Concerning the Three Principles of the Divine Essence

Of the first Principle of the Divine l Essence. i Being or 1. O^ EEING we are now to speak of God, what ^3 he is, and where he is, we must say, that God himself is the essence of all essences ; for all is generated or born, created and proceeded from him, and all things take their first beginning out of God ; as the Scripture witnesseth, saying, Through him, and in him are all things. Also, The heaven and the heaven of heavens are not able to contain him : Also, Heaven is my throne, and the earth is my footstool: And in Our Father is mentioned, Thine is the kingdom and the power ; understand all power. 2. But there is yet this difference [to be observed], that evil neither is, nor is called God ; this is understood in the first Principle, where it is the earnest fountain of the wrathfulness, according to which, God calleth himself an angry, wrathful, and zealous God. For the original of life, and of all mobility, consisteth in the wrathfulness ; yet if the [tartness] be kindled with the light of God, it is then no more tartness, but the severe wrathfulness is changed into great joy.

1 Or materials, 3. Now when God was to create the world, and all things therein, he had no other l matter to make 2 essence, or it of, but his own 2 being, out of himself. But now, substance. /-. •• . .., .. i .,•• -i-iii God is a spirit that is incomprehensible, which natn neither beginning nor end, and his greatness and depth is all. Yet a spirit doth nothing but ascend, flow, move, and continually generate itself, and in itself hath chiefly a threefold manner of form in its generating or birth, viz. Bitterness, Harshness, and s Or Scorch- 3 Heat, and these three manners of forms are none of them the first, second, nor third ; for all these 4begetteth, three are but one, and each of them 4generateth bnngeth the second and third. For between 6 harshness and » astringency, bitterness, fire is generated : and the wrath of the or attracting. fife ^ ^ bitterness or sfcing itself} an(i the narsh- ness is the stock or father of both these, and yet is generated of them both ; for a spirit is like a will, sense [or thought], which riseth up, and in its rising • infecteth, beholdeth, 6 perfecteth, and generateth itself.

ormixeth 4. Now this cannot be expressed or described, seed in itself. . . . n nor brought to the understanding by the tongue of man ; for God hath no beginning. But I will set it down so as if he had a beginning, that it might be understood what is in the first Principle, whereby the difference between the first and second Principles may be understood, and what God or spirit is. Indeed there is no difference in God, only when it is enquired from whence evil and good proceed, it is to be known, what is the first and original fountain of anger, and also of love, since they both proceed from one and the same original, out of one mother, and are one thing. Thus we must speak after a creaturely manner, as if it took a beginning, that it might be brought to be understood. 5. For it cannot be said that fire, bitterness, or harshness, is in God, much less that air, water, or earth is in him ; only it is plain that all things have proceeded out of that [original]. Neither can it be said, that death, hell-fire, or sorrowfulness is in God, but it is known that these things have come out of that [original]. For God hath made no devil out of himself, but angels to live in joy, to their comfort and rejoicing ; yet it is seen that devils came to be, and that they became God's enemies. Therefore the source or fountain of the cause must be sought, viz. What is the prima materia, or first matter of evil, and that in the originalness of God as well as in the creatures ; for it is all but one only thing in originalness : All is out of God, made out of his ,

1 essence, according to the Trinity, as he is one in * being or essence and threefold in Persons. 6. Behold, there are especially three things in the originalness, out of which all things are, both spirit and life, motion and comprehensibility, viz. 2 Sulphur, 3 Mercurius, and * Sal. But you will say 2 wherein the that these are in nature, and not in God ; which cousisteth. indeed is so, but nature hath its ground in God, according to the first Principle of the Father, for n i n i i • i /-N i <jrod calleth himself also an angry zealous God ; which is not so to be understood, that God is angry in himself, but in the spirit of the [creation or] creature which kindleth itself; and then God burneth in the first Principle therein, and the spirit of the [creation or] creature suffereth pain, and not God. 7. Now to speak in a creaturely way, Sulphur, Mercurius, and Sal, are understood to be thus. S U L is the soul or the spirit that is risen up, or in a similitude [it is] God : P H U R is the prima materia, or first matter out of which the spirit is generated, but especially the harshness : Mercurius hath a fourfold form in it, viz. harshness, bitterness, fire, and water : Sal is the child that is generated from these four, and is harsh, eager, and a cause of the comprehensibility.

8. 2 Understand aright now what I declare to you : Harshness, bitterness, and fire, are in the originalness, in the first Principle : The water-source is generated therein : And God is not called God according to the first Principle ; but according to that he is called wrathfulness, angriness, the earnest [severe or tart] source, from which evil, and also the woeful tormenting, trembling, and burning, have their original. 9. This is as was mentioned before ; the harshness is the prima materia, or first matter, which is strong, and very eagerly and earnestly attractive, that is Sal : The bitterness is 3 in the strong attract- ing, for the spirit sharpeneth itself in the strong attracting, so that it becometh wholly aching [anxious or vexed]. For example, in man, when he is enraged, how his spirit attracteth itself, which maketh him bitter [or sour] and trembling ; and if it be not suddenly withstood and quenched, we see that the fire of anger kindleth in him so, that he burneth in malice, and then presently a * substance * an essential, or whole essence cometh to be in the spirit and Son,™*81 mind, to be revenged. 10. Which is a similitude of that which is in the original of the generating of nature : Yet it must be set down more intelligibly [and plainly]. Mark what Mercurius is, it is harshness, bitterness, fire, and brimstone- water, the most horrible 2 essence ; 2 being, snb-

, . , . . stance, or yet you must understand hereby no matena, thing. matter, or comprehensible thing ; but all no other than spirit, and the source of the original nature. Harshness is the first essence, which attracteth itself; but it being a hard cold virtue or power, the spirit is altogether prickly [stinging] and sharp. Now the sting and sharpness cannot endure attracting, but moveth and resisteth [or opposeth] and is a contrary will, an enemy to the harshness, and from that 8 stirring cometh the first mobility, which 3tOr wriggis the third form. Thus the harshness continually attracteth harder and harder, and so it becometh hard and tart [strong or fierce], so that the virtue or power is as hard as the hardest stone, which the bitterness [that is, the harshness' own sting or prickle] cannot endure ; and then there is great anguish in it, like the horrible brimstone spirit, and the sting of the bitterness, which rubbeth itself so hard, that in the anguish there cometh to be a twinkling flash, which flieth up terribly, and breaketh the l harshness : But it finding no rest, and being so continually generated from beneath, it is as a turning wheel, which turneth anxiously and terribly with the twinkling flash 2 furiously, and so the flash is changed into a pricking [stinging] fire, which yet is no burning fire, but like the fire in a stone.

11. But seeing there is no rest there, and that the turning wheel runneth as fast as a swift thought, for the prickle driveth it so fast, the prickle kindleth itself so much, that the flash (which is generated between the astringency and bitterness) becometh horribly fiery, and flieth up like a horrible fire, from whence the whole materia or matter is terrified, and falleth back as dead, or Or eagerly, overcome, and doth not attract so 'strongly to itself any more, but each yieldeth itself to go out one from another, and so it becometh thin. For the fire-flash is now predominant, and the materia, or matter, which was so very harsh [astringent or attracting] in the originalness, is now feeble, and as it were dead, and the fire-flash henceforth getteth strength therein, for it is its mother; and the bitterness goeth forth up in the flash together with the harshness, and kindleth the flash, for it is the father of the flash, or fire, and the turning wheel henceforth standeth in the fire-flash, and the harsh- ness remaineth overcome and feeble, which is now the water-spirit ; and the materia, or matter of the harshness, henceforth is like the brimstone-spirit, very thin, raw, aching, vanquished, and the sting in it is trembling; and it drieth and sharpeneth itself in the flash ; and being so very dry in the flash, it becometh continually more horrible and fiery, whereby the harshness or astringency is still more overcome, and the water-spirit continually greater. And so it continually refresheth itself in the water-spirit, and continually bringeth more matter to the fire-flash, whereby it is the more kindled ; for (in a similitude) that is the l fuel of1 Or wood, the flash or fire-spirit.

12. 2 Understand aright the manner of the 2 Or consider . -I •» *- -ri r» • seriously, ob- existence of this Mercunus. ihe word M E R, is serve, or first the strong, tart, harsh attraction ; for in that word (or syllable Mer) expressed by the tongue, you understand that it jarreth [proceeding] from the harshness, and you understand also, that the bitter sting or prickle is in it ; for the word MER is harsh and trembling, and every word [or syllable] is formed or framed from its power or virtue, [and expresseth] whatsoever the power or virtue doth or suffereth. You [may] understand that the word [or syllable] C U, is [or signifieth] the rubbing or unquietness of the sting or prickle, which maketh that the harshness is not at peace, but 8 heaveth * Or boiieth. and riseth up ; for that syllable [thrusteth itself or] presseth forth with the virtue [or breath] from the heart, out of the mouth. It is done thus also in the virtue or power of the prima materia [or first matter] in the spirit, but the syllable C U having so strong a pressure from the heart, and yet is so presently snatched up by the syllable R I, and the whole understanding [sense or meaning] is changed into it; this signifieth and is the bitter prickly

'Orgeniture. wheel in the l generating, which vexeth and whirleth itself as swiftly as a thought : The syllable U S is [or signifieth] the swift fire-flash, that the materia, or matter, kindleth in the fierce whirling between the harshness and the bitterness in the swift wheel ; where you may very plainly understand [or observe] in the word, how the harshness is terrified, and how the power or virtue in the word sinketh down, or falleth back again upon the heart, and becometh very feeble and thin : Yet the sting or prickle with the whirling wheel, continueth in the flash, and goeth forth through the teeth out of the mouth ; where then the spirit hisseth like a fire a-kindling, and returning back again strengthened itself in the word. 13. These four forms are in the originalness of nature, and from thence the mobility doth exist, as also the life in the seed, and in all the creatures, hath its original from thence ; and there is no comprehensibility in the originalness, but such a virtue or power and spirit. For it is a poisonous 2 being, es- or venomous, hostile or inimicitious 2 thing : And sence, or . . t

substance. it must be so, or else there would be no mobility, but all [would be as] nothing, and the source of wrath or anger is the first l original of nature. or originality. 14. Yet here 1 do not altogether Lmean °r] understand the Mercurius [mercury or quicksilver] which is in the third Principle 2of this created2 or. world, which the apothecaries use (although that hath the same virtue or power, and is of the same essence), but I speak [of that] in the first Principle, viz. of the originalness of the essence of all essences, of God, and of the eternal beginningless nature, from whence the nature of this world is generated. Although in the originalness of both of them there is no separation ; but only the outward and third Principle, the sidereal and elementary kingdom [region or dominion] is generated out of the first Principle by the Word and spirit of God out of the eternal Father, out of the holy heaven.

Of the first and second Principles, what God and the Divine Nature are ; wherein is set down a further description of the Sulphur and Mercurius. IECAUSE there belongeth a divine light to the knowledge and apprehension of this, and that without the divine light there is no comprehensibility at all of the divine essence, therefore I will a little represent the high hidden secret in a creaturely manner, that thereby the Reader may come into the depth. For the divine essence cannot be wholly expressed by the tongue; the spiraculum vitae (that is, the spirit of the soul which looketh into the light) only comprehendeth it. For every creature seeth and understandeth no further nor deeper than its mother is, out of which it is come originally. 2. The soul which hath its original out of God's first Principle, and was breathed from God into 1 Or in. man, * into the third Principle, (that is, into the 8 generating sidereal and elementary 2 birth) that seeth further of the stare. . T> • • i into the first Principle of God, out of, in and from, the essence and property of which it is proceeded. And this is not marvellous, for it doth but behold itself only in the rising of its birth ; and thus it seeth the whole depth of the Father in the first Principle.

3. This the devils also see and know ; for they also are out of the first Principle of God, which is the source of God's original nature. They wish also that they might not see nor feel it ; but it is their own fault that the second Principle is shut up to them, which is called and is God, one in essence, aud threefold in personal distinction, as shall be mentioned hereafter. 4. But the soul of man, which is enlightened with the Holy Spirit of God, (which in the second Principle proceedeth from the Father and the Son in the holy heaven, that is, in the true divine nature l which is called God), this soul seeth even * viz. The into the light of God, into the same second Principle of the holy divine 2 birth, into the heavenly 2 Or working, essence : But the 8 sidereal spirit wherewith the * astral, or soul is clothed, and also the elementary [spirit] which * ruleth the source, or springing and impulsion 4 Or hath. of the blood, they see no further than into their mother, whence they are, and wherein they live. 5. Therefore if I should speak and write that which is purely heavenly, and altogether of the clear Deity, I should be as dumb to the Reader, who hath not the knowledge and the gift [to understand it]. Yet I will so write in a divine,

and also in a creaturely way, that I might stir up any one to desire and long after the consideration of the high things : And if any shall perceive that they cannot do it, that at least they might seek and knock in their desire, and pray to God for his Holy Spirit, that the door of the second Principle might be opened to them ; for Christ biddeth us to pray, seek, and knock, and then it shall be opened unto us. For he saith, All that you shall ask the Father in my name, he will give it you : Ask and you shall receive ; seek, and you shall find ; knock, and it shall be opened unto you. 6. Seeing then that my knowledge hath been received by seeking and knocking, I therefore write it down for a Memorial, that I might occasion a desire in any to seek after them, and thereby my talent might be improved, and not be hidden in the earth. But I have not written this for those that are wise aforehand, that know all things, and yet know and comprehend nothing, for they are wise in their . * *j

own conceit, written it for the simple, as I am, that I may be and in their » , _. blindness refreshed with those that are like myself. think they see well enough. Further of the Sulphur, Mercurius, and Sal. 7. The word [or syllable] S U L, signifieth and is the soul of a thing ; for in the word it is the oil or light that is generated out of the syllable P H U K ; 8 well-doing, and it is the beauty or the 2 welfare of a thing, that or flourishing, . . * or beneficial- which is lovely and dearest in it : In a creature it is the light by which the creature seeth [or perceiveth] : and therein reason and the senses consist, and it is the spirit which is generated out of the PHUR The word or syllable PHUR, is the prima materia [or first matter], and containeth in itself in the third Principle the l macrocosm, from x Or great which the elementary dominion, or region, or essence is generated : But in the first Principle it is the essence of the most inward birth, out of which God generateth or begetteth his Son from eternity, and thereout the Holy Ghost proceedeth ; understand out of the S U L and out of the P H U R. And in man also it is the light which is generated out of the sidereal spirit, in the 2 second centre of a Or second

, . ground of the the microcosm ; but in the spiraculum and spirit of little world, the soul, in the most inward centre, it is the light of God, which that soul only hath which is in the love of God, for it is only kindled and blown up from the Holy Ghost. 8. Observe now the depth of the divine 3 birth ; 3 Or of the 011 r* • • if eternal divine there is no oulphur in Uod, but it is generated from working, him, and there is such a virtue or power in him. For the syllable P H U R is [or signifieth] the most inward virtue or power of the original source or spring of the anger of the fierce tartness, or of the mobility, as is mentioned in the first chapter, and that syllable PHUR hath a fourfold form [property or power] in it, as first, harshness [or astringency], and then bitterness, fire, and water : the harshness is attractive, and is rough, cold and sharp, and maketh all hard, hungry, and full of anguish ; and that attracting is a bitter sting or prickle, very terrible, and the first swelling or boiling up existeth in the anguish ; yet because it cannot rise higher from its seat, but is thus continually generated from beneath, therefore it falleth into a turning or wheeling, as swift as a thought, irf great anguish, and therein it falleth to be a twinkling flash, as if a steel and flint, or stone, were strongly struck together, and rubbed one against another.

9. For the harshness is as hard as a stone [or flint], and the bitterness rusheth and rageth like a 1 as the wheel l breaking wheel, which breaketh the hardness, and striketh fire stirreth up the fire, so that all falleth to be a terrible round™1 2 crack of fire, and flieth up ; and the harshness or !iromiblhlig' or astringency breaketh in pieces, whereby the dark tartness is terrified and sinketh back, and becometh as it were feeble or weak, or as if it were killed and dead, and runneth out, and becometh thin, and yieldeth itself to be overcome : But when the 'Orreflecteth. strong flash of fire 3shineth back again upon or into the tartness, and is mingled therein, and findeth the harshness so thin and overcome, then it is much more terrified ; for it is as if water were thrown upon the fire, which maketh a crack : Yet when the crack or terror is thus made in the overcome harshness, thereby it getteth another source [con- 4 Or shriek, dition or property], and a 4 crack, or noise of great joy, proceedeth out of the wrathful fierceness, and riseth up in fierce strength, as a kindled

light : For the crack, in the twinkling of an eye, becometh white, clear, and light ; for thus the kindling of the light cometh in that very moment, as soon as the light (that is, the new crack of the fire) is infected or x impregnated with the harshness, l Or filled. the tartness or astringency kindleth, and shrieketh, or is affrighted by the great light that cometh into it in the twinkling of an eye, as if it did awake from death, and becometh soft or 2 meek, lively and 2 Or lovely. joyful ; it presently loseth its dark, rough, harsh, and cold virtue, and leapeth or springeth up for joy, and rejoice th in the light ; and its sting or prickle, which is the bitterness, that triumpheth in the turning wheel for great joy. 10. Here observe, the shriek or crack of the fire is kindled in the anguish in the brimstone-spirit, and then the shriek flieth up triumphantly ; and the aching, or anxious harshness, or brimstonespirit, is made thin and sweet by the light. For as the light or the flash becometh clearer or brighter from the crack of the fire in the vanquished harsh tartness, and loseth its wrathful fierce 3 property, so ' dominion, or the tartness loseth its authority by the infection or mixture of the light, and is made thin or transparent and sweet by the white light : For in the original the harshness or astringency was altogether dark, and aching with anguish, by reason of its hardness and attracting ; but now it is wholly light, and thereupon it loseth its own quality or property, and out of the wrathful harshness there cometh to

the sharpness altogether sweet. 2 The divine The 2 Gates of God. everlasting Gates or \\, Behold now, when the bitterness, or the which we bitter sting for prickle] (which in the original was have entrance J v to the Deity, so very bitter, raging and tearing, 'when it took its original in the harshness) attain eth this clear light, and tasteth now the sweetness in the harshness, which is its mother, then it is so joyful, and cannot rise or swell so any more, but it trembleth and rejoiceth in its mother that bare it, and triumpheth like a joyful wheel in the birth. And in this triumph the birth attaineth the fifth form, and » Or loving- then the fifth source springeth up, viz. the 3 friendly love ; and so when the bitter spirit tasteth the sweet water, it rejoiceth in its mother [the sour tart harshness], and so refresheth and strengtheneth 4 with, or for. itself therein, and maketh its mother stirring 4 in great joy ; where then there springeth up in the sweet water-spirit a very sweet pleasant source or fountain : For the fire-spirit (which is the root of the light, which was a strong [fierce rumbling shriek, crack, or] terror in the beginning) that now riseth up very lovely, pleasantly and joyfully. 12. And here is nothing but the kiss of love, and wooing, and here the bridegroom embraceth his beloved bride, and is no otherwise than when the pleasing life is born or generated in the sour, tart, or harsh death ; and the birth of life is thus,

in a creature. For from this l stirring, moving, or x Or wngg- wheeling of the bitterness in the essence of the harsh astringent tartness of the water-spirit, the birth attaineth the sixth 2 form, viz. the sound or 2 property, • • virtue, °r noise of the motion. And this sixth form is power. rightly called Mercurius ; for it taketh its form, virtue, and beginning, in the aching or anxious harshness, by the raging of the bitterness ; for in the rising it taketh the virtue of its mother (that is, the 3 essence of the sweet harshness) along with 3 The sub- it, and bringeth it into the fire-flash, from whence springeth or , • 1 r buddeth outof the light kmdleth. And here the trial [or ex- the tartness. perience] beginneth, one virtue beholding the other in the fire-flash, one [virtue] feeleth the other by the rising up, by the stirring they one hear another, in the essence they one taste another, and by the pleasant, lovely [source, spring, or] fountain, they one smell another, from whence the sweetness of the light springeth up out of the essence of the sweet and harsh spirit, which from henceforth is the water-spirit. And out of these six forms, now in the birth, or generating, cometh a sixfold selfsubsisting essence, which is inseparable ; where they one continually generate another, and the one is not without the other, nor can be, and without this birth or substance there could be nothing ; for the six forms have each of them now the essences of all their sixfold virtue in it, and it is as it were one only thing, and no more ; only each form hath its own condition.

13. For observe it, although now in the harshness there be bitterness, fire, sound, water, and that out of the springing vein of the water there floweth love (or oil) from whence the light ariseth and 'Orastrin- shineth ; yet the harshness retaineth its first SSL* property, and the bitterness its property, the fire its property, the sound or the stirring its property, and the overcoming the first harsh or tart anguish (viz. the returning down back again) or the waterspirit, its property, and the springing fountain, the pleasant love, which is kindled by the light in the tart or sour bitterness, (which now is the sweet [source or] springing vein of water) its property ; and yet this is no separable essence parted asunder, but all one whole essence or substance in one another. And each form or birth taketh its own form, virtue, working and springing up from all the forms ; and the whole birth now retaineth chiefly but these four forms in its generating or bringing forth ; viz. the rising up, the falling down, and then through the turning [of the wheel in the sour, harsh] tart essence, the putting forth on this side, and on that side, on both sides like a cross ; or, as I may so say, the going forth from the point [or centre] towards the east, the west, the north and the south : For from the stirring, moving, and ascending of the bitterness in the fire-flash, there existeth a cross birth. For the fire goeth forth upward, the water downward, and the essences of the harshness sideways.

Of the endless and numberless manifold engen- dering P generating] or Birth of the eternal J begetting, The Gates of the great Depth. farther' pro- 1. I) EADER, understand [and consider] my writings aright, we have no power or ability to speak of the birth of God [or the birth of the Deity], for it never had any beginning from all eternity ; but we have power to speak of God our Father, what he is, and how he is, and how the eternal 2 geniture is. 2 nativity, ... .. birth, or 2. And though it IS not Very gOOd lor US tO generation, or know the austere, earnest [strong, fierce, severe] and w original birth, into the knowledge, feeling and comprehensibility of which our first parents have brought us, through the 8 infection [instigation] 3 mixture, and deceit ot the devil, yet we nave very great envenoming, need of this knowledge, that thereby we may 01 learn to know the devil, who dwelleth in the most strong [severe or cruel] birth of all, and [that we may learn to know] our own enemy Self, which our first parents 4 awakened and purchased for us, • Or roused up.

which we carry within us, and which we ourselves now are. 3. And although I write now, as if there were a beginning in the eternal birth, yet it is not so ; but the eternal nature thus begetteth [or generateth] itself without beginning. My writings must be understood in a creaturely manner, as the birth of man is, who is a similitude of God. Although it be just so in the eternal being [essence or substance], yet that is both without beginning and without end ; and my writing is only to this end, that man might learn to know what he is, what he was in the beginning, how he was a very glorious eternal holy man, that should never have known the gate of the strong [or austere] birth in the eternity, if he had not suffered himself to lust after it through the l infection of the devil, and had not eaten of that 2 fruit which was forbidden him ; whereby he became such a naked and vain man in a bestial heavenly garment of the divine power, and liveth now in the kingdom of the devil 3 Or poisonous in the 8 infected Salnitre, and feedeth upon the infected food. Therefore it is necessary for us to learn to know ourselves, what we are, and how we might be redeemed from the anguishing austere birth, and be regenerated or born anew, and live in the new man (which is like the first man before

* who bring, the fall) in Christ our 4 Regenerator. eth us forth ° out of the 4. For though I should speak or write never so the love of much ot the fall, and also of the regeneration in fruit of the austere ma- ££ or gene- fornlf ^fl lost Christ, and did not come to the root and ground, what the fall was, and by what it was we came to perish, and what that property is which God abhorreth, and how that was effected, contrary to the command and will of God, what should I understand of the thing ? Just nothing ! And then how should I shun or avoid that which I have no knowledge of? Or how should I endeavour to come to the new birth, and give myself up into it, if I knew not how, wherein, nor wherewith to do it ? 5. It is very true, the world is full of books and sermons of the fall, and of the new birth : But in the most part of the books of the * divines, there : theology, is nothing but the history that such a thing hath been done, and that we should be regenerated in Christ. But what do I understand from hence ? Nothing, but only the history, that such a thing hath been done, and done again, and ought to be done.

6. Our divines set themselves hand and foot, with might and main, with their utmost endeavour, by persecution and reproach, against this, [and say] that men must not [dare to] search into the deep grounds what God is ; men must not search nor curiously pry into the Deity. But if I should speak plainly what this trick of theirs is, it is the dung and filth wherewith they cover and hide the devil, and cloak the injected malice and wickedness of the devil in man, so that neither the devil, nor 1 Or evil will, the anger of God, nor the l evil beast in man, 2 can 2 But remain- i j • i eth hidden DC discerned. 7. And this is the very reason, because the devil smelleth the matter, and therefore he hindereth it, that his kingdom might not be revealed, but that he might continue to be the great prince [of the world still]. For otherwise, if his' kingdom were known, men might fly from him. Where is it more needful for him to oppose, than on that part where his enemy may break in? He therefore covereth the hearts, minds, thoughts, and senses of the divines ; he leadeth them into covetousness, pride, and wantonness, so that they stand amazed with fear and horror at the light of God, and therefore they shut it up, for they are naked, nay they grudge the light to those that see it ; this is rightly called the service and worship of the devil.

8. But the time is coming, when the Aurora or Day- Spring will break forth, and then the beast, that evil child [or child of perdition] shall stand forth naked and in great shame ; for the judgment of the whore of the great beast goeth on. Therefore awake and fly away, ye children of God, that you bring not the mark of the great evil beast upon your forehead with you, before the clear light ; or else you will have great shame and confusion of face therewith. It is now high time to awake from sleep, for the bridegroom maketh himself ready to fetch home his bride, and he cometh with a clear shining light ; they that shall have oil in their lamps, their lamps shall be kindled, and they shall be guests ; but those that shall have no oil, their lamps shall continue dark, and they shall sleep still, and retain the marks of the beast till the sun rise, and then they shall be horribly affrighted, and stand in eternal shame ; for the judgment shall be executed ; the children of God shall observe it, but those that sleep shall sleep till day.

Further of the Birth. 9. The birth of the eternal nature is like the [thoughts or] senses in man, as when a [thought or] sense is generated by somewhat, and afterwards propagateth itself into infinite many [thoughts], or as a root of a tree generateth a stock and many buds and branches, as also many roots, buds, and branches from one root, and all of them from that one first root. Therefore observe what is mentioned before, whereas nature consisteth of six forms [or properties] so every form generateth again a form out of itself of the same quality and condition of itself, and this form now hath the quality and condition of all the forms in itself. 10. But l observe it well: the first of the six'Orunderforms generateth but one 2 source like itself, after consider it the similitude of its own fountain-spirit, and not ^ budding like the first mother the harshness, but as one twig i)r°P«rty' or branch in a tree putteth forth another sprout out of itself. For in every fountain-spirit there is but one centre, wherein the fire-source or fountain ariseth, and the light ariseth out of the flash of the 11. But mark the depth, in a similitude which I set down thus : The harsh spring in the original is the mother out of which the other ^five springs are generated, viz. Bitterness, Fire, Love, Sound, and Water. Now these are members of this birth [of their mother], and without them there would be nothing but an anguishing dark vale [or vacuum], where there could be no mobility, nor any light or life :

But now the life is born in her by the kindling of the light, and then she rejoiceth in her own property, and laboureth in her own tart sour quality to generate again ; and in her own quality their riseth a life again, and a centre openeth itself again, and the life cometh to be generated again out of her in a sixfold form, yet not in any such anguish as at the beginning, but in great joy.

12. For the spring of the great anguish, which was in the beginning before the light, in the [tart] harshness, from which the bitter sting or prickle is generated, that is now in the sweet fountain of the love in the light changed from the water-spirit, and from bitterness or prickliness is now become the fountain or spring of the joy in the light. Thus now henceforth the fire-flash is the father of the light, and the light shineth in him, and is now the only cause of the moving birth, and of the birth of the love. That which in the beginning was the l aching source, is now SUL, or the oil1 Or lake of of the lovely pleasant fountain, which presseth through all the fountains, so that from hence the light is kindled. 13. And the sound or noise, in the turning wheel, is now the declarer or pronouncer in all the fountains, that the beloved child is born ; for it cometh with its sound before all doors, and in all essences ; so that in its awakening, all the virtues or powers are stirring, and see, feel, have smell, and taste one another in the light, for the whole birth nourish eth itself in its first mother, viz. the

2 harsh essence, being now become so thin [or pure], 2 Or sour, meek, sweet, and full of joy, and so the whole substantiality. birth standeth in very great joy, love, meekness, and humility, and is nothing else than a mere pleasing taste, a delighting sight, a sweet smell, a ravishing sound to the hearing, a soft touch, beyond that which any tongue can utter or express. How should there not be joy and love, where, in the very midst of death, the eternal life is generated, and where there is no fear of any end, nor can be ? 14. Thus in the harshness there is a new birth again ; understand, where the tart [sour astringeiicy] is predominant in the birth, and where the fire is not kindled according to the bitter sting or prickle, or from the beginning of the anguish : But the rising [or exulting] joy, is now the centre and kindling of the light, and the tartness [or stringency] hath now 8in its own quality the1 Or for. SUL, oil, and light of the father: Therefore now the birth out of the twig or branch of the first fountain. . r -. fountain ; and the fire therein is a tart [or sourj fire ; and the bitterness a tart bitterness ; and the sound a tart sound ; and the love a tart love ; but all in mere perfection, and in a totally glorious love and joy.

15. And thus also the first bitter sting or prickle, or the first bitterness (after the light is kindled, and that the first birth standeth in perfection) 8 twig or geuerateth again out of its own quality an 2 essence, wherein there is a centre, where also a new fountain or source springe th up in a new fire or life, having the condition and property of all the qualities, and yet the bitterness in this new sprout is chiefest among all the qualities ; so that there is a bitter bitterness, a bitter tartness, a bitter waterspirit, a bitter sound, a bitter fire, a bitter love, * Or exulting yet all perfectly in the 3 rising up of great joy. 16. And the fire generateth now also a fire, according to the property of every quality ; in the tart spirit it is tart ; in the bitter, bitter ; in the love, it is a very hearty yearning, kindling of the love, a total, fervent, or burning kindling, and causeth very vehement desires ; in the sound it is 4 Or life. a very shrill tanging * fire, wherein all things are very clearly and properly distinguished, and where the sound in all qualities telleth or expresseth, as it were with the lips or tongue, whatsoever is in

all the fountain-spirits, what joy, virtue, or power, essence, substance, or property [they have], and in the water it is a very drying fire. 17. The propagation of the love is most especially to be observed, for it is the loveliest, pleasantest, and sweetest fountain of all. When the love generateth again a whole birth, with all the fountains of the original essences out of itself, so that the love in all the l springing veins in that a Or wellnew birth be predominant and chief, so that a centre ariseth therein, then the first essence, viz. the tartness, is wholly desirous or longing, wholly sweet, wholly light, and giveth itself forth to be food to all the qualities, with a hearty affection towards them all, as a loving mother hath towards her children, and here the bitterness may be rightly called joy, for it is the rising or moving [thereof]. What joy there is here, there is no other similitude of it, than when a man is suddenly and unexpectedly delivered out of the pain and torment of hell, and put into the light of the divine joy. 18. So also the sound, where the love is predominant ; it bringeth most joyful tidings or news into all the forms of the birth, as also the fire in the love, that kindletb the love rightly in all the fountain-spirits, as is mentioned above ; and the love kindleth love in its essence. When the love is predominant in love, it is the sweetest, meekest, humblest, most loving fountain of all that springeth in all the fountains ; and it confirmeth and fixeth

the heavenly birth, so that it is a holy divine essence or substance. 19. You must also mark the form of the waterspirit ; when that generateth its like, so that it is predominant in its regeneration or second birth, and that a centre is awakened in it, (which itself in its own essence doth not awaken, but the other fountain-spirits do it therein), it [the water-spirit] is still and quiet as a meek mother, and suffereth the others to sow their seed into it, and to awaken the centre in it, so that the fire riseth up, from to stir. t J fire is not a hot burning [scorching] fire, but cool, mild, soft and sweet ; and the bitterness is no bitterness, but cool, mild, budding, and flowing forth, from whence the forming [or figuring and beauteous shape] in the heavenly glory proceedeth, and is a most beautiful substance ; for the sound also in this birth floweth forth most pleasantly and harmoniously, all as it were palpably or feelingly ; or in a similitude, as a word that cometh to be an essence, or a comprehensible substance. For in this regeneration that is brought to pass in the water-spirit, (that is, in the true mother of the regeneration of all the fountain-spirits), all is as it were comprehensible or substantial ; although no comprehensibility must be understood here, but spirit.

Of the l true Eternal Nature, that is, of the*0r right. numberless and endless 2 generating of the 2 begetting, or n • 7 /• i 77T 7-7- propagation. Birth of the eternal Essence, which is the Essence of all Essences; out of which was generated, born, and at length created, this World, with the Stars and Elements, and all whatsoever moveth, stirreth, or liveth therein. The open Gate of tlie Great Depth. 1. "i FERE I must encounter with the proud and _J — L seeming conceited wise, who doth but grope in the dark, and knoweth or understandeth nothing of the spirit of God, and must comfort both him and also the desirous longing Reader who loveth God, and must shew them a little door to the heavenly essence ; and shew them in what manner they should understand these writings, before I come to the 3 chapter itself. ' °r p°int- 2. I know very well, and my spirit and mind sheweth me as much, that many will be offended at the simplicity and meanness of the author, for offering to write of such high things ; and many will think (with themselves) he hath no authority

1 substance, or offspring. to do it, aud that he doth very sinfully in it, and runneth clean contrary to God and his will, in presuming, being but a man, to go about to speak and say what God is. 3. For it is lamentable, that since the fall of Adam, we should be so continually cheated and befooled by the devil, to think that we are not the children of God, nor of his l essence. He continually putteth the monstrous shape or form into our thoughts, as he did into our mother Eve, which she gazed too much upon, and by her representing it in her imagination, she became a child of this world, wholly naked and vain, and void of understanding : And so he doth to us also still continually ; he would bring us into another image, as he did Eve, that we might be ashamed to appear in the presence of the light and power of God, as Adam and Eve were, when they hid themselves behind the trees (that is, behind the monstrous shape or form), when the Lord appeared in the centre of the birth of their lives, and said, Where art thou, Adaml And he said, I am naked, and am afraid ; which was nothing else, but that his belief [or faith] and knowledge of the holy God was put out ; for he beheld the monstrous shape which he had made to himself by his imagination and lust, by the devil's [instigation] representation, and false persuading, to eat of the third Principle

2 destruction wherein 2 corruption was. 4. And now when he saw and knew by that which God had told him, that he should die and perish, if he did eat of the knowledge of good and evil, it made him continually imagine that he was now no more the child of God, and that he was not created out of God's own essence or substance, out of the first Principle. He conceived that he was now but a mere child of this world, when he beheld his corruptibility, and also the monstrous image which he l was in ; and that the paradisical l Or carried 2 understanding, delight and joy were departed from him, so that his spirit and perfection were or sklll> driven out of paradise (that is, out of the second Principle of God, where the light or the Heart of God is generated from eternity to eternity, and where the Holy Ghost proceedeth from the Father and the Son), and that he now lived no more merely by the Word of God, but did eat and drink, viz. the 3 birth of his life henceforward consisted in 8 preservation, . i • i T» • • i i •• i r - I!- i or propaga-

tne third Principle, that is, in the [region J kingdom, tion. or dominion of the stars and elements, and he must now eat of the virtue and fruit thereof, and live thereby : And thereupon he then supposed, that he was past recovery, and that the noble image of God was destroyed. And besides, the devil also continually represented his corruptibility and mortality to him, and himself could see nothing else, being he was gone out of paradise, that is, out of the incorruptible holy 4 geniture [or operation] « preservation, of God ; wherein he was God's holy image and °l child, in which God created him to continue therein for ever. And if the merciful love of God had not appeared to him again in the centre of the birth of his life, and comforted him, he would have thought that he was wholly departed, or quite separated from the eternal divine birth, and that he was no more in God, nor God any more in him, and that he was no more of God's essence. / 5. But the favourable love (that is, the *only begotten Son of God, or that I may set it down so that it may be understood, the lovely fountain

2;begotten, or where the light of God is 2 generated) sprang up, brought forth, and grew again in Adam in the centre of the birth of his life, in the fifth form of his birth ; whereby Adam perceived that he was not broken off from the divine root, but that he was still the child of God, and repented him of his first evil lust : And thereupon the Lord shewed him the Treader upon the Serpent, who should destroy his monstrous birth ; and so he should from the monstrous birth be regenerated anew, in the shape, form, power and virtue of the Treader upon the Serpent, and be brought with power again into - paradise, into the holy birth, and eat of the 3Word of the Lord again, and live eternally, in spite of 4 Or power, all the *gates of the wrathfulness, wherein the devil liveth ; concerning which there shall be further mention made in its due place. 6. But mark and consider this well, dear Reader, and let not your simplicity deceive you, the author is not greater than others, he knoweth no more, neither hath he any greater authority than other children of God. Do but look upon yourself, why have you earthly thoughts of yourself? Why will you be mocked by the devil, and be fooled by the world, [so as to be led to think] that you are but a kind of figure like God, and not generated or begotten of God ? i

7. Your monstrous form or shape indeed is not God, nor of his essence, or substance, but the hidden man, x which is the soul, 2 is the proper i which the essence of God, forasmuch as the love in the light !° , , o 2 Or out of of God is sprung up in your own centre, out which the Holy Ghost proceedeth, wherein the substance, as J a child is the second Principle of God consisteth : How then should father's own you not have power and authority to speak of God, who is your Father, of whose essence you are ? Behold, is not the world God's ? And the Light of God being in you, it must needs be also yours, as it is written, The Father hath given all things to the Son, and the Son hath given all to you. The Father is the eternal power, or virtue, and the Son is the Heart and light continuing eternally in the Father, and you continue in the Father and the Son. 'And now, being the Holy Ghost proceedeth from the Father and the Son, and that the eternal power or virtue of the Father is in you, and that the eternal light of the Son shineth in you, why will you be fooled ? ) Know you not what Paul said : That our conversation is in heaven, from whence we expect our Saviour

Jesus Christ, who will bring us out of this monstrous image, or birth (in the corruption of the 1 Or paradisi- third Principle of this world), in the x paradisical nance86 birth to eat the Word of the Lord? 8. Why will you be fooled by Antichrist, by his laws [precepts] and pratings? Where will you seek God? in the deep above £he stars? You will not be able to find him there. Seek him in 2 Or in the your heart, 2 in the centre of the birth of your life, foundation of and there you shall find him, as our father Adam the beginning , , ,-, ,., and sustaining and mother JtLve did. 9. For it is written, You must be born anew through the water and the spirit, or else you shall not see the kingdom of God. This birth must be done within you : The Heart, or the Son of God must arise in the birth of your life ; and then the Saviour Christ is your faithful Shepherd, and you are in him, and he in you, and all that he and his Father have is yours, and none shall pluck you out of his hands ; and as the Son (viz. the Heart of the Father) is one [with the Father], so also the new man is one in the Father and the Son, one virtue or power, one light, one life, one

1 Or enduring eternal paradise, one eternal heavenly 3 birth, one Father, Son, and Holy Ghost, and thou his child. 10. Doth not the son see plainly what the father doth in his house ? And now if the son learn to do the same thereby, what displeasure will the father have towards his son for it ? Nay, will not the father be well pleased that his son is so apt [and forward to learn] ? Then why should the heavenly Father be so displeased with his children in this world, which depend upon him, and enquire after him, which would fain learn to know him, fain labour in his works, and do his will ? Doth not the Regenerator bid us come to him, and whosoever cometh to him, he will not reject? Why should any Resist the spirit of J0r withstand prophecy, which is God's ? Look upon Christ's the manifesta- Apostles, did any other teach them than God, who hidden things was in them, and they in him? 11. 0 dear children of God in Christ, fly away from Antichrist, who hath set up himself over all the coasts of the earth, and who setteth a painted image before you, as the serpent did before our mother Eve, and 2painteth your own image of20rrepre-

. «. « *» ' i sentethtoyou. bod [as if it were] far on from God : But consider what is written, The Word is near thee, yea in thy heart and lips. And God himself is the Word which is in thy heart and lips. 12. But Antichrist hath never sought anything else but his own pleasure in the third Principle, and to fulfil it in the house of flesh ; and therefore he hath detained people with laws of his own inventing, which are neither grounded in nature, nor in the paradise of God, neither are they to be found in the centre of the birth of life. 13. Dear children, consider, how mightily and powerfully, with wonders, miracles, and works, the spirit of God went forth in word and deed in the times of the Apostles, and after, til] Antichrist and the spirit of self-pride, with his invented laws and astral wisdom, brake forth, and set himself up by that worldly and fleshly arm [or by the authority of the worldly magistrate], merely for his own pleasure and honour's sake, where the most precious words of Christ (who gave no laws to man, but the law of nature and the law of love, which is his own heart) must be a cloak for him, viz. for Antichrist, who is a prince in the third Principle ; what he ordains must be as the voice to Moses out of the bush : And so the man of pride makes as if

1 divine or himself had l divine power upon earth, and knoweth apostolical _ i TT i /^i authority, or not, in his blindness, the Holy Ghost will not be 2 Or blinded ' 2 tied [or bound up to their canons and human 5dt£E!Md inventions]. 14. But if any would attain salvation, he must »iuthe be born again, through the water in the 3 centre ground where ., , . /••>•/'' • the grain of of the birth of life, which spnngeth up in the £ wwn an'd centre in the light of God ; for which end God the Father hath by his Son commanded Baptism, that so we might have a law, and a remarkable sign of remembrance, signifying how a child void of understanding receiveth an outward sign, and the inward man the power and the new birth in the centre of the birth of life; and that there ariseth the confirmation, which the light of God brought into A dam, when the light of God the Father, in the centre of the fifth form of the birth of the life of Adam, brake forth or sprang up. Thus it is both in the baptism of an infant or child, and also in the repenting convert, that in Christ returneth again to the Father.

15. The Last Supper of Christ with his disciples is just such another covenant as the [Psedobaptism or] baptism of infants. That which is done to the infant in baptism, that is done also to the poor sinner which awakeneth from the sleep of Antichrist, and cometh to the Father in and through Christ ; as shall be handled in its place. 16. I have therefore been desirous to warn you, and tell you beforehand, that you must not look upon flesh and blood in these high things, nor upon the worldly wisdom of the universities, or high schools ; but that you should consider, that this wisdom is planted and sown by God himself in the first, and last, and in all men : And you need only to return with the prodigal lost son to the Father, and then he will clothe you with a new garment, and put a seal-ring upon the hand of your mind ; and in this garment only you have power to speak of the l birth of God. ' Or divine 17. But if you have not gotten this garment on, and will prattle and talk much of God, then you are a thief and a murderer, and you enter not into the sheepfold of Christ by the door, but you climb over into the sheepfold with Antichrist and the robbers, and you will do nothing but murder and steal, seek your own reputation, esteem, and pleasure, and are far from the kingdom of God.

Your university learning and arts will avail you nothing : it is your poison, that you are promoted by the favour of man to sit in great authority and place, for you sit upon the stool of pestilence ; you are but a mere servant or minister of the Antichrist. But if you be new born, and taught by the Holy Ghost, then your place tfr office is very pleasing and acceptable to God, and your sheep will hear your voice, and you shall feed them and bring them to the chief Shepherd : God will require this at your hands, therefore take heed what you teach and speak of God without the knowledge of his spirit, that you be not found to be a liar. Now here followeih the Chapter. 1 Or begetting. 18. The eternal * generating is an unbeginning birth, and it hath neither number nor end, and its 8 indissoluble, depth is bottomless, and the band of life 2 incor- • astral, ruptible i 8 The sidereal and elementary spirit cannot spirit of man. discern it, much less comprehend it ; it only feeleth it, and seeth a glimpse of it in the mind ; which [mind] is the chariot of the soul, upon which it rideth in the first Principle in its own seat in the Father's eternal generating [or begetting] ; for

4 weak, feeble, its own substance is altogether 4 crude, without dry. a body, and yet it hath the form of the body in its own spiritual form, understand according to the image ; which soul, if it be regenerated in the light of God, it seeth in the light of the Father, (which light is his glance, lustre, or Son), in the eternal birth, wherein it liveth and remaineth eternally. 19. Understand and consider it aright, 0 man! God the Father made man ; the beginning of whose body is out of the [one] element, or root of the four elements, from whence they proceed, which [one] element is the fifth essence [or quintessence] hid under the four elements, from whence the dark chaos [mist, cloud, or dust] had its being, before the times of the earth ; whose original is the spring of water, and out of which this world with the stars and elements, as also the heaven of the third Principle, were created. 20. But the soul was breathed into man merely out of the original birth of the Father by the moving spirit (understand, the Holy Ghost which goeth forth from the Father out of the light of the Father). Which original birth is before the light

of life, which is in the four l anguishes, out of which 1 Or aching the light of God is kindled, wherein is the original of the name of God ; and therefore the soul is God's own essence or substance. 21. And if it elevate itself back into the anguish of the four forms of the original, and will horribly 2 breathe forth out of pride in the original of the2 Or work in fire, knowing itself [shall] so [become] powerful ; nerating : AS i i i-i T-» iMi -I the breath it so becometh a devil: .bor the devils also with goeth in and their legions had this original, and they out of ally forth* pride would live in the 8 fierce wrath of the fire, Ufo?1" and so they perished, and remained devils. J Or str°ng. \0rexer- 22. Yet if the soul elevate its Imagination thoughts and forward into the light, in meekness and comeliness reSgnlTion. or humility, and doth not (as Lucifer did) use the strong power of its fire, in its qualification [or 2 rerbwn breathing], then it will be fed by the 2 Word of the Lord, and get virtue, power, life, and strength, in the 2 Word of the Lord, which is the Heart of God ; and its own original strong [fierce wrathful] source of the birth of the eternal life becometh paradisical, exceeding pleasant, friendly, humble, and sweet, 'laughing wherein the 3 rejoicing and the fountain of the

for joy. . . , . 4 Or Haiidu- eternal songs of praise spring up : and in this imagination it is an angel and a child of God, and 6 Note, what it beholdeth the eternal generating of the 6 indis- is possible to 1111 i 11 » • i i i «i« be spoken of, soluble band ; and thereof it hath ability to speak and what not. lf , . r. . .. (lor it is its own essence or substance), but [it is] not [able to speak] of the infinite generating, for that hath neither beginning nor end. 23. But if it undertaketh to speak of the unmeasurable space [or infinite geniture], then it becometh full of lies, and is troubled and confounded : For it belieth the unmeasurable Deity ; as Antichrist doth, which will have the Deity to be only above the starry heaven, that thereby himself may remain to be God upon earth, riding upon the great beast, which yet must shortly go into the 8 Or dominion original lake of brimstone, into the "kingdom of kinsr of the anger . of God. Lucifer; for the time is come that the beast shall be revealed and spewed out ; concerning which we may be well enough understood here by the children

of hope ; but there is a wall and seal before the servants or ministers of * Antichrist, till the wrath 1 the whore of be executed upon her whoredom, and that she hath received her full wages, and that the 2 crown 2 Or ornament of their dominion which they have worn be their kingdom, shame, and till the eyes of the blind be opened ; and then she will sit as a scorned whore, which every one will adjudge to damnation. The very sublime Gate of the Holy Trinity, for the Children of God. 24. If you lift up your thoughts and minds, and ride upon the chariot of the soul, as is before mentioned, and look upon yourself, and all creatures, and consider how the birth of life in you taketh its original, and the light of your life, whereby you can behold the shining of the sun ; and also look with your imagination, without the light of the sun, into a huge vast space, to which the eyes of your body cannot reach, and then consider what the cause might be that you are more rational than the other creatures, seeing you can search what is in every thing ; and consider farther, from whence the elements fire and air take their original, and how the fire cometh to be in the water, and generateth itself in the water ; and how the light of your body generateth itself in the water; and then if you be born of God, you attain to what God and the eternal birth is.

25. For you see, feel, and find, that all these must yet have a higher root from whence they proceed, which is not visible, but hidden ; especially if you look upon the starry heaven which endureth thus unchangeably ; therefore you ought to consider from whence it is proceeded, and how it subsisteth thus, and is not corrupted, nor riseth up above, nor falleth down beneath, though Indeed there is neither above nor beneath there. Now if you consider what preserveth all thus, and whence it is, then you find the eternal birth that hath no beginning, and you find the original of the eternal Principle, viz. the eternal indissoluble band : And then, secondly, you see the separation, in that the material world, with the stars and elements, are out of the first Principle, which containeth the outward and third Principle in it ; for you find in the elementary kingdom or dominion, a cause in every thing, wherefore it is, generateth, and moveth as it doth : But you find not the first cause, from 1 viz. the whence it is so: There are therefore *two several first and the . . third Princi- Principles ; for you find in the visible things a corruptibility, and perceive that they must have a beginning, because they have an end.

26. And thirdly, you find in all things a glorious power and virtue, which is the life, growing and springing of every thing, and you find that therein lieth its beauty and pleasant welfare, from whence it stirreth. Now look upon an herb or plant, and consider it, what is its life which makes it grow ? And you shall find in the original, harshness, bitter- ness, fire, and water, and if you should separate these four things one from another, and put them together again, yet you shall neither see nor find any growing ; but if it were severed from its own mother that generated it at the beginning, then it remaineth dead ; much less can you bring the pleasant smell or colours into it. 27. Thus you see that there is an eternal root which affordeth this ; and if you could bring the colours and vegetation or growing into it, yet you could not bring the smell and virtue into it ; and thus you will find in the original of the smell and of the taste there must be another Principle, which the stock itself is not, for that Principle hath its original from the light of nature.

28. Now look upon the human life a little further, you neither see, find, nor apprehend any more by your sight than flesh and blood, wherein you are like other beasts ; secondly, you find the elements of air and fire which l work in you, and that it is 1 Or mingle i i • i t-f i 11 themselves. but an animal or bestial lite, tor every beast hath the same in it, from whence proceedeth the lust to fill themselves, and to propagate themselves, as all plants, herbs, and grass, and yet you find no true understanding to be in all these living creatures ; for although the stars or constellations operate in 2 man, and afford him the senses, yet they are only 8 animal or .. . bestial man. such senses as belong to nourishment and propagation, like other beasts. 29. For the stars themselves are senseless, and have no knowledge or perception, yet their soft operation in the water maketh a seething, flowing forth, or boiling up one of another, and in the tincture of the blood, they cause a rising, seeing, feeling, hearing, and tasting. Therefore consider from whence the tincture proceedeth, wherein the noble life springeth up, that thus becometh sweet from harshness, bitterness, and fire, and you shall certainly find no other cause of it than the light : But whence cometh the light, that it can shine l in a dark body ?

If you say it cometh from the light of the sun, then what shineth in the night, and enlighteneth your 2 senses and understanding so, that though your eyes be shut, you perceive and know what you do ? Here you will say, the noble mind doth lead you, and it is true. But whence hath the mind its original? You will say, the 3 Or thoughts 3 senses make the mind stirring ; and that is also senses. true. But whence come they both ? What is their birth or offspring? Why is it not so with the beasts ?

30. My dear Reader, if you be able, * break open all, and look into the pith, yet you shall not find it, though you should seek in the deep, in the stars, in the elements, in all living creatures, in stones, plants, trees, and in metals ; also in heaven and earth, you shall not find it. Now you will say, Where then shall I find it ? Dear Reader, I cannot so much as lend you the key that will lead you to it. But I will direct you where you shall find it ; it lieth in the third chapter of the Evangelist St John, in these words : You must be born anew, by water, and by the Holy Ghost. This spirit is the key : When you attain it, receive it, and go before the first Principle, out of which this world and all creatures are created, and open the first root, from which such visible and sensible things did spring. 31. But you will say, this is only God, and he is a spirit, and hath created all things out of nothing. Tis very true, he is a spirit, and in our sight he is as nothing : And if we had not some knowledge of him by the creation, we should know nothing of him at all. And if he himself had not been from all eternity, there could nothing have ever been.

32. But what do you think there was before the times of the world, out of which the earth and stones proceeded, as also the stars and elements ? That out of which these proceeded was the root. But what is the root of these things ? Look, what do you find in these things ? Nothing else but fire, bitterness, and harshness [or astringent sourness], and these three are but one thing, and hence all things are generated. Now this was but a spirit before the times of the world, and yet you cannot find God in these three forms. The pure Deity is a light which is incomprehensible, and unperceivable, also almighty and all-powerful. Where is it then that men may find God? 33. Here open your noble mind, see, and search further. Seeing God is only good, from whence cometh the evil ? And seeing also that he alone is the life, and the light, and the holy power, as it is undeniably true, from whence cometh the anger of God? From whence cometh the devil, and his [evil] will? Also hell-fire, from whence hath that its original ? Seeing there was nothing before the time of this world, but only Goo!, who was and is a spirit, and continueth so in eternity, from whence then is the first materia, or matter of evil ? For reason giveth this judgment, that there must needs have been in the spirit of God a will to generate the source or fountain of anger.

34. But now the Scripture saith, The devil was a holy angel. And further, it saith, Thou art not a God that willeth evil. And in Ezekiel, As sure as I live, I will not the death of a sinner. This is testified by God's earnest severe punishing of the devils, and all sinners, that he is not pleased with death. 35. What then moved the devil to be angry, and evil ? What is the first matter [of it] in him, seeing he was created out of the original eternal spirit? Or from whence is the original of hell, wherein the devils shall remain for ever, when this world, with the stars, and elements, earth, and stones, shall perish in the end ? 36. Beloved Reader, open the eyes of your mind here, and know, that no other [anguish] source will spring up in him [and torment him] than his own 1 Or working , , . - " . property. quality ; tor that is his hell out of which he is created and made ; and the light of God is his eternal shame, and therefore he is God's enemy, because he is no more in the light of God.

37. Now you can here produce nothing more, that God should ever use any matter out of which to create the devil, for then the devil might justify himself, that he made him evil, or of evil matter. For God created him out of nothing, but merely out of his own essence or substance, as well as the other angels. As it is written, Through him, and in him, are all things : And his only is the kingdom, the power, and the glory ; and all in him, as the holy Scripture witnesseth. And if it was not thus, no sin would be * imputed to the devil, nor i or accountmen, if they were not eternal, and both in God, and e out of God himself. 38. For to a beast (which is created out of matter) no sin may be imputed, for its spirit reacheth not the first Principle ; but it hath its original in the third Principle, in the elementary and sidereal kingdom, in the corruptibility, and it reacheth not the Deity, as the devil and the soul of man do. 39. And if you cannot believe this, take the holy Scripture before you, which telleth you, that when man was fallen into sin, God sent him his own Heart, life, or light, out of himself into the flesh, and opened the gate of the birth of his life, wherein he was united with God ; and being broken off in the light [part] (yet continued in the original

of the first Principle) he hath kindled that light, and so united himself to man again. 40. If the soul of a man were not (sprung) out of God the Father out of his first Principle, but out of another matter, he could not have bestowed that highest earnest or pledge of his own heart and light upon him, as himself witnessed, saying, / am ike Light of the world, and the Life of man ; but he could very well have redeemed or helped him some other way. 41. But what do you think that he brought to man into the flesh when he came ? Nothing else but what Adam and our mother Eve had lost in paradise ; the same did the Treader upon the Serpent bring again to the monstrous birth, and delivered man out of that elementary and sidereal house of flesh, and set him again in paradise ; of which I will write at large hereafter. 42. If therefore you will speak or think of God, you must consider that he is all ; and you must look further into the three Principles, wherein you will find what God is, you will find what the wrath, the devil, hell and sin are ; also, what the angels, man and beasts are, and how the separation or variation followed, from whence all things have thus proceeded ; you will find the creation of the world.

43. Only (Reader) I admonish you sincerely, if you be not in the way of the prodigal, or lost son, returning to his Father again, that you leave my book, and read it not, it will do you harm. For the l great prince will not forbear to deceive you ; 1 Satan because he standeth naked in this book before the children of God, and is exceedingly ashamed, as a man that is put to open shame before all people for his misdeeds ; therefore be warned. And if you love and favour the tender delicate flesh still, do not read my book ; but if you will not take warning, and a mischief befall you, I will be guiltless, blame nobody but yourself; for I write down what I know at present, for a Memorial to myself; yet God knoweth well what he will do [with it], which in some measure is hidden from me. 44. Seeing now that we can find nothing in all nature, of which we may say, This is God, or here is God, from whence we might conclude, that God might be some strange thing ; and seeing himself witnesseth, that his is the kingdom and the power from eternity to eternity ; and that he calleth himself Father, (and the Son is begotten out of the loins of his Father), therefore we must seek for him in the original, 2in the Principle out of which the world was generated and created in the beginning ; and we can say no otherwise, but that the first Principle is God the Father himself.

45. Yet there is found in the original the most horrible and [fierce or] strong birth, viz. the harshness, bitterness, and fire ; of which we cannot say, that it is God ; and yet it is the most inward first 1 well-spring 1 source of all that is in God the Father ; according to which, he calleth himself, an angry, zealous [or jealous] God. And this source (as you find before in the first three chapters concerning the original of the eternal birth) is the first Principle, and that is God the Father in his originality, out of which this world hath its beginning. 46. But the angels and the devils, as also the 2 AS before, soul of man, are merely and purely 2 out of the same spirit. The devils and the angels, in the * their being time of 8 their bodifying, continued therein ; and made corpo- . « 7 , . real, con- the soul of man, in the time of the creating of the tinned in the _. n * * • » i •• r\ spiritual body, [isj breathed in from the spirit 01 God, in substance. 1 /• i i • i w» • • i i

4 Or one *ne ro°t of the third Principle, and now continueth therein, in eternity, inseparably and immovably in the eternal substance or essence of God. And as little as the pure eternal birth and the indissoluble band of the Father endeth or vanisheth, so little also will such a spirit have an end. 47. Yet in this Principle there is nothing else but the most horrible begetting, the greatest anguish and hostile quickening, like a brimstonespirit, and is ever the gate of hell, and the abyss wherein prince Lucifer (at the extinguishing of his light) continued ; and wherein (viz. in the same abyss of hell) the soul continueth, which is separated from the second Principle, and whose light ([which shineth] from the Heart of God) is extinguished, and for which cause also, at the end of this time, there will be a separation or parting asunder of the saints of light from the damned, whose * source will be without the light of God. l Or working 48. Now we have shewn you the first Principle, their condi- /• i • i 11 i • 1*1-1 . •• i tions as a boil- OUt oi which all things take their beginning ; and ing springing must speak so of it, as if there were a place, or a separable essence, where there is such a kind of source ; to the end that the first Principle might be understood, so that the eternity, as also the anger of God, sin, eternal death, the darkness (which is so called in respect of the extinguishment of the light), also hell-fire, and the devil, might be known and understood [what they are].

49. So I will now write of the second Principle, of the clear pure Deity, of the 2 Heart of God. In 2 That is, the the first Principle (as I have mentioned above) or lustre of ,11 . . T r> i i the Father. is harshness, bitterness, and fare ; and yet they 8 Tne attract- are not three things, but one only thing, and they one generate another. Harshness is the first tart> 8niart" father, which is strong [fierce or tart], very sharp and attracting to itself ; and that attracting is the [sting] or prickle, or bitterness, which the harshness cannot endure, and it will not be captivated in death, but riseth and flieth up like a strong fierce substance, and yet cannot remove from off its place : And then there is a horrible anguish, which findeth no rest ; and the birth is like a turning wheel, twitching so very hard, and breaking or bruising as it were furiously, which the harshness cannot endure, but attracteth continually more and more, harder and harder ; as when steel and a flint are struck one against the other, from which the twinkling flash of fire pro-

1 the flash of cecdeth ; and when the harshness perceiveth * it, Mhe harsh- 2 it; starteth and sinketh back, as if it were dead nes8' and overcome. And so when the flash of fire cometh into its mother, the harshness, and findeth her thus soft and overcome, then it is much more terrified [than the harshness], and becometh in the twinkling of an eye white and clear. And now when the harsh tartness attaineth the white clear light in itself, it is so very much terrified that it [falleth or] sinketh back, as if it were dead and overcome, and expandeth itself, and becometh very thin and [pliable or] vanquished : For its own smi'ttiriitiie and soft ; therefore now it is first rightly become hard cold ice • , j j j • j_i_ • -^ into thin fluid as it were dead, and now is the water-spirit. 50. Thus the birth getteth an essence that hath sharpness from the harshness, and sweetness, thinness, and expansion from the light. And now when the flash of fire cometh into its mother, and 4 Or can work findeth her so sweet, thin, and light, then it *loseth no more. . .

its own propriety m the qualification, and flieth aloft no more, but continueth in its mother, and loseth its fiery right [or propriety], and trembleth and rejoiceth in its mother. 51. And in this joy, in the water-spring [or 6 Or stream, source], the pleasant 5 source of the 6 bottomless lbieMu.?fa- love risetn up, and all that riseth up there is the inconceivable, second Principle : for the whole begetting or gener- ating falleth into a glorious love ; for the harshness now loveth the light dearly, because it is so refreshing, cheerly, and beautiful ; for from this pleasant refreshing it becometh thus sweet, ^our- gentle or teous, and humble [or lowly] ; and the bitterness now loveth the harshness, because it is no more dark, nor so strongly [eagerly or fiercely] attractive to itself, but is sweet, mild, pure, and light. 52. And here beginneth the taste, whereby one continually [trieth, tasteth, and] proveth the other, and with great desire they mingle one within another, so that there' is nothing but a mere courteous embracing. Thus the bitterness now rejoiceth in its mother, and strengthened itself therein, and for great joy riseth up through all the essences, and declareth to the second Principle,

that the loving child is 2born; to which then all2 begotten, the essences give heed and rejoice at that dear child ; from whence the hearing ariseth, which is the sixth form where the wheel of the birth standeth in triumph. And in this great joy the birth cannot contain itself [within its bounds], but expandeth itself, flowing forth very joyfully, and every essence [or substance] generateth now again a centre in the second Principle. 53. And there beginneth the unfathomable [or unsearchable] multiplication ; for the flowing and springing spirit, that proceedeth from the first and second Principles, confirmeth, fixeth and establisheth all ; and in the whole birth it is as a growing or multiplying in one will ; and the birth attaineth here the seventh form, viz. the multi- form consisteth paradise, or the kingdom of God, or the numberless divine birth, out of one only 2 Or in ail essence 2 into all essences. 54. Although here the tongue 'of man cannot utter, declare, express, nor fathom this great depth, where there is neither number nor end, yet we have power to speak thereof as children talk of their father. But to dive into the whole depth, that troubleth us, and disturbeth our souls ; for God himself knoweth neither beginning nor end in himself.

55. And now being to speak of the Holy Trinity, we must first say, that there is one God, and he is called the Father and Creator of all things, who is Almighty, and All in All, whose are all things, and in whom and from whom all things proceed, and in whom they remain eternally. And then we say, that he is three in Persons, and hath from eternity generated his Son out of himself, who is his Heart, light, and love ; and yet they are not two, but one eternal essence. And further we say, as the holy Scripture telleth us, that there is a Holy Ghost, which proceedeth from the Father and the Son, and that there is but one essence in the Father, Son, and Holy Ghost, which is rightly spoken. 56. For behold, the Father is the original essence of all essences. And if now the second Principle did not break forth and spring up in the Cll. 4] OF THE TRUE ETERNAL NATURE 55 birth of the Son, then the Father would be a dark 1 valley. And thus you see, that the Son (who is l vacuum, or the Heart, the love, the brightness and the mild darkness.

2 rejoicing of the Father) [in whom he is well- 2 Or satiating. pleased] openeth another Principle in his birth, and maketh the angry and wrathful Father (as I may say, as to the originality of the first Principle) reconciled, pleased, loving, and as I may say, merciful ; and he is another [manner of] Person than the Father ; for in his 8 centre there is nothing 3 Or ground. else but mere joy, love, and pleasure. And yet you may see that the Holy Ghost proceedeth from the Father and the Son, for when the Heart or light of God is generated in the Father, then there springeth up (in the kindling of the light in the fifth form) out of the 4 water-source in the light, 4 Or well- a very pleasant sweet smelling and sweet tasted water, which spirit ; and this is that spirit which in the original of humility. was the bitter sting or prickle in the harshness [or tartness], and that maketh now in this water-source many thousand 6 centres, without number or end ; 8 centra. and all this in the fountain of the water. 57. Now you may well perceive that the birth of the Son taketh its original in the fire, and attaineth his personality and name in the kindling of the soft, white, and clear light, which is himself; and himself maketh the pleasant smell, taste, and satisfaction [or reconciliation and well-pleasing] in the Father, and is rightly the Father's Heart, and another Person ; for he openeth and produceth

the second Principle in the Father ; and his own essence is the power or virtue and the light ; and therefore his is rightly called the power or virtue of the Father, 'acknow- 58. But the Holv Ghost is not 1 known in the manifest' as original of the Father before the light [breaketh known or ° forth] ; but when the soft fountain springeth up forth in the in the light, then he goeth forth as a strong t"e8fire before almighty spirit in great joy, from the pleasant kindled.*1 source of water, and [from] the light, and he is the power and virtue of the source of water, and of the light ; and he maketh now the forming [shaping, figuring] and images [or species] ; and he is the centre in all essences ; in which [centre] the light of life, in the light of the Son, or Heart of the Father, taketh its original. And the Holy Ghost is a several Person, because he proceedeth (as a living power and virtue) from the Father and 2 begetting, the Son, and confirmeth the 2 birth of the Trinity. generating, or _ . working. 59. Now we pray thus, Our Father [which art]

in heaven, hallowed (or sanctified) be thy name. And in the first of Genesis it is written, God created the heaven out of the midst of the water ; by which is [meant or] understood the heaven of the third Principle : And yet indeed he hath created it out of his own heaven wherein he dwelleth. Thus you may easily find, that the birth of the holy Deity standeth in the source of water, and the powerful spirit is moreover the former, framer, and fashioner [or moulder] therein. 60. Thus now the heaven in this forming or framing, and the framing and generating out of it in infinitum, or endlessly, is the paradise of God, as the highly worthy Moses writeth : The spirit of God moved upon the water, in the framing [forming or fashioning] of the world. This is, and continueth so in its eternity, that the spirit of God (in the birth of the Son of God) moveth upon the water ; for he is the virtue, or power, and the out-flowing in the Father, out of the kindled l light [a] water, out of the water and * light-water. light of God. 61. Thus God is one only undivided essence, and yet threefold in personal distinction, one God, one will, one Heart, one desire, one pleasure, one beauty, one almightiness, one fulness of all things, neither beginning nor ending ; for if I should go about to seek for the beginning or ending of a small dot [point, punctum], or of a perfect circle, I should miss and be confounded.

62. And although I have written here, as if it took a beginning (writing as it were of the beginning [and first springing] of the second Principle and the 2 birth of the divine essence), yet you a Or continual must not understand it as having any beginning ; for the eternal birth is thus [without beginning or end], and that in the originalness. But I write to the end that man might learn to know himself, what he is, and what God, heaven, angels, devils, and hell are, as also what the wrath of God and hell-fire are. For I am permitted to write as far as of the originalness. 63. Therefore, 0 child of man, consider what thou art in this time ; esteem not so slightly or poorly of thyself, but consider that you remain in paradise, and put not out the divine light in you ; or else you must hereafter remain in the original of the source of anger or wrath in the valley of darkness ; and your noble image out of God will be turned into a serpent and dragon. 64. For you must know, that as soon as the divine light went out in the devils, they lost their beauteous form and image, and became like serpents, dragons, worms, and evil beasts ; as may be seen by Adam's serpent; and thus it is also with the damned souls. For this we know in the original of the first Principle very well. If you ask, How so ? Read this following :

A description of a Devil, how he is in his own proper form, and also how he was in the Angelical form. 65. Behold, 0 child of man ! All the angels were Or moving, created in the first Principle, and by the * flowing spirit were formed and bodified in a true angelical and spiritual manner, and enlightened from the light of God, that they might increase the paradisical joy, and abide [therein] eternally. But seeing they were to abide eternally, they must be figured [or formed] out of the indissoluble band, out of the first Principle, which is an indissoluble band ; and they ought to look upon the Heart of God, and feed upon the Word of God, and this food would be their holy preservation, and would make their image clear and light ; as the Heart of God, in the beginning of the second Principle enlighteneth the Father (that is, the first Principle) ; and there the divine power, paradise, and the kingdom of heaven spring up. 66. Thus it is with those angels that continued in the kingdom of heaven in the true paradise, they stand in the first Principle in the indissoluble band, and their food is the divine power, in their imagination (or imagining) [in their thoughts and mind] is the will of the Holy Trinity in the Deity ; the confirmation [or establishing] of their life, will, and doings, is the power of the Holy Ghost ;

whatsoever that doth in the generating of paradise, the angels rejoice at, and they sing the x joyful songs of paradise, concerning the pleasant saving fruit, and eternal birth. All they do is an increasing of the heavenly joy, and a delight and pleasure to the Heart of God, a holy sport in paradise, a [satisfying of the desire or] will of the eternal Father ; to this end their God created them, that he might be manifested, and rejoice in his creatures, and the creatures in him, so that there might be an eternal sport of love, in the centre of the multiplying (or eternal Nature) in the indissoluble eternal band.

67. This [sport of love] was spoiled by Lucifer himself (who is so called, because of the extinguishment of his light, and of being cast out of his throne), who was a prince and king over many legions, but is become a devil, and hath lost his beautiful [fair, bright] and glorious image. For he, as well as other angels, was created out of the eternal nature, out of the eternal indissoluble band, and [hath also] stood in paradise, also felt the second Principle, of the Heart of God, and the confirmation of the Holy Ghost ; his food should have been of the Word of the Lord, and therein he should have continued an angel. 68. But he saw that he was a prince, standing in the first Principle, and so despised the birth of the Heart of God, and the soft and very lovely 2 working, or 2 qualification thereof, and meant to be a very influence. -iii-i. i^. T-» • • i i potent and terrible lord in the first Principle, and would qualify [or work] in the strength of the fire ; he despised the meekness of the Heart of God. He would not set his imagination therein [or his thoughts upon it], and therefore he could not be fed from the Word of the Lord, and so his light went out ; whereupon presently he became a loathsomeness in paradise, and was spewed out of his princely throne, with all his legions that stuck to him [or depended on him].

69. And now when the Heart of God departed from him, the second Principle was shut up to him, and so he lost God, the kingdom of heaven, and all paradisical knowledge, pleasure and joy ; he also presently lost the image of God, and the confirmation of the Holy Ghost, because he despised the second Principle, wherein he was an angel and image of God. Thus all things departed from him, and he remained in the l dark valley, and could no l Or vaiiay of • • • • /-. darkness. more raise ins imagination up into God ; but he continued in the four anguishes of the originalness. 70. And when he raised up his imagination, then he kindled to himself the source or root of the fire, and then when the root of the fire sought for the water (viz. the true mother of the eternal nature), it found the stern [or tart astringent] harshness, and the mother in the aching death ; and the bitter sting [or prickle] formed the birth to be a fierce raging serpent, very terrible in itself, rising up in the indissoluble band, an eternal enmity, a will striving against itself, an eternal despair of all good ; [the bitter sting also formed] the mind to be [as] a breaking striking wheel, having its will continually aspiring to the strength of the fire, and to destroy the Heart of God, and yet could never at all be able to reach it.

71. For he is always shut up in the first Principle (as in the eternal death), and yet he raiseth himself up continually, thinking to reach the Heart of God, and to domineer over it ; for his bitter sting in the birth climbeth up thus eternally in the 2 source of 2 Or root, the fire, and affordeth him a proud will to have all [at his pleasure], but he attaineth nothing ; his food of is the * source of water, viz. the brimstone-spirit, which is the most aching mother, from which the indissoluble band is fed and nourished ; his refresh- « vit the cold ing is the eternal 2fire, and eternal freezing in the harsh mother, and eternal hunger in the bitterness, an eternal thirst in the source of the fire ; his climbing up is his fall, the more he climbeth up in his will, the greater is his fall ; like one that standing upon a high clift, would cast himself down into a bottomless pit, he looketh still further, and he falleth in further and further, and yet can find no ground. 72. Thus he is an eternal enemy to the Heart of God, and all the holy angels ; and he cannot frame any other will in himself. His angels and devils are of very many several sorts, all according to the eternal birth. For at the time of his creation he stood (in the kingdom of heaven) in the point, locus, or place (where the Holy Ghost in the birth of the Heart of God, in paradise, did open infinite and innumerable centres), in the eternal birth ; in » Or created, this seat or place, he was 8 bodified, and hath his 4 in the open- beginning 4 in the opening of the centres in the

ing of the . ground, as a eternal nature. building from ,_, /• / • . the earth. 73. Ihereiore (as is mentioned before in the third chapter) when the birth of life sprang up, every essence had again a centre in itself, according to its own property or quality, and figureth a life according to its essences, viz. harshness, bitterness, fire, and sound ; and all further according to the ability of the eternal birth, which is l confirmed in 1 Or eatabthe kingdom of heaven. 74. Seeing then that they stood in heaven in the time of their creation, therefore their quality was also manifold ; and all should have been and continued angels, if the great fountain Lucifer (from whence they proceeded) had not destroyed them. And so now also every one in his fall continueth in his own essences, only the second Principle is extinguished in them ; and so it is also with the soul of man, when the light of God goeth out in it ; but so long as that shineth therein, it is in paradise, and eateth of the Word of the Lord, of which shall be clearly spoken in its due place.

Of ike third Principle, or creation of the material World, with the Stars and Elements ; wherein the first and second Principles are more clearly understood. IECAUSE I may happen not to be understood clearly enough by the desirous Reader, and shall be as one that is altogether dumb to the unenlightened (for the eternal and indissoluble band, wherein the essence of all essences standeth, is not easily nor in haste to be understood), therefore it is necessary that the desirous Reader do the more earnestly consider himself what 1 inward he is, and from whence his reason and l senses do thoughts. proceed, wherein he findeth the similitude of God, especially if he consider and meditate what his soul is, which is an eternal incorruptible spirit. 2 Or be in true 2. But if the Reader be 2 born of God, there is no nearer way for him to come to the knowledge of the third Principle, than by considering the new birth, how the soul is new born by the love of God in the light, and how it is translated out of the prison or dungeon of darkness into the light by a second birth. And now if you consider that darkness wherein it must be without the new birth ; and consider what the Scripture saith, and what every one findeth by experience, that falleth into the wrath of God, and whereof there are terrible examples ; that the soul must endure irksome torment in itself, in the birth of the life of its own self, so long as it is in the wrath of God ; and then that if it be born again, exulting great joy ariseth in it ; and thus you find very clearly and plainly two Principles, as also God, paradise, and the kingdom of heaven.

3. For you find in the root of the original of the spirit of the soul, in itself, in the substance of the eternal birth and incorruptible eternal band of the soul, the most exceeding horrible inimicitious irksome l source, wherein the soul (without the light J Or torment, of God) is like all devils, wherein their eternal property, source consisteth, being an enmity in itself, a will striving against God [and goodness], it desireth nothing that is pleasant or good, it is a climbing up of pride in the strength of the fire, a bitter [fierce, odious malice, or] wrathfulness against paradise, against God, against the kingdom of heaven ; also against all creatures in the second and third Principles, lifting up themselves alone [against all this], as the bitterness 2 in the fire doth. 2 in wrath, or 4. Now the Scripture witnesseth throughout, ai and the new-born man findeth it so, that when the soul is new-born in the light of God, then on the contrary it findeth, how very humble, meek, courteous, and cheerly it is ; it readily beareth all manner of crosses and persecution ; it turneth the body from out of the way of the wicked ; it regardeth no reproach, disgrace, or scorn, put upon it from the devil, or man ; it placeth its confidence, refuge, and love, in the Heart of God ; it is very cheerful ; it is fed by the Word of God, in which there is a paradisical exulting and triumph ;

it cannot be [hurt, or so much as] touched by the devil. For it is in its own substance (wherein it stands in the first Principle of the indissoluble band) enlightened with the light of God ; and the Holy Ghost, who goeth forth out of the eternal 1 generation, l birth of the Father in the Heart, and in the light working.' of the Heart of God, he goeth forth in it, and establisheth it the child of God.

5. Therefore all that it doth (seeing it liveth in the light of God) is done in the love of God ; the devil cannot see that soul, for the second Principle, wherein it liveth, and in which God and the kingdom of heaven stand, as also the angels, and paradise, is shut up from him, and he cannot get to it. 6. In this consideration you may find what I understand by a Principle. For a Principle is nothing else but a new birth, a new life : Besides, there is no more than one Principle wherein there is an eternal life, that is, the eternal Deity. And that would not have been manifested, if God had created no creatures in himself (viz. angels and men), who understand the eternal and indissoluble band, and l how the birth of the eternal light is in l Or the 7. Thus now herein is understood how the divine essence in the divine Principle hath wrought in the root of the first Principle, which is the begettress, matrix, or genetrix in the eternal birth in the 2 limbus, or in the original water-spirit ; by which 2 Limbus sig- . , . r> i nifieth a seed,

operation at last, the earth and stones come forth, or concretion For in the second Principle (viz. in the holy birth) there is only spirit, light, and life ; and the eternal wisdom hath wrought in the eternal inanimate genetrix, which is void of understanding (viz. in her own property) before the original of the light ; out of which came the 3 dark chaos, which in the 3 Just, dirt, elevation of Lord Lucifer (when the light of God departed from him, and the fierceness of the source of the fire was kindled) became hard matter (viz. stones and earth), whereupon followed the gathering together of the earth, as also the spewing out of Lucifer from his throne, and the creating of the third Principle ; and thereupon it followed, that he was shut up in the third Principle as a prisoner, expecting henceforth the [judgment or] sentence of God. Now whether it be not a shame, disgrace, and irksomeness to him to be so imprisoned between paradise and this world, and not to be able to comprehend either of them, I propose it to be considered. 8. Thus now if we will speak of the third Principle, viz. of the beginning and birth of this world, then we must consider the root of the genetrix, or begettress, seeing every Principle is another birth, but out of no other essence ; and so we may find, that in the first Principle in the indissoluble band (which in itself is inanimate, and

is born by the moving spirit of God, which from eternity hath its original in the first Principle, and goeth forth from eternity in the second Principle, as in the birth of the Heart or Son of God) the matrix of the genetrix is set open, which is originally the 2 astringency, 2 harshness ; yet in the light it is the soft mother or tartness. . . _. of the water-spirit. I bus it is seen and found clearly and plainly before our eyes, that the spirit of God hath wrought there in the matrix, so that out of the incomprehensible matrix (which is but a spirit) the comprehensible and visible water is proceeded. 9. Secondly, you [may] thus see the separation clearly by the stars and fiery heaven, that the eternal separation [or distinction] is in the eternal matrix ; for you may see that the stars and the fiery heaven, and the watery, the airy, and earthly, are generated out of one mother, that they qualify with [or have influence upon] one another, and that the birth of their substance is in one another, also that one is the case or vessel to hold the other in, and yet they have not one and the same [property]

qualification [or condition]. Thus here in the separation you [may] know, that the eternal matrix hath a separation in itself, as is mentioned before in the third chapter concerning the eternal birth of the four anguishes, where the fire is generated between harshness and bitterness, and the light in the flash of fire, and so every source retaineth its own due. 10. Understand it thus : as the spirit moved this matrix, so the matrix wrought, and in the kindling from the spirit of God in the fifth form of the matrix, the fiery heaven of the constellations did exist, which is a mere quinta essentia, or quintessence, born in the fifth form of the matrix, in which place the light hath its original ; out of which at last the sun is born [or brought forth], wherewith the third Principle becometh opened and manifested, which [sun] now is the life in the third Principle, and the opener of the life of every life in the matrix, in this place, or locus ; as the Heart of God in paradise, in the immaterial heaven and birth, openeth the eternal power of God, wherein the eternal life continually springe th up, and wherein the eternal wisdom continually shineth. ) Thus also the light of the sun (which is sprung up in the inanimate matrix) by the [flowing, hovering, or] moving spirit in the matrix, openeth the third Principle of this material world, which is the third and beginning Principle ; which as to this form taketh an end, and returneth into its

1 ether in the end of this 2 enumeration, as the Scripture witnesseth. 11. And then all in this third Principle remaineth again in the first matrix ; only that which hath been sown in this Principle, and that hath its original out of paradise, out of heaven, and out of the second Principle, (viz. man), that continueth eternally in the matrix. And if he have in this [life's] time attained the second Principle, so that he is born therein, it is well with him ; but if he have not, then he shall remain still eternally in the matrix, yet not 3 reach the light of God. 12. Now I know very well, that I shall not only in part be as it were dumb or obscure to the desirous Reader, but also tedious, and he will be somewhat troubled at me, in that I have written of the eternal mother (wherein the divine essence standeth) ; and that I now write, that this matrix is * inanimate and void of understanding, out of which also a Principle void of understanding is generated ; as is plain before our eyes, that in this world there is no true understanding, either in the stars, or in the elements ; and also in all its creatures there is but an understanding to qualify [or to operate], to nourish itself, and to increase, as the matrix in itself is.

13. Hereupon you are to know, that the matrix in the second Principle (which yet hath its original and eternal root in the first Principle) is but merely an eternal, beginningless, soft [or meek] spirit, which hath no such fiery intolerable light, but all l Or light that cannot be enthere is pleasant and cheerful, and the eternal dured, as is in , , i 1 1 r *^e matrix of original matrix is not known there ; but the sott the first light of the Heart of God maketh all courteous and 14. Therefore also the spirit which goeth forth in the soft matrix is the Holy Ghost ; and God dwelleth in himself, and he calleth himself an angry, zealous [or jealous] God, only according to the most original matrix, which is not manifested in paradise ; and in the beginning also it was forbidden to man to eat of the fruit [of] good and evil, from the most original matrix. Neither should man have known this most original matrix, if he had not imagined [thought or longed] after it, and eaten of the fruit thereof, whereby the matrix presently took hold of him, captivated him, [acteth or] qualifieth in him, nourisheth and also driveth him, as is plain before our eyes.

15. And thus you are to know, that the second Principle hath it [in its power], and there only is wisdom and understanding ; also therein now is the omnipotence [almightiness]. And this third Principle is the second's proper own, not separate, but one essence in it [and with it] all over, and yet there is a birth between them, as may be seen by the 2 rich man and Lazarus, the one being in 2 Luke xvi. paradise, and the other in the most original matrix, or hell. 16. And therefore God [created or] generated made known the third Principle, that he might be l manifested menDge by the material world : He having created the angels and spirits in the second Principle in the paradisical world, they could thereby understand 2 generating, the eternal 2 birth in the third Principle, also the begetting. wisdom and omnipotence of God, wherein they could behold themselves, and set their imagination 3 Or into. merely 3upon the Heart of God; in which* form 1 Or condition. ^y couj^ remain m paradise, and continue to be angels ; which the devils have not done, but they meant to rise up in the matrix, and domineer

in great power over paradise, and all angelical 8 principal*- 6 regions, upon which they fell out of paradise, and ties, thrones, « . . -,. ,, / 7 \ anddomi- besides were driven out of their place (or Locus) into 6 restraint, so that the matrix of this world also holdeth them captive. 17. For the ''locus or space of this world was sal place of , . TITT •• -\ i • i i this world, as their angelical [dominion orj kingdom, where they creating Word were in the place of this world. itseif!P' 18. But though we speak of the paradisical essence, and also of the Principle of this world, of its power and wonderful birth, and what the divine and eternal wisdom is, yet it is impossible for us to 8 fountain or utter and express it [all] ; for the 8 lake of the deep well-spring. 111- -•/•,-, • i can be comprehended in no spirit (whether it be angel or man) ; therefore the innumerable eternal 9 Or working. 9 birth and wisdom maketh a wonderful eternal joy in paradise. This innumerable power and wisdom may now also be known by us men, in the third Principle, if we will take it into our consideration ;

• narrowness or a corner. if we look upon the starry heaven, the elements and living creatures, also upon trees, herbs, and grass, we may behold in the material world the similitude of the paradisical incomprehensible world ; for this world is proceeded out of the first root, wherein stand both the material, and also the paradisical spiritual world, which is without beginning or transitoriness. 19. And now if we meditate and consider of the original of the four elements, we shall clearly find, see, and feel the original in ourselves, if we be men and not beasts, full of malice and gainsayings against God and the l matrix of this world. For » mother, the . . , . ,, , . - eternal nature, the original is as well known in man, as m the or root. deep of this world ; although it seemeth wonderful to the unenlightened man, that any should [be able] to speak of the original of the air, fire, water, and earth, as also of the starry heaven ; he supposeth this impossible to be known ; thus he 2 swimmeth 2 giideth in his own mother, and desireth not to know it, thoughts neither was it good for man to know it ; but since in the fall of Adam hath cast us headlong into it, it is highly necessary for us to know it, that we may fly from the bestial man, and learn to know the true man.

20. And if you open the eyes of your mind, you will see that fire is in water, as may be seen in a storm of lightning, and yet it is no durable fire, though it be true fire, which setteth houses on fire, and burneth them. So also you may see that there Or womb. The temporary matrix is the temporary nature, and the eternal matrix is the eternal nature. goeth forth from it a mighty forcible air, and that they are in one another ; and besides, you see that water is generated in the storm. 21. But you will not find this root here, you must look into the l matrix, and there it is wholly manifest, and you may know it in all things, for the matrix of this world standeth in the eternal matrix, from which paradise and the kingdom of heaven have their original. Now as the eternal matrix is a birth that goeth forth, where, in the original, there is harshness, darkness, hardness, and anguish, so you may see, that when the spirit of God hath 2 kindled the inward matrix, then it becometh stirring, working, and active. 22. For there is in the original, first, 3 harshness, which attracteth, shutteth up, maketh darkness, and sharp cold ; but the tartness cannot endure the attracting ; for the attracting in the cold maketh in the bitterness a sting [or prickle], which rageth and

resisteth against the hard death, but not being able to come away out of the tartness (being its mother wherein it standeth), therefore it rageth very horribly, as if it would break the harshness [in pieces] ; it flieth out upwards and sideways, and yet findeth no rest, till that the birth of the harshness fall into an aching horrible essence, like a brimstone-spirit, very rough, hard, stinging in itself [or kindling in itself], like a whirling wheel, and that the bitterness flieth up very swiftly, from whence proceedeth a twinkling flash ; at which the

dark harshness is terrified, and sinketh back as vanquished. And so when the bitterness findeth the mother overcome, and as it were half dead, or soft [or meek], it is terrified more than the mother. But the shriek or terror being past in the harsh mother, which is now half dead, or soft [pliable or meek], then the bitterness loseth its terrible right [or property], and becometh white, light, and clear ; and thus is the kindling and birth of the fire, as is mentioned before. 23. Dear Reader, account not this ridiculous ; that this birth (which also is just so in the l begin- i in the ning of your life) may not trouble or confound womb, you ; and observe it further. 24. When God in the first matrix moved himself to create, and created the angels, he created them in paradise, in the light holy matrix (which is this and no other) ; but the matrix, with its fiery, dark, and harsh bitter property, remained altogether hidden ; for the light of God from eternity preserved it, and kept it pleasant, clear, and bright. But when God moved himself to create, then it became manifested ; for the angels were created out of the indissoluble band, out of the matrix, and were bodified from the moving spirit of God.

25. Now when God .had created great potent princely angels, and that in the place of the fourth form in the matrix, where the source of fire hath its original, they stood not, neither did they cast their imaginations forward into the fifth form, wherein the sprouting forth of paradise consisteth ; but they cast their imaginations back into themselves, and formed [or created] a will [or purpose] in the matrix, to domineer in the fire over the light of God and paradise. For the fiery matrix (viz. the abyss of hell) moved itself in £he creation so hard, that Lucifer (that great prince) hath formed his will out of it, and is continued therein, supposing that so he should be a great and terrible lord in his whole place [of dominion]. 26. Thus the devil moved the matrix, and the fiery form moved the devil ; for 2 that also would be creaturely, as [well as] all the other forms in the matrix, which yet was opposite to the fifth form in the matrix, where in the meek and clear light the pleasant source of love springeth up, wherein the second Principle standeth eternally. 27. When this storm was in the creation (in the first Principle) the matrix became very big [or much impregnated] and kindled ; and every form in the matrix wrought [stirred or acted]. But because the anger and wrath had there elevated itself, and that this place could not thus subsist in paradise, therefore God moved this place yet more in the matrix, which was yet the more kindled, where then is to be the devil's bath [repository or dwelling-place], and the fourth form stood in the flash of the fire, which reflected back into the

Oh. 5] OP THE THIRD PRINCIPLE 77 mother, and l found the spirit of God in the l felt or per- i* • r -i i r ceived. forming [or creation], where in a moment [that fourth form] lost its wrathful [smart, fierce property, authority or] right, and became in great joy, white, clear, and 2 light : and in this place [or thing con- a Or bright sisteth or] standeth the Fiat, by which God created heaven and earth : for before the Fiat, the third Principle was not manifested, but there was merely paradise in the place of this world. 28. But God seeing that the great prince Lucifer would domineer in the matrix, in the strength of the fire in his place, therefore he shut up the fifth form in the matrix of paradise from him, for it is shut up both in its inward corporeal form, and outwardly also. 29. For when the matrix became 3 thin again, 3 rarefied. dead and vanquished, from the risen light, then the material [matrix] turned to water, as we may perceive ; and in this kindling before the light of the sun (when the matrix was still in the harsh

fierceness) the matrix attracted that which was wrought together into a water-spirit, out of which came the rocky cliffs, stones and the dark earth, which before the time of the creation was but a 4 chaos ; and in that time sprang forth the third « dust, ciond, Principle, the fiery heaven, in the fifth form in puddle. the matrix, by the Fiat, which the Father spake through his Heart, or Son, by and in the going forth of his spirit, who there, 5 upon the matrix in * the spirit the fifth form, framed the fiery heaven, as the the w»t«r. highly worthy Moses hath clearly written of it. For the matrix is the water-spirit in the original, in the first form ; and now when it became material in the place of this world, then the spirit moved upon the water in the heavenly matrix, which is immaterial (from whence the material water is generated), and so formed the creatures. 30. Thus in this springing up [or going forth] the material matrix was extinguished, and the wrath fulness [tartness or fierceness] is come in the stead thereof. And the devil remained in the original of the matrix (which cannot be altered in eternity), between paradise and this world, in the dark matrix ; and with the creation of the earth, he was thrust down from his high throne [or seat], where now the fiery starry heaven is.

Of the Separation in the Creation, in the third Principle. 1. ~1~F we consider of the Reparation and the 1 distinction, J- springing forth in the third Principle of enle', form," this world, how the starry heaven should spring whereby every up, and how every star hath a peculiar form and own^ecuHar*" property in itself, in every of which a several es centre is observed, so that every one of them is fixed [or steady] and master [or guider] of itself, and that every one of them ruleth in the matrix of this world, and 2worketh and generateth in the 2 Or qualified matrix after their kind. And then afterwards, if we consider the sun, which is their king, heart, and life, without whose light and virtue 3 they could s the starsneither act nor effect any thing, but remain in the hard dark death ; and this world would be nothing (but a fierce rough hardness). And further, if we consider the elements of fire and water [and observe] how they continually generate one in another, and then how the constellations rule in them, as in their own propriety ; and also consider what the mother is, from whence all these things

must proceed ; then we shall come to see the forth. .. . . 2. Nay, we have it clearly and plainly to be seen in ourselves, and in all things, if we would not be so mad, blind, and self-conceited, and would not be 2 outward so drawn and led by a 2 school-boy,'' but did stick close to the schoolmaster himself, who is the master of all masters; for we see indeed that all things spring out of the eternal mother; and as she is in her own birth, so she hath generated this world, and so is every creature also generated. And as that [mother] is in her springing forth in multiplication, where every fountain [or source] hath another centre in it from the genetrix, and a separation [or distinction], but undivided and not asunder, so also this world is generated out of the eternal mother, which now is such another genetrix, and yet is not separated [or sundered] from the eternal 3 mother, but is come to be in a material manner, and it hath through the sun attained another light and life ; which [light and life] is not the wise Master himself, but the wise Master (who is God) he keepeth that light and life, so that it standeth and continueth in the eternal matrix, and yet it is not the eternal wisdom itself.

3. Now because this birth [of the sun] hath a beginning through the will of God, and entereth again into its 4 ether, therefore it hath not the virtue or power of the wisdom ; but it continually 1 worketh according to its kind, it vivifieth and * Or buiM«th. killeth ; what it doth, it doth [not regarding whether it be] evil, crooked, lame, or good, beautiful or potent, it causeth to live and to die, it affordeth power and strength, and destroyeth the same again ; and all this without any premeditated wisdom ; whereby it may be perceived, that it is not the divine providence and wisdom itself, as the heathens supposed, and foolishly relied upon the virtue thereof. 4. But if we would see the ground thereof, we must only look upon the first mother in her birth, and so we shall see and find it all. For as the first mother (considering her in the original without the light) is sour [or harsh], dark, hard, and cold, and yet there is the 2 water- 2 Or spirit of • *•««.. r i i (* i * 1 spirit in the bringing lortn, thus you may nnd (when the material world sprang up) that God then on the first day created the heaven and the earth.

5. Now the heaven cometh out of the sour matrix, which in the paradisical [heaven] is the water-spirit ; and out of that paradisical [waterspirit or matrix] the material [heaven or matrix] is created ; as Moses writeth, that the heaven was created out of the midst of the waters ; and it is very right. And also in that very hour the earth and the stones, and all metals (the matrix of this world being yet dark) were generated out of the 6. For when the matrix was stirred, and that lord Lucifer would domineer in the fire, then the dark matrix attracted all that was wrought in the 1 out-birth. l birth together, from whence earth, stones, metals, brimstone and salt did proceed : Hereby the kingdom of prince Lucifer was shut up, and he remained in the inward centre captivated in the outward. 7. But the virtue which was in the matrix, was that which could effect such things in the matrix ; 2 The original for a stone is nothing else but a water, 2 mercury, ritts. salt, and brimstone, wherein an oil is hidden. Now the birth of the matrix hath such a form 3 Or continual in its eternal essence, and 8 birth of its life. For

first, there is the harshness [or sourness], fierceness [or eager strongness] and hardness, from whence the cold proceedeth. Now the sourness [or harshness] attracteth and sharpeneth the cold ; and in its attracting it maketh the bitter sting [or prickle] which pricketh and rageth, and cannot endure the hard attracting, but vexeth like a furious madness, it riseth up and rageth, and becometh like a brimstone-spirit. 8. And in this form in the wrath [or fierce strongness], in the watery sour mother, the sour bitter earth, brimstone and salt is generated, before the kindling of the sun in the matrix that is void of understanding. But the separation that is in it, is caused from the birth's standing in great anguish, and from its desiring the separation in the birth ; for the bitterness agreeth not with the harshness [or sourness], and yet they are as mother and son, and as members one l of another ; and it1 in. must be so, or else nothing could be, for it is the eternal band, and the original of life. 9. Moreover, when the bitterness rageth, riseth up, and 2vexeth in the [sour] harsh mother, then 2 acheth. it falleth into a glimmering flash most terribly ; in this form the mercurius, or venom, or poison is generated. For when the matrix perceiveth this flash of fire in its dark sour form, then it is terrified, and becometh dead in her hard sour property. And in this place death, poison, 3 withering and 3 failing away, corruption are generated in the matrix, and also anddestrac. the noble life in the mercurius, and in the springing up of the third Principle.

10. And further, when the horror [or crack or shriek] of the fire is come into its harsh mother, and hath thus overcome its mother, then itself is much more terrified, for there it loseth its fierce or strong property, because the mother [hath] attained another 4 source ; and out of the horror of 4 Or root the fire a 6 brightness is come to be, in which, in "glance, or ,1 r i • lustre. the inanimate matrix, the matena [or matter], in the midst of the horror [or crack], is come to be a soft and bright 6 mixed matter, viz. from the crack 8 Or concrete. of the light [is proceeded] gold, silver, copper, tin, lead, etc. according as every place in the matrix stood in the wrestling centre. 11. For the birth in the whole space of this Note. world (as far as Lucifer's kingdom reached) was thus ; and therefore there are very different kinds of earth, metals, and other things in one place, than in another. And it is plain before our eyes, that all metals are mixed, which proceedeth from Or out- the l bringing forth in infinitum ; which we well understand and see, but cannot utter, nor dare we speak it, for it troubleth us, and it! reacheth into the Deity, which is without beginning, and eternal ; therefore the creature must let it alone upon pain of the loss both of its reason and sense.

12. But to declare this further : When the matrix stood thus in the birth, where the matter of the earth was generated, then the matrix with the kindling became water ; you must understand it aright, not wholly in substance, but it hath generated the earth, stones, and metals, and yet the matrix continueth still ; so also the water still continueth in the killing and overcoming ; whereby the material world took its "beginning, where the globe of the earth was drawn together in this moving, and standeth in the middle of the circle from above and from beneath as a point [or puncturn]. Note. 13. And there in the centre, in the paradisical matrix, and in the paradisical heaven, the spirit of God stood in his own eternal seat, neither did it depart from thence, and moved upon the material water with the Fiat, and there formed the heaven, which was created out of the midst of the watery matrix ; and he separated the root of the darkness from the light in the matrix, in which darkness the devils remained, and they have not comprehended the matter in the matrix, nor the new light, which sprang up in the matrix. And so with this creation and separation the length of one day was finished, and out of the beginning and end, and morning and evening, was the first day, as Moses writeth.