his own
    Holinesse.

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 cloathed, 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 vertue measure and proportion.

78. And the Holy Nature Generated joyfull 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 fulnesse 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 Sceane, 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 wickednesse
    of their spirit, in their Sins, all those came forth also
    each in his power or faculty, and were received into
    the Kingdom of Darknesse, and each was indued in that
    power, in which he was grown up, and their King is
    call'd Lucifer, viz. one expell'd or driven forth from
    the Light.

82. And the hellish quality brought forth fruit also,
    as it had done upon earth, onely 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.

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 stirre 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
Philosophie, Astrologie, and
Theologie.

I.

1. In the Philosophie, 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.
IIII. 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 Astrologie, 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 impell and rule all.
IIII. 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 raigneth
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 processe 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 Theologie 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.
IIII. 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 Battel.
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.

The Supream Title is,

AVRORA.

That is,
The Dawning of the Day in the East:
or
Morning-Rednesse in the Rising
of the
SVN.

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 singlenesse
of heart, with a desire after the holy Spirit, who

place their hope onely 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 judgment of the impartial Reader, who wrestleth
   in the good quality of this world.

8. Now if Mr. Critick, which qualifieth or worketh
   with his wit in the fierce quality, gets this book into
   his hand, he will oppose it, as there is alwayes 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.

IIII. 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 onely upon high things, and
simplenesse is a scandal and offence unto it.

To these partial worldly Criticks, I set in opposition
the Patriarchs 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 Patriarchs and Prophets, all which were mean
    simple Men, and some of them were Herds-men.

11. Also when the MESSIAS CHRIST the Champion
    in the Battle in Nature, assumed the humanity,
    though hee was the King and Prince of Men, yet he
    kept himselfe in this world in a low estate and condition:
    and was a Stranger to the world. And all his
    Apostles were poor despised Fisher-men.

12. Nay Christ himselfe 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 Sinnes 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 Gods Mysteries in that
    kind, but all was by the impulse of God.

15. So I can say nothing of my self neither, nor
    boast or write of any thing, save this, that I am a simple
    man, and besides a poore 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 Starrs 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 hee him. First it
    hath this sence and meaning viz. that he is created
    out of the whole Being of the Deitie.

20. The Body is from the Elements, therefore it
    must have Elemental food.

21. The Soule 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 Ayr, and so the Holy
    Ghost ruleth in it, in that maner, 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 Soule is
    creaturely, viz. the proprietie or Portion of the Soul,
    therefore it searcheth even into the Deitie, and also into
    Nature, for it hath its Source and descent from the
    Being of the whole Deitie.

23. When it is kindled or enlightened by the Holy
    Ghost: then it beholdeth what God its Father doth, as a
    son beholdeth what his Father doth at home in his house.

24. It is a Member or child in the house of the heavenly
    Father.

25. And as the Eye of man seeth even unto the
    Stars, from whence it hath a finite original and begining:
    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 fiercenesse
    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 fiercenesse in Nature raigneth
    now also in the soul. But the Holy Ghost doth not go
    into the wrath or fiercenesse, but raigneth in the source
    of the soul which is in the light of God, and fighteth
    against the wrath or fiercenesse in the Soul.

28. And therefore the soul cannot attain unto any
    perfect knowledge in this life, till at the end, when
    light and darknesse are separated, and wrath or fiercenesse,
    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, then 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 sowen 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.

32. afterward it groweth large, like a tree, and spreadeth it
    self abroad in God its Creator.

33. 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.

34. But the time past, present, and to come, as also
    depth and heighth, near and afar off, is all one in God,
    one comprehensibility.

35. 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 alwayes 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 hapned: 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 enflamed.

In brief,
How, and what, the Being of all
Beings is.

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,second andthird.

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.

THough Flesh and Blood
cannot conceive or apprehend
the Being of God, but the
Spirit only when enlightned
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.

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, unlesse it hath the Two Qualities.

What a

Now here a man must
consider, What the word
QVALITY meaneth, or
is.

A Quality is the Mobility
boyling 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
   enlightneth and warmeth all cold, wet, and dark
   things, it compacteth and hardneth soft things.

Of Light and Fiercenesse.

It containeth likewise two other kinds in it, namely,
1o Light, and 2o Fiercenesse: of which take notice
in this manner. The light or the heart of the heat is in
it self a pleasant joyfull Glance or Lustre, a power
of life, an inlightening 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 grasse, 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 fiercenesse or
   wrath which burneth, consumeth, and spoileth: this
   wrath or fiercenesse springeth, driveth, and elevateth
   it self in the Light, and maketh the light moveable.

9. It wrestleth and fighteth together in its two-fold
   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 Qualitie, in that maner, 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 grasse, and maketh the water moveable,
    so that, through the waters Springing out of the
    earth, there groweth herbs and grasse, and it is therefore
    called a Quality, because it operateth moveth
    and boyleth 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 fiercenesse or wrath
    of the Heat. Thus the light in the heat is a quick
    Spring or living fountain; into which the Holy
    Ghost entreth, but not into the fiercenesse or wrath.

14. Yet the heat maketh the light moveable, so
    that it springeth and driveth forth, as is seen in winter;
    when the Light of the Sun is likewise upon the
    earth, but the hot Rayes of the Sun cannot reach into
    the earth, and that is the reason why no fruit groweth.

Of the qualification of the

Cold Quality.

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, Fowles, Fishes, Worms, Leaves, and
Grasse.

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 fiercenesse 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 Fiercenesse: 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 fiercenesse of
    Cold is a destruction to every life, and the house of
    Death, even as the Hot fiercenesse also is.

Of the qualification of the Ayr

and the Water.

Ayr 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 drawes them together, so that they become
Dewey.

20. But the Ayr 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 ayr 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 Ayr, and nothing
    can subsist without ayr, 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
    Ayr: be it

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 observ'd, viz. a living and a dead
    operation. The Ayr is a living quality, if it be temperate
    or moderate in a thing, and the Holy Ghost
    reigneth in the Calmnesse or Meeknesse of the Ayr,
    and all the creatures rejoyce 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 Ayr, 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.

The Bitter quality is the heart in every life: for, as
it draweth together the Water in the Ayr, 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, then 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
    joyfulnesse, an elevation of the spirit, a spirit
    and power or vertue 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
joyfulnesse, as I shall demonstrate afterward.

32. But it hath also in it another Species or kind,
    namely, the fiercenesse 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, then 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 Bitternesse no Flesh can subsist.

Of the Sweet Quality.

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 Fiercenesse, 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 meeknesse, a pleasant
    Habitation of heavenly joyfulnesse, 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, then 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,
    then it infecteth the Element of Ayr, whereby is ingendred
    a suddain spreading Plague, and suddain
    Death.

Of the Soure Quality.

The Soure 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 Boyling 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, then it
    engendreth sadnesse, and Melancholy.

40. In the water it causeth a stinck, putridnesse,
    and ranknesse, a forgetfulnesse of all good things, a
    melancholy or sadnesse of life, a House of Death, a
    Beginning of Sorrow, and an End of joy.

Of the Astringent or Saltish

Quality.

The Saltish quality is a goodsant;
it opposeth the rising of the bitter Quality, as
also of the sweet, and soure; 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 fiercenesse and corruption:
    Being inflamed in the fire, it engendreth a
    hard, tearing and stony nature, a fierce wrathful

source, a destruction of life, whereby the Stone or Gravel
is engendred in the flesh, causing great pain and
torment to the flesh.

43. But if it be inflamed in the water, then it engendreth
    in the flesh, scabs, sores, pox, leprosie, and
    is a mourning house of Death, a misery, and forgetting
    of all good things.

The Second Chapter.

An Introduction, shewing how men may come to apprehend
The Divine, and Naturall, Beeing. And further, of the
two Qualities.

ALl whatsoever hath been above mentioned
is therefore called Quality, because it qualifieth
operateth or frameth all in the Deepe above
the earth, also upon the earth, and in the earth,
in one another, as ONE thing, and yet hath severall
distinct vertues 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 vertue
   of these qualities; no rational man can deny it.

3. Now This two-fold 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 two-fold Fource, every thing
   hath its great Mobility, running, Springing, driving
   and growing. For meeknesse in nature is a Still
   Rest, but the fiercenesse in every power, maketh all

things moveable, running, and Generative.

5. For the driving qualities cause a lust in all creatures
   unto evil and good, so that every thing is desirous
   one of the other, to copulate and encrease, 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, Fowles, Fishes,
   Wormes, and in all that which is upon the earth;
   in Gold, Silver, Copper, Tinn, Iron, Steel, Wood,
   Herbs, Leaves, and Grasse; 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 qualifie in the light
   in the good quality wherein the Holy Ghost raigneth.
   But the Devils live and raign in the fierce wrathful
   quality, in the Quality of fiercenesse 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 meeknesse,
    of the Light and joyfulnesse, and the Devils
    live in the power of the rising or elevating quality of
    fiercenesse, terrour and Darknesse, and cannot comprehend
    the light; into which condition, they precipitated

and cast themselves through their pride and
elevating of themselves, as I shall shew 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 enlightneth 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, then
    all would be dark and cold, neither would there
    grow any fruit, and neither man nor beast could propagate
    and increase, because their heat would be
    extinguisht, and their Seed would be cold and chilled.

Of the Quality of the Sun.

If thou wilt be a Philosopher, and Naturalist, and
search into Gods Being in Nature, and discern how all
is come to passe, 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 it self.

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 raigneth in the good Qualities of every
    thing.

20. Now if thou hast that spirit in thee, so that it
    enlightneth, filleth and replenisheth thy spirit, then
    thou wilt understand what followeth in this writing.

21. But if not, then it will be with thee, as it was
    with the wise 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 Gods 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 Desart
    could not behold Moses his countenance, and therefore
    he must put a Vail 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 Vail
    was a sign and type of their blindnesse and mis-understanding.

24. As little as a peece of work can apprehend
    him that made it, so little also can Man apprehend
    and know God his creator, unlesse the Holy Ghost
    enlighten him; which hapneth 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
    Starrs, with their Corpus or Body, operations and
    Qualities, then the very divine Being may be found
    therein, and that the vertues of the stars are Nature
    it self.

26. If the whole Wheel Circumference or Sphear of
    the stars be well considered, then it is soon found, that
    the same is the mother of all things: or the Nature
    out of which all things are come, and wherein all
    things stand and live, and whereby 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 minde in the
    Spirit, and consider, how the whole Nature with all
    the powers, which are in Nature, also the widenesse,
    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 Starres are the fountain
    Veins, in the naturall body of God, in this
    world.

29. Thou must not conceive, that in the Body of the
    Stars, is the tryumphing Holy Trinity, God the Father
    Sonne 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 expresse: which dweleth

and is above the Body of the Stars in it self, 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 Starrs, and in
    this world: for when we say; ALL, or from
    Eternity to Eternity, or All in All
    then we understand, the Entire GOD.

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 hollownesse 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 Ayr, and is also Ayr.

37. The Wind-Pipe and Arteries, wherein the Ayr
    qualifieth or operateth, signifieth the Deep betwixt
    the Stars and the Earth, wherein fire, ayr and water
    qualifie in an elementary manner, and so the warmth
    the Ayr, and water, qualifie also in the Wind-Pipe
    and Arteries, as they do in the Deep above the Earth.

38. The Veins signifie the powerfull flowings out
    from the Stars: and are also the powerful outgoings
    of the Stars: for the Start with their powers raign in
    the Veins, and drive forth the Forme shape and
    condition in Men.

39. The Entrails or Guts signifie 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 vertue and power, and so the Gutts also
are the consuming of all that, which man Thrusteth
and stuffeth into his Gutts, 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 Wind-Pipe and Arteries, signifie the Element
    of Aire, and the Aire 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 signifie Gods 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
    signifie the Omnipotence of God.

Now observe here further;

The whole Body, to the Neck; signifieth, and is, the
round circle or Sphear of the Starres, as also the Deep
within or between the Stars, wherein the Planets and
Elements reign.

47. The Flesh signifyeth the Earth, which is congealed,
    and hath no motion: and so the flesh in it
    self hath no Reason, Comprehensibility, or Mobility,
    but is moved only by the power of the Stars, which
    raign 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 Starrs did not
    work in them; neither could there grow any Grasse,
    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 Pallace of joy,
    wherein all the powers are, as in the whole nature
    in the Starrs 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 Starrs 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 fiercenesse 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 mans 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 Starrs; 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 Sydereal 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 moveable, and so the Head also
    maketh the Body moveable.

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 Tryumphing divine
    power, into the unchangeable holy Trinity, which is a
    triumphing Springing moveable Being, and all powers
    are therein, as in Nature.

60. For this is the Eternal Mother of Nature, of
    which Heaven, Earth, Stars, Elements, Angels,
    Devils, Men, Beasts, and all have their being, and
    therein ALL standeth.

61. When we nominate Heaven and Earth, Stars
    and Elements, and all that is therein, and all whatsoever
    is above the Heaven, then thereby is nominated
    the Totall God, which hath made himself Creaturely
    in these above mentioned Beings, in his power
    which goeth forth from him.

62. But GOD in his TRINITY is unchangeable,
    and whatever there is in Heaven and upon Earth, and
    above the Earth, hath its Spring Source and Original,
    from the Power which proceedeth from God.

63. Yet you must not therefore conceive, that in
    God, there is Good and Evil, for God Himself is the
    Good, and hath the Name from good, which is the
    triumphing Eternal Joy: only all the powers 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 mans Body, which
    is poison, and he cannot live without this Gall; for
    the Gall maketh the Astral spirits moveable, joyous,
    triumphing or laughing: for it is the source of
    joy.

66. But if it be inflamed or kindled in one of the
    Elements, then it spoileth the whole Man, for the wrath
    in the Astral spirits cometh from the Gall.

67. That is, when the Gall overfloweth, and runneth
    to the Heart, then it kindleth the Element of
    fire, and the fire kindleth the Astral spirits, which
    raign 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 poyson 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 withall, then the whole body
    trembleth for joy, in which many times the Astrall
    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 Lords 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, then the
    whole Nature would be on fire, which will come once
    to passe 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 moveable,
    and Heaven maketh the Stars and Elements moveable,
    and the Stars and the Elements make the Creatures
    moveable,

76. Out of the Powers of God, are the Heavens
    proceeded: out of the Heaven are the Stars; out of the
    Stars are the Elements; out of the Elements are the
    Earth and the Creatures come to be.

77. Thus all had its beginning even to the Angels
    and Devils; which, before the Creation of Heaven,
    Stars, and the Earth, were 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, shewing
    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, Sonne, and
Holy Ghost, ONE
onely God.

COurt[•]ous Reader, here I would have
you faithfully admonished, to let go your
Opinion and Conceit, and not to Gaze
after the Heathenish wisdome, nor be
offended at the simplicity of the Authour: for this
work comes not from his Reason, but from the impulse
of the Spirit.

2. Onely 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.

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
   encompasse or contain God the Father: for
   itself is made by the Divine power: for Christ saith,
   My Father is greater then all, Joh. 10. 29.

6. And God saith in the Prophet, Heaven is my
   Throne, and the Earth isEsa. 66. What
   house would you build for me? I compasse the Heaven
   with a Span, and the Earth with three Fingers, Esa. 40.

7. Also, I will dwell in Jacob, and Israel shall be my
   Tabernacle, Psal. 135. 4. Syrac. 25. 13.

8. But in that Christ calls his Father a Heavenly
   Father, his meaning is, that his Fathers 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 Sonne and Holy Ghost.

9. 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 Wisdome, which is in him, and proceedeth
    forth from him.

Of the Substance and Property

of the Father.

When we consider the whole Nature and its property,
then we see the Father.

14. When we behold Heaven and the Stars, then we
    behold his eternal Power and Wisdom: so many
    Stars 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 Wisdome 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, Sowre, Sweet, Astringent, Hard, and Soft,
    and more then 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 sheweth that all the powers
    in the Father are one in another, as one power.

20. A Resemblance Image or Figure whereof, we
    have in the Prophet Ezekiel the 1. Chap. Who seeth the
    Lord in the Spirit and resemblance, like a wheele, having
    Four other wheels one in another, the Four being
    like one another, and when they moved, they went
    Strait 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
    unsearcheable Light and Clarity, or Brightnes 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 it self Heat and Light, whether
    it be for benefit or hurt to the Earth and Creatures,
    which indeed would be for hurt, if the other
    Planets and Stars did not hinder.

24. No! the Father is not so, but he is an All-mighty,
    All-wise, All-knowing, All-seeing, All-hearing,
    All-smelling, All-feeling, All-tasting God, who
    in himself is meek, friendly, gracious, merciful, and
    full of Joy, yea Joy it self.

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 Immensenesse Heighth 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 alwaies Sing
    in the power of the Father.

Of GOD the SONNE.

If a Man will see God the Sonne, 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 intend
    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.

The Turks and Heathens say, God hath no Sonne:
Set Open your Eyes wide, here; and do not make
your selves stark blind, and you will see the Sonne.

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 Sonne is another
    God, then the Father. Neither should you
    think, that the Sonne 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 Sonne 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 onely GOD.

36. Otherwise if his powers were divided, then
    he were not Al-mighty, but now he is the Self-subsisting,
    All-mighty, and All-powerful God.

37. And the Sonne is the Heart in the Father, all
    the powers, which are in the Father, are the propriety
    of the Father; and the Sonne 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 Sonne, who is the Fathers 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 entred
    into the Heart of any Man, as St. Paul saith, 1 Cor.

40. But if a man here on Earth be enlightned
    with the Holy Ghost from the fountain of JESUS
    CHRIST, so that the spirits of Nature, which signifie
    the Father, be kindled in him, then there ariseth
    such a Joy in his Heart, and it goeth forth into
    all his veins, so that the whole body trembleth, and
    the Soulish animal spirit triumpheth, as if it were siting
    in the holy Trinity, which is understood onely
    by those, that have been Guests in that place.

41. And this is but a Type or Glimpse of the Sonne

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.

I will shew thee a Similitude in Nature, signifying
how the holy Being in the holy Trinity, is.

42. Consider Heaven, which is a round Globe,
    having neither beginning nor end, 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 Sphear
    of the Stars, they denote the various Powers and
    Wisdome 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;
    signifie, the Father.

45. And the Seven Planets, signifie, 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 starres,
    that all becometh pleasant and joyfull.

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
Sonne 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 pleasantnesse
    standeth in the light and power of the Sun.

49. Even so, the Sonne 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 Sonne 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 rejoyce in its power:

52. So the Sonne in the Father, is a self-[•]ubsisting
    person, and enligheneth all the powers in the Father,
    and is the Fathers joy or Heart in his Centre, or the
    Midst of him.

Observe here the Great Mystery of God.

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 it self together with all
the stars, were but one starr.

54. And so the Sonne 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 Center, or Body of the
    Lustre in the deep.

55. For the Fathers power Generateth the Sonne
    continually from Eternity, to Eternity: but if the
    Father should cease to Generate, then the Sonne
    would be no more: also if the Sonne should shine no
    more in the Father, then the Father would be a dark
    valley: also then the Fathers 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 sonne is the heart in the Father,
    which is Generated continually out of all the powers
    of the Father, and who again enlightneth the powers of
    the Father.

57. Do not conceive, that the Sonne in the Father
    is so mix'd, that his Person can neither be seen nor
    known: No; for if it were so, then it were but one
    Person.

58. For as the Sun shineth not from or out of the
    other stars, though it had its original from the other
    stars; so also the Sonne 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 Sonne is ONE God, of an
    Equall Being in Power and Omnipotence.

61. The Sonne 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 Evill is
    not in Him.

Of GOD the Holy GHOST.

God the Holy Ghost, is the Third Person in the triumphing
holy Deity, and proceedeth from the Father
and the Sonne, [•] the holy moving spring or
fountain of Joy in the whole Father.

63. He is a pleasant, meek quiet Wind or whispering
    Breathor Still voyce, out of all the powers of the
    Father and of the Sonne; 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 boyling power of God.

65. Consider, the Sun and Stars again; the Stars
    being many and several, inexpressible and innumerable,
    they signifie the Father: out of the stars the
    Sun is come to be; for God hath made it out of them,
    and it signifieth the Sonne 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:

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 Ayr

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 ayr 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 Sonne, 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 Sonne, and moveth in the whole Father.

Observe here, the deep Mystery.

All the Stars which men see, and those which
they do not see, they all signifie 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 boyling hovering, like a Spirit
    or Matter. Onely 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
Splendor the Heart or the Sonne of God in
his Center.]

76. Which may be likened to the round Globe of
    the Sun, which shineth upwards, downwards, and on
    every side; And so the splendor together with all the
    powers, goeth forth from the Sonne of God in the
    whole Father.

77. Now, in the whole Deep of the Father, Externally
    without the Sonne, there is nothing but the
    manifold and unmeasurable or unsearchable Power
    of the Father.

78. And the unsearchable Power and Light of the
    Sonne, is in the Deep of the Father, a living, all-powerful,

all-knowing, all-hearing, all-seeing, all-smelling,
all-tasting, all-feeling Spirit, wherein is all
power splendor and wisdom, as in the Father and
the Sonne.

79. And as in the four Elements, there is the
    power and splendor 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.

Now when we speak or write of the Three Persons
in the Deity, you must not conceive that therefore
there are three Gods, each Raigning and Ruling by
himself, like temporal Kings on the Earth.

81. No: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
    alwayes from Eternity: He hath neither beginning
    nor end.

83. The Sonne is in the Father, being the Fathers
    Heart or Light, and the Father generateth the Sonne
    continually from Eternity, to Eternity; and the
    Sonnes Power and Splendor shineth back again in the
    whole Father, as the Sun doth in the whole
    World.

84. Also the Sonne is another person then the Father,
    but not Externally without or severed from the
    Father, nor is he any other God then the Father is;

his power, Splendor, and Omnipotence is no lesse
then the whole Father.

85. The Holy Ghost proceedeth from the Father
    and the Sonne, 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
    Sonne, and replenisheth the whole Father; he is
    nothing Lesse, or Greater then the Father and Sonne;
    His moving power is in the whole Father.

87. All things in this World are according to the
    similitude of this Ternary. Ye blind Jewes, Turks,
    and Heathens, open wide the Eyes of your Mind: I
    must shew you, in your Body, and in every Natural
    thing, in Men, Beasts, Fowles, and worms; also in
    wood, stone, leaves and grasse, the Likenes of the
    Holy Ternary in God.

Objection.

88. Ye say, there is but One Being in God, and
    that, God hath no Sonne.

Answer.

89. Open your Eyes, and consider your Selves:
    Man is made according to the similitude, and out of
    the power of God in his Ternary. Behold thy inward
    man, and then thou wilt see it most plainly,
    and clearly, if thou art not a fool, and an irrational
    Beast; therefore observe.

90. In thy Heart, in thy Veins, and in thy Brain,
    thou hast thy spirit; and all the powers which move

in thy heart, in thy Veins, and in thy Brain, wherein
thy Life consisteth, 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 Sonne.

92. For as the Father generateth the Sonne out of
    his power, and as the Sonne 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
    Sonne 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.

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 darknesse.

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 shew, 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 Sonne: 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
    Sonne, and raigneth in the whole Father: for the
    Soul of Man raigneth 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 Ternarie 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, lyeth in this, that Man
     is made by God himselfe 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, Fowles and
     Wormes, Existeth also: and all hath its three-fold
     source in similitude to the Ternary in the Deity.

105. And you see also the Ternarie of the Deity
     in Wood and Stones, as also Herbs, Leaves, and in
     Grasse: 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 Ternarie, 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.

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 encreaseth. Now if any
of these three fail, the thing cannot
subsist.

109. Thus you find in Every
     thing a Similitude of the Ternarie
     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 Sonne 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 Gods 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
mens 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, then I could neither know
     nor understand my own Writings,
     and I must on every side
     fight and struggle with the Devill,
     and lye 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.

THe Learned, and almost all Writers, have
very much Cumbred, 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 Judgment, 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 Kingdome
   of Heaven, and the Kingdom of the Devill shall
   be severed asunder, in this world.

5. But How all this will be done, God will reveal,
   in the highest plainesse, 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 covetousnesse, pride and wanton luxurious statelinesse,
   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 terrour, 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 Gods impulse,
   I am not able to withstand it.

Of the Divine Quality.

Since thou hast perceived, in the Third Chapter,
the Ground of the Ternarie in the Divine Being, I
shall here shew plainly, the power and operation, as
also the Qualities or qualification in the Divine Being;
or, from what the Angels were properly and peculiarly
created, or what their Body and Power is.

9. And as I said before: All the powers
   or vertues 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 vertue is in God the Father,
    and proceedeth also forth from him, as Light, Heat,
    Cold, Soft, Gentle, Sweet, Bitter, Sowre, 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 maner, 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, soure,
    dark and unclean.

13. But in the Father, all powers are mild, soft,
    like Heaven, very full of joy, for all the powers
    tryumph in one another, and their voice or sound
    riseth up from Eternity, to Eternity.

14. There is nothing in them but Love, meeknesse,
    mercy, friendlinesse, or courtesie; even such a tryumphing,
    rising source or fountain of joy wherein all
    the voices of Heavenly joyfulnesse sound forth, so as
    no man is able to expresse 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 then it is thus joyful and tryumphing,
    and all powers rise up in it, and tryumph, 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 maner in God, as it is
    in this World; but is a Spirit, very bright cleare and
    thinne, wherein the Holy Ghost riseth up; a meer
    power.

18. The bitter Quality Qualifieth in the sweet,
    astringent or harsh and sowre Quality, and the Love
    riseth up therein from Eternity, to Eternity.

19. For the Love in the Light and clarity or Glorious
    Brightnes goeth forth from the Heart or Sonne
    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 DivineEarth, which before its corruption was even
    such a Salitter.

21. But not so Hard, Cold, Bitter, Sowre, and
    Dark, but like the Deep or like Heaven, very clear and
    pure, wherein all powers were Good fair and Heavenly:
    But that Prince Lucifer thus Spoiled them; as
    you 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
    vertues, 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 murtherous 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 pretious
    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 Kinds; but it generateth
    only Dead, Dark, and Hard fruit, which are
    no more then a meer shadow or Type of the Heavenly.

28. Moreover its fruit is altogether fierce, or biting,
    Bitter, Sowre, astringent or harsh and Hot, also
    Cold, hard and naught; they have Scarce any spark
    or spice of Goodnesse in them.

29. Their Sap and spirit is mix'd with hellish
    quality, their scent or smell is a very stink; thus hath
    Lord Lucifer caused them to be, as I shall clearly
    shew hereafter.

30. Now when I write of Trees, Plants and Fruits,
    you must not understand them to be Earthly, like those
    that are in this world: for it is not my meaning, that
    there 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,
    Then 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 pompe 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 stillnesse 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 stirre 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 it self therewith, and riseth
    up in all the powers of the Father, and then sounding,
    and Tunes, rise up in the heavenly joyfulnesse.

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 Musick should play
on them in consort together, all would be no more
then the Howlings and barkings of Dogs in comparison
of the Divine Musick, 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 encreases,
    groweth out of the Salitter of the Earth, from Trees,
    Plants, Herbs, Roots, Flowers, Oyles, 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 vertue 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, vertue,
    and comelinesse 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, Fowles and Worms,
as also in the encrease or growth of the Earth, that
all things are done, shew, 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,
    soure 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 mans 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.

The Spirit sheweth 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 Center 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 Sonne 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 Gods 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 fiercenesse 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 shewed 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
    Ayre, so also in God: but every power in God Sheweth
    it self 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, then the words of this world:
    but now the Holy Ghost being in thee, thy Soul will
    well apprehend it.

65. For behold the totall holy Trinity hath with
    its moving Composed compacted or figured a Body, or
    Image out of it self, 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 mans
    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 Sphear, and that Spirit likewise

getteth the quality of the starres.

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 it self.

70. Neverthelesse the quality of the Stars reigneth
    in the Spirit; yet the Spirit can and may raise or
    demerse it self 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
    it self, 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 her self, as long as
    she hath it in her, and that it is a feed, it is hers: but
    when the seed is become a child, then it is no more
    the mothers, but is the childs proper own.

72. And though the child be in the mothers 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 it self.

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 it self,
    though they are in Gods 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
    childs propriety; also the mothers food is not the
    [missing]

and then we shall get the Angelical Clarity or Glory
and Purity again.

The Fifth Chapter.

Of the Corporeall Substance, Beeing, and Propriety of an Angel.

[Pages 86–87 of the 1656 printing are missing from the EEBO-TCP microfilm. The chapter heading is restored from the Table of Contents. Approximately ten paragraphs of Chapter V are lost. The text resumes at page 88, paragraph 11.]

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 Mans
    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 formed 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 Sonne; and now the powers of the Father and of
    the Sonne, 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-brethren, 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 Sonne

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,
unlesse it self 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 Sonne to be his Heart, so the power of
    the Angel generateth also its Sonne and Heart in it
    self, and that again enlightneth 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 boyleth 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 it self.

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
    Sonne, 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 flowethPrincely 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 it self in its Princely seat,
    and Singeth and ringeth forth very joyful words concerning
    Gods Holinesse, 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, Sonne, and Holy Ghost; also concerning
    the excellent fraternity fellowship and communion
    of Angels, concerning the continual everlasting
    joyfulnesse, concerning the holiness of God, and concerning
    the Angels own Princely Government.

26. In brief, concerning all powers, and that which
    proceedeth from all Gods powers, which in regard
    of the untowardnesse of my corruption in the flesh I
    cannot write; I would much rather be there present
    my self.

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 vertue, and enlightened by
    the Holy Ghost.

29. I write not here without knowledge; but if
    thou, like an Epicure and Fatted Swine of the Devill,
    from the Devils 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 meer Fables: therefore
    in the power of my knowledge, I would have
    you warned and Cited before the severe Judgment of
    God.

31. And though in my body I am 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 Abysse of Hell.

32. Therefore take warning, and consider, that
    thou also belongest to the Angelical Quire, and read
    the following Hymne with longing delight, and then
    the Holy Ghost will be awakened and stirr'd up in
    thee, and thou also wilt get a desire and Longing
    after the heavenly Chorus and Quire of Dancing.
    Amen.

The Musician hath wound up his Pegs and tuned
his Strings; the Bridegroom cometh, take heed thou
dost not get the hellish
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 lock'd 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 onely
    in the quality it self, or their corporeal government,
    that which qualifieth outwardly or from without in
    man, by the Ayr, 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 commeth
    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 Counsellours,
    whose advice it taketh.

41. The first Counsellour 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 Sonne
    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 Sonne 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, then it
    bringeth the same to the heart, and the heart giveth
    it to the passages or Issuings 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 Counsellour 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
    alwayes impregnated with the Tune, and continually
    generate it again in every power.

48. Thus also the second Counsellour in the
    Head, is the Eares, 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 Counsellours.

50. And if the Spirit is pleased therewith, then
    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, then it lets that
    go again, and bringeth it not to the Mother the
    Heart.

52. The third Princely Counsellour is the Nose,
    there the fountain riseth up from the Body in the
    Spirit into the Nose, and there it hath two open
    Doores or Gates.

53. And as the Excellent pretious and amiable blessed
    savour or smell goeth forth from all the powers of
    the Father and of the Sonne, and tempereth it self with
    all the powers of the Holy Ghost, whence the Holy
    Spirit and most pretious Savour riseth up from the

fountain of the Holy Ghost: And floweth or boyleth
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 Sonne 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 counsellour, 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, then 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 mix'd with Mercurius,
    and so belongeth to the heavenly joyfulnesse,
    and is a glorious, Excellent and fair fountain in
    God.

57. The fourth Princely Counsellour 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 sharpnesse or Taste of
    all the powers.

58. As the Holy Ghost goeth forth from the Father
    and the Sonne, and is the sharpnesse 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, then it bringeth the same into the
    head; to the other four Counsellours before the
    Princely Seat, and there it is proved, whether it be
    profitable or wholsome 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, then 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, then it is rejected neverthelesse,
    when it comes before the Councell, and the
    Tongue must spit or spew it out, and touch it no
    more.

65. The fifth Princely Counsellour is the Feeling;

which fifth Counsellour 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 Sonne, 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 joyfulnesse 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 meanet[•]
    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 stirr'd, by the going forth of the Father.

69. And therefore the Holy Ghost floweth boyleth
    and riseth up from eternity, and kindleth again, all
    the powers of the Father, and maketh them Stirring,
    so that they are alwayes 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 stirr'd, 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,
    crush'd or wounded, or any other member of the
    Body, be it which it will; presently the Spirit in
    that place runneth suddenly to the mother the Heart,
    and complaineth to the Mother; and if the pain do
    but a little exceed, then the mother 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 Councell,
    which proveth the stirring of all the powers.

74. Now if one member stirreth too much, and at
    any time hurteth a princely Counsellour; viz. by
    Seeing, it would be in Love with that which it ought
    not be in love withall.

75. As Lord Lucifer did, who saw the Sonne 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 then He; such stirring or medling, the
    Counsellours 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 Counsellours.

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 Sonne 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, then she should be wise or witty, and be like God,
    Gen. 3. 5. But this smelling or stirring, the Councell
    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
    Councel also rejecteth.

80. In brief: There are therefore Five in the princely
    Councell, 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 Councell.

The Sixth Chapter.

How an Angel, and a Man, is the Similitude and
Image of God.

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 Angelicall 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 Sonne 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
   Sonne of its Body.

3. Now if the Sonne resist and oppose the Father,
   it is but right, that the Father should cast him away
   out of the House: seeing the Sonne 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
   Sonne of God.

6. Now that Voice or that WORD, which the
   Father speaketh, goeth forth from the Fathers Salitter
   or powers, and from the Fathers Mercurius Sound
   or Tune; And the Father speaketh this forth in
   himself, and that WORD is the very splendor 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 sharpnesse, that
   the Tone of the WORD goeth swiftly in a moment,
   through the whole Deep of the Father, and that
   sharpnesse is the Holy Ghost.

9. For the WORD, which is spoken forth, or
   outspoken, abideth as a splendor or gloriousEdict,
   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 Counsellours, which

have their influences out of the whole Body out of all
the powers.

14. Now the Five Senses alwayes sit in Councel
    in the Power of the whole Body, and when the
    Councels Decree is concluded, then the compacted
    or concreted Judge speaketh it out into its Center 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 Sonne; and now it
    goeth out from the Heart into the Mouth on to the
    Tongue, which is the sharpnesse, 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 Sonne, and distinguisheth and sharpneth
    all, and effecteth or produceth that, which the
    Father speaketh through the Word.

18. So also the Tongue sharpneth 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 Councel of the five Senses, and executeth
    it all.

Of the Mouth.

The Mouth signifieth, that thou art an un-allmighty
Sonne 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 Aire, in
    that manner as a man doth; yet he must attract into
    himself, through the Mouth, the Spirit, from which,
    the Ayr in this world existeth.

21. For in Heaven there is no such Ayr, 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 moveable creature, for he must also
    eat of the heavenly fruit, through the Mouth.

23. Thou must not understand this in an earthly
    manner, for an Angel hath no Guts, neither Flesh
    nor Bones, but is constituted or composed by the
    Divine power, in the shape form and manner of a
    man, and hath all members, like Man, except the
    Members of Generation and the Fundament or going
    out of the Draffe, neither hath an Angel need of
    them.

24. For Man gat his members of Generation and
    Fundament first in his dolefull 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 meer 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 sheweth 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 Springings thou
    must not wholly liken to this world: For there are
    two Qualities in this world, a Good and an Evil: and
    many things grow through the power of the Evill
    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 deform'd and dress'd this world in that
    manner: And therefore was Mother Eve ashamed,
    when she had eaten of that which was dress'd 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
meerly Types and Shadowes: 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 withall,
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,
    unlesse 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 then it would have no mobility,
    and would lye 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 Gods Holinesse,
    Because He feedeth them.

Of the Gracious Blessed and Joyfull Love, of the

Angels, toward God, from a true
Ground.

The right Love in the divine Nature cometh from
the fountain of the Sonne 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 Sonne 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 Sonne of God shineth on the
    loving Angels, and casteth its Beams into their Heart,
    then all the powers in their Body are kindled; and
    there riseth up such a Joyful Love-fire, that for great
    joy they sing and ring forth Praises, and that which
    neither I nor any other Creature is able to expresse.

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 Hypocrisie, Bribery and Deceit
    and thy Scorning: and turn thy heart in all seriousnesse

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 brake 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 earnestnesse, and
    wilt not give over, then will this fire come suddainly
    upon thee, like lightning and shine into thee, and
    then thou wilt well experiment that, which I have
    here written, and wilt easily beleeve that which is in
    my Book.

40. Thou wilt also become quite another man,
    and wilt think thereon all the dayes 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 alwayes 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.

HEre the Devil will oppose like a Snarling
Dogg, for his shame will be discovered:
and he will give the Reader many a sore
stroake, and alwayes put him in doubt
that these things are not so.

2. For nothing doth torment him more, then when
   his Glory is upbraided to him, by signifying what
   a Glorious King and Prince he hath been: when this
   is objected to him, then he is in a rage, and madnesse,
   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 busie
   to set upon him, tempting him to doubting whether
   the things, set down here, be so or no, that his
   kingdome 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, then 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
   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
    Center or Midst of these three Kingdoms is generated
    the splendor or Sonne of God.

[14. This needs explanation: Read the more fundamentally: for nothing that is divisible measurable
or circumscriptive, is here meant or understood,
o[•]ly it was in simplicity and plainnesse set down so at
the first, because of the slow and dull apprehension.]

15. And the three Kingdoms are circular round
    about the Sonne of God, neither of them is further
    or nearer to the Sonne of God, for the one is equally
    as near about the Sonne of God as the other.

16. From this
    ers
    of the Fether goeth forth the Holy Ghost, together
    with the Light and power of the Sonne of God
    in and through all Angelical Kingdomes 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 lesse 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 so-long only,
    as the Spirit tarrieth in me, further I know it
    not.

19. When he parteth from me, I know nothing,
    but the Elementary and earthly things of this world:
    but the Spirit seeth even into the depth of Deity.

Question.

20. Now one may ask, what manner of Substance
    or thing it is? that the Sonne of God is Generated
    in the Center or midst of these Three Kingdoms?
    Surely one Angelical Hoast must needs be nearer unto
    him then the other, seeing their Kingdom hath so
    great a Deep?

21. Also then the Glory Clarity or brightnesse and
    power of the Sonne 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 Sonne 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 Splendor and the power of the Sonne of
    God, or heart of God, which is the Light, or source and
    fountain of joy, taketh up his fairest and most joyfull
    original; in the center 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 Sonne 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 Sonne
    of God should be generated only in the Center 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 Sonne is generated and
    from which the Holy Ghost goeth forth; how should
    he then be generated only in the Center of these
    Angelical Gates?

29. This therfore is the only gronnd 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 bottomlesse 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
    choise of, wherein his Holy WORD, or heart is
    generated in highest glory Clarity or brightnes, power
    and tryumphing 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 Sonne of God, is
    generated also in an Angel, and a Holy Man, so that
    in the same light and knowledge he tryumpheth
    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 sences or Thonghts cannot reach.

34. And so Now, where the Father is, there is also
    the Sonne and the Holy Ghost: for the Father every
    where generateth the Sonne, his holy WORD, power
    light, and sound, and the Holy Ghost, goeth every
    where forth, from the Father and the Sonne, even
    within all the Angelical gates, and without besides or
    beyond the angelical gates also.

35. Now if a Man likeneth the Sonne 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 mis-understanding of the
    Reader, that so he might raise his Sense or Thoughts
    in these natural things, and climbe 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 Sonne of
    God is a circumscribed compacted figured Image,
    like the Sun.

37. For if it were so, then must the Sonne of God
    have a beginning, and the Father must have generated
    him at once, and then he could not be the Eternal
    Almighty Sonne 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 Sonne, as had a beginning,
    and his power and splendor 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 Angelicalnearer to the Sonne of God, then another.

39. But here I will shew to thee the highest Gate
    of the divine Mystery, and thou needst seek no higher,
    for there is no higher.

Observe.

40. The Fathers 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 Sonne.

41. But it is therefore called the Sonne, 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,
    then the Father is: for, the Father is the power and
    Kingdom, and the Sonne is the Light and Splendor
    in the Father, and the Holy Ghost is the moving or
    exit out of the powers of the Father and of the

Sonne, and formeth figureth frameth and Imageth
all.

43. As the Ayr 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
    Grasse 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 Sonne, 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 Sonne of God
    were an Image, circumscriptive or measureable like
    the sun, then the Three Persons would onely be in
    that place where the Sonne is, and his splendor or
    shining would be without or beyond him, and as gone
    forth from the Sonne, and the Father would be One,
    onely Externally without or besides the Sonne,
    and then the power of the Father, which would be
    afar off, and wide distant from the Sonne, would not
    generate the Sonne 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 Sonne; and
    moreover the Father would be a Circumscribed or
    measurable Being.

47. Which is not so: but rhe Father every where
    generateth the Sonne out of all his powers, and the
    Holy Ghost goeth every where forth from the Father

and the Sonne, and so there is but ONE onely
God in one Being with three distinct Persons.

48. Of which you have a similitude in the pretious
    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 vertue of the
    Stone.

49. Now the Salitter and Mercurius signifie the
    Father, the Gold signifieth the Sonne, and the power
    or vertue signifies the Holy Ghost: in such a manner
    also is the Ternarie in the holy Trinity onely, 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 Oare.

51. Thus also is the Place or Space in the Center
    or midst of the Angelical Gates a more pleasant,
    more gracious amiable and blessed Place, to the
    Father, wherein his Sonne and Heart is generated
    in the most richly and fully loving manner, and
    wherein the Holy Ghost goeth forth from the Father
    and the Sonne, 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 Sonne 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 Sonne, but one
    that had a beginning, and were under beneath or
    inferiour 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 Sonne is allwayes generated continually
    from eternity unto eternity, and reshineth alwayes
    continually from eternity, into the powers of the
    Father again, whereby the powers of the Father are
    alwayes from Eternity to Eternity continually impregnated
    with the Sonne, 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 Sonne, and hath neither Beginning nor
    End.

57. And this Being, is not onely 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.

[This also is more fundamentally described in the

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
    boyling 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.

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 reall
    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 Lucifers Kingdome,
    frame and put into such order again, as the
    Kingdome 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 turn'd about,
    whose birth or geniture standeth in the moving boyling

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 Center 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 Kingdome 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 starres
    again, all the stars work in its Power, and it self 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 Supreamest
    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 Center
    or Midst of his Kingdom, and raigned 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 softnesse
    and hardnesse, in sweetnesse and [•]owrnesse, in
    bitternesse and astringency, in heat and cold, in Ayr
    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 shew thee the right Mystery.
    Behold; the Sun is the Heart of all powers in this
    world, and is compacted framed or composed out of
    all the powers of the stars, it 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 Mirrour
    Looking-Glasse or Similitude of the Eternall
    world:]

72. As the Father generateth his Sonne, that is, his
    Heart or light, out of all his powers, and that light
    which is the Sonne, generateth the life in all the powers
    of the Father, so that in the same light, in the
    Fathers 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 Cherubim or Leader of a Kingdom of Angels,
    is the Fountain or Heart of his whole Kingdom,
    and is made out of all the powers, out of which his
    Angels are made, and is the most powerfull and
    brightest of them all.

74. [The Angelical King is the Center or fountain:
    as Adams Soul is the Beginning and Center of all soules,
    and, As; from the Place of the Sun was created and
    generated the Planetick wheel or Sphear, wherein each
    Star is desirous of the Splendor and Power of the Sun; so
    the Angels are desirous of their Cherubim or Prince:
    all according to God and to his Similitude.

75. For the Creatour hath extracted the heart out
    of the Salitter and Mercurius of the Divine powers.

Understand he hath composed it by the Fiat, viz. the
Center of Nature.]

76. And hath formed out of that the Cherubim
    or King, that he might presse 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 Joyfulnesse
    springeth up.

78. In this form condition and manner it is also
    with the Angels. All the Angels of one Kingdome,
    signifie, the many and various powers of God the Father;
    the Angelical King, signifieth, the Sonne 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 Sonne, 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 joyfulnesse doth consist:

80. Just in such a manner is the operation or power
    of a Cherubim or Throne-Angel, which worketh
    or operateth in all his Angels, as the Sonne 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
    Sonne, 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
Kingdome.

The Great Mysterie.

THe Angelical Kingdoms are throughout formed
according to the Divine Being, and
they have no other form or Condition, then
the Divine Being hath in its Trinitie.

2. Onely 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
   Sonne out of all his powers; also as the Holy Ghost
   goeth forth out of all the powers of the Father and
   the Sonne: 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 Darknesse, Ayr and Water, Heat and Cold,
   Hard and Soft, Thick and Thin, Sound and Tone,
   Sweet and Soure, Bitter and Astringent, and that,
   which I cannot number or rehearse.

8. Onely 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 qualifie in
   such a corrupt manner and kind, as in man, which
   Lord Lucifer hath so brough[•] to passe; but it is all
   very lovely pleasant delicious and joyfull, 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 darknesse is hidden in the Center of
    the light, that is, when a creature is made out of the
    power of the light, and would move and boyl higher
    and faster in that light then 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 it self beyond the Humility
    that is from Love: Read the Second
    and Third Book, viz. the Three
    Principles, and the Three-fold Life of
    Man.]

13. And instead of Light it hath darknesse, and
    therein the Creature is sensible by experience, that
    there is a darknesse, hidden in the Center.

14. As when a man kindleth a Wax Candle, it
    giveth Light, but when it is put out, then is the
    Snuffe or Candle, darknesse: Thus also the light shineth
    from all the powers of the Father: but when
    the powers are perished or corrupted, then the light
    is extinguished, and the powers would remain in
    darknesse, as is apparant by Lucifer.

15. The Ayr also is not of such a kind in God, but
    is a lovely pleasant still breath or voyce blowing or
    moving; that is; The exit going forth, or moving, of
    the powers, is the original of the Ayr, 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 Juyce

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 it self 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 boyling 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.

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 hardnesse and also coldnesse;
and when that heat is kindled, it generateth a
sharpnesse 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, then the astringent causeth, or
    qualifieth in, great coldnesse, 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 it self, neither doth
    it kindle it self; Onely, 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 sharpnesse of the spirit, out of which, and
    whereby, the creaturely Being is so formed or constituted,
    that a heavenly Body may be framed, as also
    all manner of colours, forms and sprouts or vegetation.

27. For it is the contraction compacting or Imaging
    of a thing, and therefore it is the first Quality,
    and a beginning of the Angelical Creatures, and of
    all Images or 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 onely can do in their own Kingdome,
    which are created out of the Divine Salitter, then
    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, then it is a fierce source
    of wrath, and a beginning of hell, and a torment and
    woe of the hellish fire, also a quality of darknesse;
    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.

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 Gods 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, then 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 Sonne 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 sharpnesse and cold, as is seen, that the harsh

astringent cold dryeth 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,
    is called
    the Heart; and the sweet, is called Barm, or Warm,
    or softening or mitiga[•]ing: and they are the two Qualities,
    out of which the Heart or the Sonne 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 Darknesse: And the sweet Quality, in
    its own power is a moving boyling warming and
    rising Light, a source or fountain of meeknesse and
    well-doing.

40. But while both of them qualifie 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 Sonne of
    God, which signifie the seven spirits of God, which
    shine in great clarity brightnesse or lustre before the
    Sonne of God, out of which the Sonne 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 intend to understand and apprehend
it: Or else in your own sense or mind you will be
an astringent hard blind Stock.

III. Of the Third Circumstance

or Species.

The Third Quality or the Third Spirit of God,
in the Fathers 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 soure or attractive, and the sweet is the
    light mollifying and softning, 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 Blew: in
    the astringent or harsh and soure, it formeth all sorts

of Green Dusky and mix'd 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
    Joyfull.

49. But if it be moved, elevated and kindled too
    much, then it kindleth the sweet and astringent or
    harsh quality, and is like a tearing, stinging and
    Burning Poyson, 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 Stinck, causing a
    sharpnesse and tearing, a hardnesse and coldnesse, in
    the astringent or harsh quality.

52. In the sowre quality it causeth a ranknesse and
    brittlenesse, a stinck, misery, a house of mourning, a
    house of darknesse, 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 enlightned again by any thing, but the dark,
    astringent or harsh, stinking, sowre, 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 it self, standeth
    in the power and authority of these three head Qualities,
    and is formed by them, and also is formed out
    of its own power.

55. First the astringent and sowr 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 dryed, then it
    is a Corpus or Body, which is perfect, but wanting
    Reason.

58. And the Bitter quality penetrateth into the
    Body, into the astringent sowre 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,
    boyling and will.

IIII. Of the Fourth Circumstance

or Species.

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, sowre, and sweet,
    quality is the Salitter, which belongeth to the Body,
    out of which the Body is framed.

61. For coldnesse and hardnesse 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, soure, sweet,
    bitter and hot qualities; These qualities being dryed
    together, make the Body or Stock.

The Great Mysterie of the

Spirit.

Now these Qualities are mix'd in the Body, as if
they were all but one quality; and yet each quality
moveth or boyleth in its own power, and so goeth
forth.

65. Each quality goeth forth from it self 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 sharpnesse
    and spirit of this quality, as to what is in it, and alwaies
    mix with it continually.

66. Now the astringent or harsh quality together
    with the sowre, alwaies contract or attract the other
    qualities together, and so apprehend and retain the
    Body, and Dry it.

67. For it dryeth all the other powers, and retaineth
    them all through its infection or influence, and
    the sweet softneth and moistneth all the other, and
    so blendeth and tempereth it self with all the other,
    whereby they become daintily pleasant and mild or
    soft.

68. And the bitter maketh all the other stirring
    and moveable, and parteth or distinguisheth them
    into members; so that every member in this tempering
    obtaineth the fountain of all the powers,
    whence mobility existeth.

69. And the Heat kindleth all the qualities, out
    of which the light riseth up and expandeth it self

aloft in all the qualities, so that the one seeth the
other: for when the Heat worketh in the sweet Moisture,
then 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 it self, and proveth it with its
    sharpnesse, so that it becometh to be a will, which
    in the Body riseth up in the first fountain source or
    well-spring 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
    formed and Imaged therein.

73. First the astringent quality is therein, which
    attracteth the Salitter together, and fixeth or maketh
    the Earth firm and compact, so that it cometh to be
    a solid Body, which holds together and doth not break
    asunder, and Imageth or frameth or formeth therein
    all manner of Bodies, according to the kind of each
    quality, viz. all manner of Stones and Oares of Minerals,
    and all manner of Roots, according to the
    condition or kind of each quality.

74. Now when that is Imaged or formed, there
    it lyeth as a corporeal springing boyling mobility, for
    it moveth or boyleth thorough, and in the bitter quality,

in it self, as in its own Imaged formed or framed
Body: But hath as yet no life to growing vegetation
springing or spreading abroad without the
Heat, which is theSpirit of Nature.

75. But when the heat of the Sun shineth upon the
    Earth, then there spring and grow in the Earth all
    manner of Images or Figures of Oares 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 enlightneth the
    astringent, sowre, 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 sharpnesse,
    from whence cometh the Taste.

77. And when the sweet quality tasteth the Taste
    of the bitter quality, itGall, he openeth both thePallate in his Mouth in hismore then it is of it self; and just so doth
    the sweet Quality against the Bitter.

78. And when the sweet quality thus stretcheth
    or wideneth it self, and retireth from the bitter, then
    the astringent alwayes presseth after it, and would
    also fain taste of the sweet; and alwaies 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, then they see
    the sweet quality, and taste of its sweet water, and
    then they continually make haste after the sweet water,
    and drink it up, for they are very Hard, rough,
    and thirsty, and the Heat dryeth them quite
    up.

80. And the sweet quality alwaies flyeth from
    the Bitter and Astringent, and stretcheth itswider, 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.

When the sweet quality thus flyeth from the
bitter, sowre and astringent, then 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, andrepulse

from the Heat, so that it is terrified, and the astringent
quality dryeth it.

84. And therein the astringent, the sweet, the
    bitter, and the Heat, struggle together, and the astringent
    quality in its coldnesse continually maketh its
    drinesse, 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, then the bitter quality had
    so much affected or wrought upon it, that it was all
    in a trembling; and as soon as it cometh above the
    knot, it suddenly stretcheth it self forth on all sides,
    striving to flie from the bitter quality: and in that
    stretching forth, its Body keepeth hallow in the middle,
    and in the trembling leaping or springing up
    through the knot, it still gets more Stalk or leaves,
    and now is frolick or cheerly that it hath escaped
    the Battle.

87. And so when the heat from without, thus
    presseth upon the stalk, then the qualities become
    kindled in the stalk, and presse 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 alwaies bring
    to passe with the heat in the stalk, and the stalk alwayes
    groweth further, and alwayes one Storm or
    assault is held after another, whereby the stalk alwayes
    getteth more knots, and still spreadeth forth
    its branches further and further.

90. In the mean while, the heat from without
    alwayes dryeth the sweet water in the stalk, and the
    stalk alwaies 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, sowre, sweet, and astringent,
    do raign joyntly together, and the sweet stretcheth
    it self 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 formed or
    figured answerable or like to the first Root in the
    Earth, onely now it gets another more subtile
    form.

93. And then the sweet quality extends it self
    Gently or mildly, and there grow little subtile leaves
    in the Head which are of the kind of all the qualities,
    and then the sweet water is as it were a pregnant
    woman new with child, having conceived the
    Seed, and it alwaies 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, Blew, White, Red, and Yellow,
    Flowers Blossoms or Children, then she groweth
    quite weary, and cannot long nourish or Nurse
    these children, neither can she have them long, seeing
    they are but her step-children, 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 yeeld or
    surrender their Noble power, and that smells so
    lovely and with so pleasant a savour, that it rejoyceth
    the very Heart, and maketh it Laugh: but they must
    wither and fall off, because they are too tender for
    this Spirit.

98. For the Spirit draweth from the Head or Bud
    into the Blossoms, and the Head or Bud is formed according
    to the kind of all the Qualities; the astringent
    quality attracteth or collecteth the Body of the
    Bud or Head, and the sweet quality softneth 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 dryed, till the sweet quality or sweet
water be dryed up, and then the fruit falls off, and
the stalk dryeth also and falleth down.

And this is the end of Nature

in this World.

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.

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 corporeall
     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. Bnt 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 onely in
     the water.

107. Art thou a rational Man, in whom is the
     Spirit and understanding, then look all about in the
     world, for there thou wilt find it thus.

108. Thou canst kindle wood, that it give light,
     for the water is chief upper Regent or predominant
     therein; so likewise in all sorts of Herbs on Earth,
     wherein the sweet water is predominant.

109. Thou canst not kindle light in a stone, because
     the astringent or harsh Quality is chief or predominant
     therein: neither canst thou kindle light in
     Earth, unlesse the other qualities be first vanquished
     and boyled out of it, which is seen in the Gun-powder,
     which yet is but a flash or a spirit of terrour, 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 lyeth or sticketh the mystery.
The wood which thou kindlest, is not very
Fire, but a Dark or Opake stock, onely 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 concering
     theUnctuositie or fatnesse which is the spirit
     therein.

113. Now, in the Elementary water on earth,
     the sweetnesse is not the Chief, or Upper Regent, but
     the astringent, bitter, and sowre 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, sowre and bitter Quality is
     predominant in the Elementary water on Earth.

115. Take Rie, Wheat, Barley, Oates, or what
     you will, wherein the sweet quality is predominant,
     soak or steep it in the Elementary water, afterward
     Distill it, then 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 theter.

116. This thou seest also in Flesh: the flesh neither
     burneth nor shineth, or giveth Light, but its
     Fat burneth and shineth or giveth Light.

Question.

117. Thou mayst perhaps ask: How comes that
     to passe; or, In what manner is it so?

Answer.

118. Behold; in Flesh, the astringent, sowre and
     bitter quality is predominant; and in the fat, the
     sweetnesse is chief and predominant; Therefore fat
     creatures are alwaies 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 tryumphing
     or the Joy, for the astringent or harsh and
     bitter quality triumph therein, for they rejoyce that
     they are refresh'd, fed, given to drink, and enlightned
     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 Horrour
     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,
     unlesse it be so that Heat be predominant therein:
     that is, though it be Lean, and hath little of the fat,
     or oyl in it; yet perhaps sweetnesse is very abundant
     there.

123. On the other side, many Creatures have

much fatnesse and yet are very Melancholy or sad;
which is, because their fatnesse 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.

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 raigneth in meeknesse; and meeknesse
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, sowre, and bitter qualities, and refresheth
moistneth and enlightneth them, that they might not
remain a dark valley.

126. For understand but thyMother Tongue
     aright; thou hast as deep a Ground therein, as there
     is, in the Hebrew, or Latine: Though the Learned
     elevate themselves therein, like a proud arrogant
     their Art is now on
     the Lees, or bowed down to the Dust.

127. The Spirit sheweth and
     declareth, that yet before the
     End, many a Layman, will know
     and understand more, then 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!med
     upon thy Lips; and when thou pronouncest
     BARM- then thou shuttest thy Mouth, and snarlest
     in the hinder part of the Mouth: and this is the
     Astringent quality, which environeth or incloseth
     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, then 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 weaknesse 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

134. But when thou prnouncest -IG, then thou
     catchest or captivatest the spirit in the midst of the
     other two qualities, so that it must stay there and form
     the word.

135. 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-ednesse

or Merci-ful-nesse, 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 it self in the midst
     or Center of the sweet quality, and becometh captivated
     by the astringent and bitter quality, as in
     the midst or center wherein the Sonne 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 brightnesse of the Sonne of God, and is the flash
     of Lightning and sharpnesse: for the Sonne is generated
     in the midst or Center 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 Sonne, which is alwaies
     done for ever and Eternally: then that Word first
     taketh its Original in the astringent quality, therein
     it fixeth conceiveth or compacteth it self, and in the
     sweet quality, it taketh its fountain spring or source,
     and in the bitter quality it sharpeneth, and moveth it
     self, and in the heat it riseth up, and Kindleth the
     middle sweet fountain or source.

139. And now it burneth joyntly 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 Sonne of God, which
     is thus generated alwaies 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 Devill
     himself; and that not with Dead slight unsignificant
     Arguments void of understanding, but with cleer quick
     living and invincible firm Arguments, even above,
     beyond, and to the Refutation of, all mens Reason
     convincingly and undeniably, and lastly in opposition
     against all the devills and the Gates of Hell; and
     would do it here, if it would not take up too much
     room.

150. 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 boyleth in all the powers, and
hath or containeth the fountain and sharpnesse, of all
the powers in it self: because it is generated,
through the Sonne, out of all the powers of the Father,
and so then it reciprocally maketh all the powers
in the Father living and moving, and through
that Spirit are all the Angels formed and Imaged out
of the Fathers 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 it self too high or too
     much, as Lucifer and his Legions did, then the light
     extinguisheth or goeth out, and the fierce wrathfull
     and hot source, the source of the hellish fire riseth
     up, that is, the Spirit of the fire riseth up in the
     fierce Quality.

145. Observe here the Circumstances, how this is
     done, or how it can come to be done. Therefore
     consider an Angel, is formed figured composed or
     compacted together out of all powers, as I have described
     it at large.

146. Now when he elevateth himself, he elevateth
     himself first in the astringent quality, which he
     gripeth close together, as a woman, 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 Coldnesse.

147. For it becometh toocontraction, and loseth its bright lustre,
     and its unctuosity, fatnesse or Oylinesse (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 qualitie,
whereby it is dried up like sweet dry
Wood.

148. And so when the bitter quality riseth up in
     the exsiccated or dryed sweet quality, then cannot the
     sweetnesse mollifie 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 boyleth in the Body as a faint Poyson.

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 dryed up, by the astringencie.

151. Then it kindleth the sweet source or quality
     with an intent to be refreshed, but there is no sapp
     left, only the sweet source or quality is now burning
     and glowing, even as a hard dryed 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 coldnesse in the astringent
     quality, and in the sweet, a hard glowing fire
     only, wherin 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 Devill, 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 thy self herein, look before
     thee, and behind thee, it is not in vain.

154. This great History or Action, how it came to
     passe, and how it went, you will find it at large, concerning
     the Fall of the Devill.

V. Of the Fifth Circumstance

or Species.

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,
     then 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 quickning and enlightning
     them, and making them living or lively, cheerfull
     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 wellcoming 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 Blessednesse and great love! how
     sweet art thou? how friendly and Courteous art
     thou? how pleasant and lovely is thy rellish 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 expresse 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 meer dark
     valley to it.

163. O Immense greatnesse! 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 fiercenesse wrath and astringency or severity,
     thou art the cause of it! O fierce wrathfull
     Devil! O, what hast thou done, who hast sunk down
     thy self and beautiful bright Angels, into darknesse?
     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 thy self! 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 bent, the Arrow
     will hit thee, and then whither wilt thou fall? the
     place is ready provided and prepared, it wanteth
     only to be kindled, wilt thou bring fewel 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, Guesse 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 voluptuousnesse of this life, thou Blind
     Whore, why doest thou go a wooing and whoring to
     the Devil.

170. O, Security! the Devil watcheth for thee!
     O, High-mindednesse, 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 high-mindednesse, 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 Devils 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 mercifull amiable love and Bright
     glory!

175. O ye Watchmen of Israel! why do ye sleep?
     Awake from the sleep of whoredom, and dresse or
     trim your Lamps: the Bridegroom cometh, Sound
     your Trumpets.

176. O ye covetous stiffnecked and drunken Roysters!
     how do you wooe 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 wooll, 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,
     wickednesse and malice! When wilt thou leave,
     and give over? Awaken! awaken! and, bring
     forth, thou sorrowfull Woman, behold thy
     Bridegroom cometh, and requireth fruit at thy
     Hands: Why dost thou sleep? behold he knocketh!

179. O gracious amiable blessed Love and clear
     bright Light, tarry with us I pray thee, for the evening
     is at hand! O, Truth! O, Justice, and righteous
     Judgment! what is become of thee? doth not
     the Spirit wonder, as if he had never seen the
     world before now! O, why do I write of the
     wickednesse of this world? I must do it, and the
     worldAmen.

The Ninth Chapter.

Of the Gracious amiable blessed friendly and
Merciful Love of God.

The Great Heavenly and Divine

Mystery.

BEcause I write here of heavenly and Divine
things, which are altogether strange to the
corrupted perished Nature of Man; the
Reader doubtlesse will wonder at the simplicity
of the Authour, and be offended at it.

2. Because the condition and inclination of the
   corrupted Nature is, to gaze onely on high things,
   like a proud, wild, wanton and whorish woman,
   which alwayes gazeth in her heat or burning Lust
   after Handsome men, to act wantonnesse 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 onely 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 call'd him? A shepherd.

7. What were the Great, and Small Prophets?
   Vulgar plain and mean People: some of them but
   Countrey people, and Herdsmen, counted the underlings
   or footstooles of the world: men counted them but
   meer fooles.

8. And though they did Miracles Wonders
   and shewed 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 alwaies 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.

11. 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 cryed out, Crucifie him, crucifie
    him, Luk. 23. 21.

12. 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 Bloud for the sake of Christ.

13. But who were they that falsified and adulterated
    the right pure Christian Doctrine, and alwayes 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 Popes Greedinesse
    of Money, his Idolatry, Bribery, deceit and Cheating;
    out of the Churches in Germany? A poor despised
    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 thedeep
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 Judgment, And Change of this
world; The Mystery of the Resurrection of the
Dead; And of Eternal Life.

15. This shall arise in the Depth, in great plainnesse
    and simplicity: But why not in the heighth in
    Art? That no man should dare to boast, that he
    himself hath done it, and that hereby the Devils
    pride should be discovered and brought to Nothing.

16. But why doth God so? Of his great love and
    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 Rednesse, 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 fiercenesse or
    wrath.

19. Therefore I would have the Reader warned,
    that he read this Book with diligence, and not be
    offended at the meannesse 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 Authour, then you will need no admonition,
    but will rejoyce 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 onely, when it riseth up in the body,
    and then the Body triumpheth therein, and behaveth
    it self 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.

First there is the astringent quality, then 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 darknesse, 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 originall 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 dryed up, wherein
the light kindleth, and wherein the Love riseth
up.

27. Therefore now he is Eternally, an Astringent,
    Hard, Cold, Bitter, Hot and Sowre stinking fountain-source:
    For when the sweet quality in him, was
    dryed up, it became a sowr stinck, 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 center 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 Blew 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 fountainwater
    through the astringent and bitter quality, and
    in the astringent and bitter quality the light first then
    becometh dry and shining, as also moveable and
    triumphing.

31. And when the light riseth up out of the sweet
    fountain water in the heat in the astringent and bitter
    quality, then 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 Blew.

32. And then the bitter quality trembleth, and
    dissolveth the hardnesse in the astringent Quality, the
    Light becometh dry in the Astringent, and shineth
    clear, much brighter then 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 well-spring of Love.

Observe this, in the deep Sense.

34. How should Love and Joy not be there?
    where life is generated in the very Center or midst
    of Death, and Light, in the midst of darknesse?

Question.

Thou askest, How comes that to passe?

Answer.

35. Indeed, if my spirit did sit in thy heart, and
    spring up in thy heart, then thy Body would find, feel,
    and apprehend it.

36. But otherwise I cannot bring it into thy sense,
    neither canst thou apprehend or understand it, unlesse
    the Holy Ghost kindle thy soul, so that this light
    it self shine in thy Heart.

37. And then will this light it self 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: then 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, then the bitter spirit becometh Living, in
    the astringent spirit, and the astringent spirit which
    is as a spirit impregnated with child, is impregnated
    with life, and must continually generate the
    Life.

39. For, the sweet water, and the 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 meer laughing, and Joy, a
    meer 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 enlightneth 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,
    moveable 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 enlightned and
    warmed.

44. And the sweet quality also loveth the astringent.

45. And first, because it drieth up the astringent
    that it become not thinne or dimme 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 brightnesse 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 moveable 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; Onely 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 bitternesse
    is therein mitigated, also it obtaineth its
    light-Life therein: in the astringent it hath its Body,
    wherein it triumpheth cooleth and mitigateth it self;
    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 fewel.

54. Wilt thou not believe this? then open thy
    Eyes, and go to a Tree, look upon it, and bethink
    thy self; there you see first the whole Tree, take a
    knife and cut a Gash in it, and taste how it is; then
    you first taste the astringent harsh 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 moveable or stirring, so that it springeth
    and groweth green and flourisheth, and so getteth
    its Branches Leaves and Fruit.

56. After that you taste the sweet, which is very
    Gentle and sharp: for it getteth the sharpnesse 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 rejoyce 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 blessednesse,

and Unity, of the Five qualifying or
fountain-spirits of God.

Though it be impossible for the hands of men to
describe this sufficiently, yet the enlightned 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. Onely this is to be Lamented concerning
    Man, that his qualities are corrupted, perished and
    half Dead, and therefore it is that mans 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
    rejoyced at, that mans spirit, in his necessity becommeth
    enlightned 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 Mans Body love one another,
    so do the spirits also in the Divine power; there
    is nothing else but a meer longing desiring and well
    liking acceptation, as also a triumphing and rejoycing
    the one in the other: for through these spirits

cometh the understanding and distinction in God, in
Angels, Men, Beasts, and Fowles, 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, then one spirit
    seeth the other.

67. And when the sweet spring or fountain water
    riseth up in the light, through all the spirits, then
    the one tasteth the other, and then the spirits become
    living, and the power of life penetrateth through
    all.

68. 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 rejoyceth in her BRIDEGROOM, herein is
    love, joy and delight, here is light and brightnesse
    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 rejoyce therein? O Dear love
    and gracious amiable blessednesse! 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, onely 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 onely in themselves in Heaven?

Answer.

73. This is the other open Gate of the Deity, here
    thou must set thy eyes wide open, and rouze up or
    awaken the spirit in thy half dead heart: for this is
    not an Obscure Fiction Contrivance or Phantasie.

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, Fowles, Fishes

all Worms, Wood, Trees, also Stones, Herbs and
Grasse, 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
    meer fiercenesse 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 wickednesse and malice
    which is the Cause; viz. when King Lucifer did sit
    in his Kingdom, like a high-minded proud Bride, then
    his Circuit Circle or Orbe, 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 Compleat and Pleasant, as
    now in Heaven, although they are still compleat and
    full, in this world. But observe the Circumstances
    rightly.

82. When King Lucifer elevated himself, then he
    elevated himself in the seven qualifying fountain-spirits,
    and kindled them with his elevation, so that

all was wholly burning, and the astringent quality
was so hard and Compact, that it generated stones;
and 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 asraging, tearing and raving,
    whence Poyson 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 it self 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 wrathfull in their kindling, that
    the one continually spoileth the other with its evill
    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 Universall God
    hath Decreed the Last Judgment, wherein he will
    separate the Evil from the Good, and set the good

again in the meek mild and Pleasant delight, as it
was before the horrible kindling of the Devill, and
will give that which is fierce or wrathfull 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
    Devills shall have with all ungodly Men and wickednesse.

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.

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, Beautie,
and Ornament, as also the heavenly Joyfulnesse.

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 formed or framed by
   or through one spirit alone, but by all the seven.

7. And if a Creature, which is like or as the
   whole Being of God, spoileth, elevateth and kindleth
   it self 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 Emnity and ignominy
   or shame, before God, and all the Creatures.

9. The Tone or Mercurius, taketh its originall in
   the first, that is, in the Astringent and Hard Quality.

Observe in the Depth.

10. Hardnesse is the Fountain or Well-spring 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 hardnesse were both Father
    and Mother of the Tone, then 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
    center in the flash or Lightening, where the Light
    is generated out of the Heat, where the flash or
    Lightening of life riseth up.

Observe, how this is done:

12. When the astringent quality rubbeth it self
    with the bitter, so that the Heat riseth up in the sweet
    spring or fountain-water, then the heat kindleth the
    sweet spring or fountain water, like a flash of Lightning,
    and that flash is the light; which in the Heat
    goeth into the bitter quality, and there the Flash is
    distinguished according to all the Powers.

13. For all powers are discerned or distinguished
    in the bitter, and the bitter receiveth the flash of
    the light, as if it were horribly terrified; and goeth
    with its trembling and terrour, 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 it self; 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 Center, that is, in the
    middle of the Circle; whilest it was yet in the
    Councel 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 voyce 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
    orgo into the
    Tongue, that the Tone or noise may comeforth gently.

Here Observe exactly, the

17. When the flash riseth up in the heat, then
    first the sweet water catcheth or captivateth it, for
    therein it becometh shining. Now when the water
    catcheth the flash, that is, the birth of the light, then
    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, then it is
    terrified, as in a Tempest of lightning; for when the
    heat cometh with the Light into the hard cold, then
    it maketh a fierce flash, of a very fiery and light colour.

19. And then that flash retireth back, and the sweet
    water catcheth it, and riseth up in that fiercenesse;
    and in that rising and terrifying, changeth it self into
    a Green or Azure, or Blew Colour, and trembleth,
    because of the fierce flash.

20. And the flash in it self keepeth its fiercenesse,
    from whence existeth the Bitter Quality, or the Bitter
    Spirit, which now riseth up in the astringent quality,
    and inflameth or kindleth the hardnesse with its
    fierce quality, and the light or flash dryeth it self in

the hardnesse and shineth clear and bright, far brighter
then 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
    alwaies and Eternally.

22. And the flash of fire in the light trembleth
    and triumpheth thus continually, and the hardnesse is
    alwayes the Body, which retaineth preserveth and
    dryeth it.

23. And this stirring in the hardnesse, 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,
    then the spirit of the fiery flash catcheth the astringent
    and hard spirit, and both these together are
    an earnest severe fierce quality, which rageth and
    teareth vehemently like a fiery violent fiercenesse.

25. I can liken it to nothing else, but to a Thunder-Clap,
    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, then 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 it self, 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 duskinesse, and retaineth in it
    self 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 becommeth
    trembling and Hot, and from the astringent it
    becometh severe astringent, hard and corporeal, so
    that it is a spirit; which alwayes subsisteth, and
    from the sweet it becometh meek or mild, and the
    fiercenesse changeth it into a gentle bitternesse:
    which standeth now in the Fountain or Well-spring
    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 alwayes generateth the fire again,
    and the fire generateth Light, and the light is the
    Flash, which alwaies generateth the Life again in all
    the qualifying, or fountain spirits; whence the spirits
    have life, and alwaies 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 alwayes generate
    the seventh, and so if one of them were not, then the
    other would not be, neither.

32. But that I sometimes take onely two or three
    to the Nativity or birth of a spirit, I do that, because
    of my own weaknesse, for I cannot bea[•] them all seven
    at once in their perfection, in my

33. I see them all seven, very well, but when I
    speculate into them, then the spirit riseth up in the
    middlemost fountain or well-spring, where the Spirit
    of life generateth it self, 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 itssing
    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 statelinesse
    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 Center of Nature could penetrate all
    the forms, then it were Free from the
    Band of Nature:]

37. Thus it is also in Man, when one qualifying
    or fountain spirit riseth up, then it toucheth all the
    other, and seeth all the other, for it riseth up in the
    middle or central Fountain or Well-spring of the
    Heart, where, in the Heat, the flash of Light kindleth
    it self, 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 clarifie 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 Majestie:]

And then it would no more resemble and be conform
to the Bestial Body, but to the Angels of
God.

39. But hearken friend, tarry yet a little while,
    and then give the bestial Body, for food, to the

Worms: but when the Total God shall kindle the
Seven Spirits of God in the corrupted Earth, then if
that same Salitter, which thou sowest in the earth,
will not be capable of the fire,ing
or fountain-spirits, which thou didst sowe in
thy life-time, and is sowen 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 hecapable 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 inclose
    it self 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 travelleth and laboureth for

health, and yet because of its great weaknesse cannot
attain perfect power.

46. Thus I stand yet as an anxious woman in travell,
    and seek perfect refreshing, but find onely 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 it self in
    its sicknesse with that perfect smell or savour, till the
    true Samaritan doth come, who will dresse and bind
    up its wounds and heal it, and bring it to the eternal
    Inne or Lodging, then it shall enjoy the perfect
    Taste.

47. This Herb, which I mean here, from whose
    Fragancy my spirit taketh its refreshing, Every
    Countrey Plowman 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 spoyled and naught: for the quality of the
    Soyl 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 pretious, 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 spoyled all; whereupon it was loath
    to write it down in its mother-Tongue; it supposed,
    that was too childish a thing, it must shew it
    in a deeper Language, that the world should see, that
    it is Manly; and for its advantage it kept it in secret,
    and dawbed 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 SONNE 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 theirmiddle or center: 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 dryed 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 mysterie; the Fire kindleth it self
    in the hardnesse 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 hardnesse; otherwise a stone also would
    burn and give Light, but the light subsisteth onely in
    the Sap of the wood, that is, in the

56. Whilest 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 fiercenesse, which riseth up
    in the light; consists not in the water of the wood,

but when the heat riseth up in the hardnesse, then
is the flash generated, which the sap in the wood first
catcheth, whereby the water becomes shining.

58. The Fiercenesse or Bitternesse is generated in
    the midst or center of the hardnesse, 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 fiercenesse of the
    bitternesse, which is the sonne of the hardnesse and
    heat.

59. But thou must know this mystery, that the
    bitternesse is already in the world, Else the fierce
    bitternesse would not so suddenly generate it self like
    lightning in the natural fire.

60. For, as the Body of the fire generateth it
    self, when wood is kindled, in such a manner likewise
    is the Wood generated in and above the
    earth.

61. But if the fiercenesse 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 fiercenesse, for the fiercenesse 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 hardnesse and heat,
    then the hardnesse 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 hardnesse it is caught and dryed 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 it self, 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 hardnesse and fiercenesse, then springeth
    up the bitter fiercenesse or wrath in the flash.

71. For when thou elevatest thy self in thy Body
    towards or against any thing, be it in Love or in Anger,
    now that which thou liftest up thy self 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,
    then thou raisest up the fountain of thy heart; as
    when thou takest a stone, and therewith strikest fire
    on a Steel, and so when the spark catcheth fire in the
    heart, then the fire kindleth.

73. At first it gloweth, but when thou stirrest the
    source or fountain of the heart more violently, then
    it is as when thou blowest the fire, so that the flame
    is kindled; and then it is high time to quench it, else
    the fire will be too great, and then burneth and consumeth,
    and doth hurt to its Neighbour.

Question.

74. Thou askest: How can a man quench this
    kindled fire?

Answer.

75. Hearken, Thou hast the sweet water in thee,
    pour that into the fire, and then it goeth out: if thou
    letst it burn, then it consumeth in thee the Sap that is
    in all the seven qualifying or fountain Spirits, so that
    thou wilt become dry.

76. When that is done, then
    thou art a hellish 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,
    then 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,
    then 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 Bitternesse,
    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 thy self.

82. It is true, all thy spirits spring and move in
    thee, and rise up in thee, and indeed alwaies One spirit
    hath more power in thee then another.

83. For if the Government of the spirits were in
    one man as in another, then 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 VVorld:]

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 extinguish'd.

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, then thou
   must turn thine Eyes away from it: if that will not
   help, then take that spirit, and cast it into prison:

9. That is, Turn thy heart away from temporall
   Pleasure and voluptuousnesse, from fulnesse 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 wantonnesse of the world,
   and call earnestly to God, and yield or submit thy self
   to Him.

10. When thou dost so, then the world mocketh
    thee, and thou are a fool to them. But bear this crosse
    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.

11. But if the spirit breaketh out of Prison, then
    put it in again, make good thy Part against it as long as
    thou livest, and if thou gettest so much advantage,
    that it 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:

12. Then will not that kindled fire at the Last
    Judgment Day, hurt thee; nor will it cleave or stick
    in thy Sappy-spirits, but after this anxious affl[•]ction,
    and trouble, thou wilt be in the Resurrection,
    A triumphing Angel of God.

Question.

92. But now, thou maist say; Is there in God also
    a contrary Will or Opposition, amongst or between
    the spirits of God?

Answer.

93. No: though I shew here their earnest Birth,
    how earnestly and severely the spirits of God are generated,
    whereby every one may very well understand
    the great earnest severity of God:

94. Yet it doth not therefore follow, that there is a
    disunion or discord amongst them: For the very innermost

deepest Birth or Geniture in the heart or kernell,
is onely 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 alwaies mitigateth and loveth the
    other, and so there is nothing but meer Joy and Delight:
    but their severe Birth or Geniture which is
    effected or done in secret, must be so: for life, understanding,
    andthus generated:
    and this is an eternall Birth or
    Geniture, which is never otherwise.

97. Thou must not think, that perhaps in Heaven
    there is some manner of Body which onely is thus
    Generated, which above all other things, is called
    God.

98. No; but the whole Divine Power, which it
    self 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 alwayes 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
    orCorpus 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 onely a duskishnesse or dimme Obscurity upon it,
     so that we cannot apprehend it with our corrupted
     Eyes;

101. But if God did once put away that duskishnesse,
     which moveth about the light, and that thy
     eyes were opened, then, in that very place, where
     thou standest, sittest, or lyest: 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.

104. 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,
Sonne, and Holy Ghost.

104. Now, when I write here, concerning the
     midst or Center, that the fountain of the Divine Birth
     or Geniture is in the midst or Center; the meaning
     is not, that in Heaven there is a peculiar or severall
     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 All-mighty, all-knowing,
     all-seeing, all-hearing, all-smelling,
     all-feeling God, who is
     every where, and proveth the
     Hearts and Reines 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 Pleasantnesse; sing of Gods Holinesse, of
     their Royall Kingly Government or Regiment, and
     of the gracious amiable blessed fruit of the heavenly

Spring or Vegetation; and that wil 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
     stinck will burn boyl and rise up, and the hellish fire,
     and hellish coldnesse, and bitternesse, 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 lock'd in or barred up
     into a Hole, that the angry face of God might not
     touch them, then they might be Quiet and contented;
     and would not be necessitated to endure eternal
     Ignominie, shame, and reproach.

115. But here is no help, their Torment encreaseth
     and becometh but the greater; the more they
     bewail it, the more doth the hellish fiercenesse or
     wrath kindle it self, they must lye in Hell, as dead
     Bones, like sindged scorched Sheep in the fire, their
     stink and abomination gnaweth them.

116. They dare not lift up their Eyes for shame,Regions
     nothing else, but onely 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 Center.]

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 hardnesse generateth a hard, raw,
rough, cold and astringent quality.
II. Secondly, the sweetnesse 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 Bitternesse teareth like a Hot
Plague, and is as Bitter as Gall.
IIII. Fourthly, the Fire burneth as a fierce wrathful
Sulphur.
V. Fifthly, Love is an Enmity here.
VI. Sixthly, the sound is a meer 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 fiercenesse of all qualities; Lamentation
     and woe; and that for Ever without End; there is
     no Time there. Another King sitteth on their Throne,
     which keepeth or holdeth a Judgment for Ever, they
     are onely his Footstool.

121. O, Beauty, Pleasure and Voluptuousnesse of
     this world! O Riches and proud Statelinesse! O
     Might and Power! Thy unrighteous Judgment and
     great Pomp with all thy pleasure and voluptuousnesse
     lyeth all together on a Heap, and is become a
     hellish Fire!

122. Now eat and drink, now trim and dresse
     thy self therewith, and domineer therein, thou fair

Goddesse, 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.

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.