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Concerning
The Three Principles
of
The Divine Essence
Of the Eternal, Dark, Light, and Temporary World
Concerning
The Three Principles
of
The Divine Essence
By
Jacob Boehme
Translated by John Sparrow
Reissued by C. J. B.
With an Introduction by
Dr Paul Deussen
Professor of Philosophy in the University of Kiel
LONDON
JOHN M. WATKINS
21 CECIL COURT, CHARING CROSS ROAD
IQIO
£~
PREFATORY NOTE
THE kind reception accorded by the public to my
recent issue of the Threefold Life of Man has
enabled me to proceed further with the proposed
reprint of the complete works of Jacob Boehme, and
I trust the present volume will be received with
equal favour. If such be the case, I propose to
issue next the Forty Questions of the Soul, together
with the Clavis. For the prospectus giving a list
of these questions, and stating the subscription price
of the volume, etc., applications should be sent to
the undersigned, or to the publisher.
A complete list of Boehme's writings will be found
in the Threefold Life, Appendix A. I regret to say
that, in correcting the proofs of that Appendix, I
inadvertently allowed it to appear that the Three
Principles was written in the same year as the
Aurora. The former belongs to 1618-19, the
latter to 1612.
The Introduction to this volume is a translation,
by my friend Mrs D. S. Hehner, of the paper
195026
VI THE THREE PRINCIPLES
on Jacob Boehme: His Life and Philosophy, by
Professor Deussen, who has kindly allowed me to
use it in the present work. To both author and
translator I desire to offer my most cordial thanks.
C. J. BARKER.
HILL CROFT, RUSSELL HILL,
PURLBY, SURREY,
January 1910.
The Second "Book.
CONCERNING
The Three Principles
OF
The Divine Eflence
Of the Eternal, Dark, Light,
and Temporary World.
SHEWING
What the Soul, the Image and the
Spirit of the Soul are ; as alfo what Angels,
Heaven, and Paradise are.
How <Adam was before the Fall, in the Fall,
and after the Fall.
AND
What the Wrath of God, Sin, Death, the Devils
and Hell are ; How all things have been, now are,
and how they shall be at the Last.
Written in the German Language
by
yacob Ttehmen;
<iAlias Teutonicus Thilofophus
LONDON;
Printed by M. S. for H. Elunden at the Castle
in Cornhill. 1648.
TO THE READER
SINCE the publishing of this author's Forty
Questions in English, the minds of several
persons have had divers thoughts concerning his
writings, and yet have been of searching apprehen-
sions. I would they were well acquainted with his
writings, and then they would not only be able to
find out the truth in their own thoughts, but also
in the written words of him and others, as in the
Articles and Confessions of Faith, or any other
writings. And it may be, these thoughts they
have, though they be true, if rightly understood, yet
if they may perhaps be misapprehended, they may
hinder themselves of inestimable eternal benefit.
Some have complained of the hardness to under-
stand his writings, and therefore I have endeavoured
the Englishing of this book of the Three Principles,
which, the author saith, is the A, B, C to all his
writings ; and if they read it carefully, they will
find it, though hard at first, easy at last, and then
all his other books easy, and full of deep under-
standing. A man cannot conceive the wonderful
knowledge before he hath read this book throughly
X THE THREE PRINCIPLES
and diligently, which he will find to be contained
in it, when he is weighing and deliberating upon
the matter as he readeth, and that without hard
study, for it will rise in the mind of itself, with a
ravishing sweetness and content. And he will find
that the Threefold Life is tenfold deeper than this,
and the Forty Questions to be tenfold deeper than
that, and that to be as deep as a spirit is in itself,
as the author saith ; than which there can be no
greater depth, for God himself is a spirit.
And accordingly there appear some glimpses of
the most deep, mystical, oriential learning here and
there, which is not discovered in any books, and
therefore some of the learned men of Europe think
it may be past their reach, but they may find that
ground in him which will make such things easy
to be understood ; for the time of disclosing those
grounds so plainly was not till now, that the
Mysteries which have been hid since the world
began should be revealed. Those that had the
spiritual understanding of the natural Mysteries,
were called Wisemen ; and they that understood
1 saints. the divine Mysteries, were called l holy men, and
they were Prophets, Preachers, Apostles, Evangelists,
and Believers. The wise men of all nations did
write darkly of their Mysteries, not to be under-
stood but by such as were lovers of those things :
And so the very Scriptures themselves, which con-
tain all things in them, cannot be understood but
by such as love to follow, practise, and endeavour
TO THE READER XI
to do those things which in them they find ought
to be done. And those that led their lives in such
a way, came to understand those Mysteries from
which they were written. And in several nations
their wisdom hath had several names, which hath
caused our age to take all the names of the several
parts of wisdom, and sort them into arts : Among
which the Magia and Cabala are accounted the
most mystical ; the Magia consisting in the know-
ing how things have come to be ; and the Cabala,
in knowing how the words and forms of things
express the reality of the inward Mystery : But he
that knoweth the Mystery, knoweth both these,
and all the branches of the tree of wisdom, in all
real arts and sciences, and the true signification of
every Idea in every thought, and thing, and sound,
and letter, in every language. And therefore this
author, having the true knowledge, could well
expound the letters of the names of God, and other
words and syllables, the signification of which he
saith is well understood in the language of nature.
And as one jot or tittle of the word of God shall
not pass away till all be fulfilled, so there is no
tittle of any l letter, that is proceeded from that i AS in the
eternal essential Word, as all things are, but hath /«™ A and n,
its weighty signification, in the deep understanding,
in that word from whence it came, even in the
voices of all men, and sounds of all other creatures :
also the letters and syllables of a word, of some
language, do express something of the Mystery
Xii THE THREE PRINCIPLES
more exquisitely than of another, and therefore I
conceive the author useth sometimes to expound
words borrowed from the Hebrew and Greek, and
some Latin words, and other words of art, as well
as German words, and not always words of his own
native language only, according to their significa-
tion in the language of nature : For that language
doth shew, in every one's mother tongue, the
greatest mysteries that have ever been in the nature
of any thing, in the letters of that word by which
it is expressed ; therefore let every one esteem those
expositions of his according to their high worth :
for the knowledge of that language is only taught
by the spirit of the letter.
Some think it is unnecessary to know such
Mysteries ; indeed every one's nature is not fitted
with a capacity for the highest depths, therefore
they need not search so far, nor trouble themselves
to look for the understanding of that they desire
not to know ; but that they may see how necessary
his writings are, let them read the author's own
Preface to this book, and there they may find the
e necessity of l knowing themselves, for else they can
CLUiOV.
never know God, and then they cannot know the
way to God, though they read it never so plainly
set down in the Scriptures. And besides, the
way to God is, in his writings, more easy to be
understood by those of our age, than in the
Scripture, because that hath been so veiled by
doubtful interpretations, expositions, inferences
TO THE READER Xlll
and conclusions ; and therefore it must needs be
highly necessary that such a foundation be laid as
may assure us of the true meaning of the Scriptures,
which teach that which is so absolutely necessary
to salvation. Moreover, his grounds will teach us
the way to get such understanding, that we shall
know and feel, as well as they to whom the Apostle
John wrote, that we shall not need any man to
teach us anything, for we shall know and get that
unction, which teacheth all things, and leadeth into
all truth ; though it is thought people cannot have
that now, by such as know not what is in man,
for want of examining what is in themselves. Yet
they may well perceive, that the ground of what
hath ever been lieth in man ; for whatsoever any
man hath been, or can be, must needs be in that
man that attaineth to it, as the ground of the most
excellent flower is in the root from whence it
groweth. And then sure the ground of all that
was in Adam, or any that have been since, or shall
be, is in any one of us ; for whatsoever ground lay
in God, the same lieth in Christ, and in him it lieth
in us, because he is in us all. There is nothing but
may be understood, if we do but consider how
everything that ever was, or shall be known truly,
is feelingly understood, by and in him that knoweth
it as he ought. And he that thus knoweth God
within him, cannot but know the Father, Son, and
Holy Ghost, angels, men, and all other creatures,
even the devils, and may well be able to speak the
THE THREE PRINCIPLES
word of God infallibly, as the holy men that penned
the Scriptures, and others also. And he that can
understand these things in himself, may well know
who speaketh by the spirit of God, and who speaketh
his own fancies and delusions ; as our Saviour said,
He that doth the will of my Father which is in
heaven, shall know of my ivords whether they be of
God. But if that will of his Father in heaven had
not been in them from the beginning of their life,
in their conception in their mother's womb, how
could they, to whom he said this, have done that
will, whereby they might know whence his words
proceeded ? And according to this rule may any
discern the words and writings of all. Therefore
such things as these are necessary to be known.
There are some who have desired his writings
might be epitomized, for ease of those that have
not leisure to read so large treatises. Truly the
spare time they spend in any other outward thing,
may be spent with more benefit a thousandfold in
this ; and where he hath written at large it would
not be understood if it were contracted more in
brief; and all his books, as large as they are, are
but a small spark of the Great Mystery ; and where
he hath written more in brief it is so obscure to
some that they think it impossible to be under-
stood. He wrote both so briefly and obscurely, as I
conceive, that none but such as would be diligent
in the practice of that which he hath written plainly
and at large should be able to understand it.
TO THE READER XV
It is intended that the book of the Threefold
Life (which with the Three Principles and Forty
Questions are a complete contence1 of all the
Mysteries) should be published in English with
the soonest conveniency ; and in the meantime,
for a taste of the spirit of prophecy which the
author had, there is a little treatise of some
prophecies concerning these latter times collected
out of his writings by a lover of the Teutonic
philosophy, and entitled Mercurius Teutonicus.
In turning the German into English I retain
in some places the propriety of the German
language, because the author should be rendered
as near as might be in his own expression, that
those excellent notions which he layeth down
might not be slipped over as men do common
current English, but that the strangeness of the
words may make them a little stay, and consider
what the meaning may be, having some difference
from the vulgar English phrase. Also, where it is
somewhat hard at first sight to know what some
of the words mean, I have set the synonyms in
the margin, and sometimes the English rendering
between two semiquadrates [ ].2
In the Preface to the lovers of wisdom set before
the Forty Questions in English, there are some of
1 Obs. = Table of contents.
z Note. — The side-notes and all words within square brackets in
the text are additions by the translator. Marks of parenthesis are
usually equivalent to commas, the enclosed words being translations
from the German. — C. J. B.
THE THREE PRINCIPLES
the many benefits mentioned that would arise from
the studying this author's writings, which may
there be read. Among the rest there is a hint
about reforming the laws, by degrees, in every
nation ; and there is no doubt, but if those in
whose hands it is to make laws did but consider
what the spirit of God is, and may be stirred up
in them, they would stir him up and make a
reformation according to that spirit of love, the
Holy Ghost. And then they would be God's true
vicegerents ; they would be the fathers of their
country, and deal with every obstinate rebellious
member in the kingdom as a father would do with
a disobedient child. 1 First tell him lovingly and
shew him his faults ; if that will not do, he will
inquire the reason, and study some course to
remedy the cause that hindereth his amendment.
But if he should go beyond the bounds of reason
and be beside himself, he would take care of his
safety, livelihood and cure. v God taketh such care
for us all, though we be most obstinate enemies
against him ; and we should do so for all our
brethren, the sons of Adam ; though they be our
enemies, we should examine their wants in all
things, and supply them, that necessity may not
compel them to be our enemies still, and offend
God, that they may but live. If they will not be
quiet when they have their wants supplied, and
their wrongs redressed, but will turn murderers,
and so deserve to live no longer, in mercy let them
TO THE READER XV11
be provided for as other more friendly children of
the Commonwealth, and removed to live by them-
selves, in some remote uninhabited country, where
they may have no occasion to do hurt among those
whom they would not suffer to live quietly." But
let them not there want that which may give them
honest subsistence, as others who are willing to
transplant themselves. And for those that desire
to live quietly and peaceably at home, let all their
earthly things be so ordered that they may easily
understand what right and wrong are, by having
most brief, plain and easy laws to be governed by,
and have their wants considered and supplied.
Then all hearts will bless the hands of such
reformers, and love will cover all the ends of the
earthy and the God of love will give us his
blessing of peace all the world over, and then
the King of Glory will dwell with men, and all
the kingdoms of the earth will be his. Who would
not desire such a thing, with me, The unworthiest
of the children of men ?
J. S.
THE AUTHOR'S PREFACE
TO THIS BQOK
1. ~T\ /TAN can undertake nothing from the be-
-LV_J_ ginning of his youth, nor in the whole
course of his time in this world, that is more pro-
fitable and necessary for him, than to learn to know
himself ; what he is, out of what, from whence, and
for what he is created, and what his l office is. In ^uty, em-
such a serious consideration he will presently find, business is.
that he, and all the creatures that are, come all from
God ; he will also find, among all the creatures, that
he is the most noble creature of them all ; from
whence he will very well perceive how God's intent
is towards him, in that he hath made him lord over
all the creatures of this world, and hath endued
him with 2 mind, reason, and understanding, above 2 Or sense.
all the rest of the creatures, especially with speech
or language, so that he can distinguish everything
that soundeth, stirreth, moveth, or groweth, and
judge of everything's virtue, effect, and original ;
and that all is put under his hand, so that he can
bend them, use, and manage them, according to his
will, as pleaseth him.
xix
XX
THE THREE PRINCIPLES
2. Moreover, God hath given him higher and
greater knowledge than this, in that he can pene-
trate into the heart of everything, and discern
what essence, virtue, and property it hath, both in
the creatures, in earth, stones, trees, herbs, in all
moveable and immoveable things ; also in the stars
and elements, so that he knoweth what substance
and virtue they have, and that in their virtue, all
'growing. natural sensibility, Vegetation, Multiplication,
2orPLTe^0n and life, doth consist.
3. Above all this, God hath given him the
understanding and perception to know God his
Creator ; what and whence man is, how he is, and
where he is, and out of what he proceeded, or
3 Or being, was created ; and how he is the image, 3 substance,
inheritance 4 propriety, and child of the eternal, uncreated,
and infinite God, and how he is created out of the
substance of God, in which God hath his own
substance and propriety, in whom he liveth and
governeth with his spirit, by which God manageth
his own work, and loveth him dearly as his own
heart and substance ; for whose sake he created
this world, with all the creatures that are therein,
which for the most part, without the reason and
government of man, could not live in such a
6 Or quaiifica- 6 condition [as they dol.
tion, or man- . . J
nerofiife, 4. Ihe divine wisdom itself standeth in such a
high consideration, and hath neither number nor
end ; and therein is the love of God towards man
known, in that man knoweth what his Creator is,
PREFACE XXI
and what he would have him do, and leave undone.
And it is the most profitable thing for man in this
world that he can search for, and seek after ; for
herein he learneth to know himself, what matter
and substance he is of; also from whence his
understanding [cogitation, perceptibility] and sensi-
bility are stirred, and how he is created out of the
Substance of God. And as a mother bringeth1 essence or
being.
forth a child out of her own substance, and
nourisheth it therewith, and leave th all her goods
to it for its own, and maketh it the possessor of
them, so doth God also with man, his child ; he
hath created him, and preserved him, and made
him heir to all his eternal goods. In and by this
consideration the divine knowledge buddeth and
groweth in man, and the love towards God, as of a
child to its parents, so that man loveth God his
Father, for that he knoweth that he is his Father,
in whom he liveth, is, and hath his being, who
nourisheth him, preserveth him, and provideth for
him ; for thus saith Christ our Brother, (who is
begotten of the Father, to be a Saviour, and sent
into this world), This is the eternal life, that they
know thee to be tJie only true God, and whom thou
hast sent, Jesus Christ.
5. Now seeing we ourselves know that we are
created out of God's own substance, and made his
image, substance, and peculiar inheritance, it is
therefore right that we should live in obedience to
him, and follow him, seeing he leadeth us as a
THE THREE PRINCIPLES
father doth his children. And we have also his
promise, that if we follow him, we shall obtain the
light of the eternal life. Without such a considera-
tion as this, we are altogether blind, and have no
knowledge of God ; but we run on as dumb beasts,
and we look upon ourselves and upon God's
1 which, creation as heifers look upon a l new door made to
being strange, . , ~ , , , .
they start their stalls, and set ourselves against God and his
and are afraid will, and so live in opposition and enmity, to the
perdition of body and soul, and of God's noble
creatures. We fall into this terrible and abomin-
able darkness, because we will not learn to know
2 Or matter, ourselves, what we are, of what 2 substance, what
we shall be, whether we are eternal, or whether we
are wholly transitory, as the body is ; or whether
3 substance, also we must give an account of our 3 matters and
doings, seeing we are made lords of all creatures,
and of the whole creation, and have all this in our
power to manage.
6. Even as we see, know, and find undeniably,
that God will require an account of all our doings,
4 Or creation, how we have kept house with his 4 works, and that
when we fall from him and his commandments, he
will punish us terribly, of which we have fearful
examples, from the beginning of the world, and
among the Jews, Heathen, and Christians, espe-
cially the example of the Flood, and in Sodom and
Gomorrah ; also in Pharaoh, and the Children of
Israel in the Wilderness, and ever since till this
very time. Therefore it is indeed most necessary
PREFACE XX111
that we learn wisdom, and learn to know ourselves,
how great vice and wickedness we carry about us,
how horrible wolves are amongst us, which strive
against God and his will.
7. For there is none that can excuse himself,
and plead ignorance, because the will of God
is put into, and written in our minds, so that
we very well know what we should do ; and all
the creatures bear witness against us. Moreover,
we have God's Law and Commandments, so that
there is no excuse, but only our drowsy, lazy
negligence and carelessness, and so we are found
to be slothful, unprofitable servants in the Lord's
vineyard.
8. Lastly, it is in the highest measure most
needful for us to learn to know ourselves, because
the devil dwelleth with us in this world, who is
both God's enemy and ours, and daily misleadeth
us, and entrappeth us, as he hath done from the
beginning, that we might fall away from our God
and Father, that so he might enlarge his kingdom,
and bereave us of our eternal salvation ; as it is
written, He goeth about as a roaring lion, and
seeketh whom he may devour.
9. Seeing therefore we are in such horrible
danger in this world, that we are environed with
enemies on every side, and have a very unsafe
pilgrimage or journey to walk ; and above all, we
carry our worst enemy within us, which we our-
selves hide, and desire not to learn to know it,
THE THREE PRINCIPLES
i viz. our evil though l it be the most horrible guest of all, which
nature""? casteth us headlong into the anger of God ; yea
inclined to ail itself is the very anger of God, which throweth us
into the eternal fire of wrath, into the eternal,
unquenchable torment ; therefore it is most needful
for us to learn to know this enemy, what he is, who
he is, and whence he is ; how he cometh into us, and
what in us is his proper own ; also what right the
devil hath to us, and what access of entrance into us ;
how he is allied with our own enemy that dwelleth
in us, how they favour and help one another, how
both of them are God's enemies, and continually lay
wait for us to murder us, and bring us to perdition.
] 0. Further, we must consider the great reasons
why it is very necessary to learn to know ourselves,
because we see and know that we must die and
perish for our enemy's sake, which is God's enemy
and ours, which dwelleth in us, and is the very half
of man. And if he groweth so strong in us, that
he get the upper hand, and be 2 predominant, then
he throweth us into the abyss to all devils, to dwell
there with them eternally, in an eternal, unquench-
able pain and torment, into an eternal darkness, into
a loathsome house, and into an eternal forgetting of
all good, yea into God's contending will, where our
God and all the creatures are our enemies for ever.
11. We have yet greater reasons to learn to
know ourselves, because we are in good and evil
and have the promise of eternal life, that (if we
overcome our own enemy and the devil) we shall
PREFACE XXV
be the children of God, and live in his kingdom,
with and in him, amoug his holy angels, in eternal
joy, l brightness, glory, and welfare, in meekness l clarity,
and favour with him, without any touch of evil,
and without any knowledge of it, in God eternally.
Besides, we have the promise, that if we overcome
and bury our enemy in the earth, we shall rise
again at the Last Day in a new body, which shall
be without evil and pain, and live with God in
perfect joy, loveliness, and bliss.
12. Also we know and apprehend, that we have
in us a reasonable soul, 2 which is in God's love, 2 Or which
God hath a
and is immortal ; and that it it be not vanquished love to.
by its adversary, but fighteth as a spiritual champion
against its enemy, God will assist it with his Holy
Spirit, and will enlighten and make it powerful,
and able to overcome all its enemies ; he will fight
for it, and at the overcoming of the evil, will glorify
it as a faithful champion, and crown it with the
3 brightest crown of heaven. 3 Or fairest.
13. Now seeing man knoweth that he is such
a twofold man, in the 4 capacity of good and evil, 4 9r potenti-
ality of being
and that they are both his own, and that he him- good or evil.
self is that only man which is both good and evil,
and that he shall have the reward of either of them,
and to which of them he inclineth in this life, to
that his soul goeth when he dieth ; and that he
shall arise at the Last Day in power, in his labour
[and works] which he exercised here, and live
therein eternally, and also be glorified therein ;
XXVI
THE THREE PRINCIPLES
i
sil^t. iruii-f.
8 Or evil
disposition.
* Corpus, or
body, or
natural
substance.
4 Viz. through
and from
God's wrath
and love.
9 imaging,
fashioning,
framing.
and that shall be his eternal food and l subsistence ;
therefore it is very necessary for him to learn to
know himself, how it is with him, and whence the
impulsion to good and evil cometh, and what
indeed the good and evil merely are in himself,
and whence they are stirred, what properly is the
original of all the good, and of all the evil, from
whence, and by what [means] evil is come to be
in the devils, and in men, and in all creatures ;
seeing the devil was a holy angel, and man also
created good, and that also such 2 unto wardn ess
is found to be in all creatures, biting, tearing,
worrying, and hurting one another, and such
enmity, strife, and hatred in all creatures ; and
that every 3 thing is so at odds with itself, as we
see it to be, not only in the living creatures, but
also in the stars, elements, earth, stones, metals,
in wood, leaves, and grass ; there is a poison and
malignity in all things ; and it is found that
it must be so, or else there would be no life, nor
mobility, nor would there be any colour or virtue,
neither thickness nor thinness, nor any percepti-
bility or sensibility, but all would be as nothing.
14. In this high consideration it is found that
all is through and from *God himself, and that
it is his own substance, which is himself, and he
hath created it out of himself ; and that the evil
belongeth to the 6 forming and mobility; and the
good to the love ; and the austere, severe, or
contrary will belougeth to the joy ; so far as the
\
PREFACE XXV11
creature is in the light of God, so far the wrathful
aiid contrary will maketh the rising, eternal joy ;
but if the light of God be extinguished, it maketh
the rising, painful torment, and the hellish fire.
15. That it may be understood how all this is,
I will describe the Three Divine Principles, that
therein all may be declared, what God is, what
nature is, what the creatures are ; what the love
and meekness of God is, what God's desiring or will
is, what the wrath of God and the devil is, and
in * conclusion, what joy and sorrow are ; and how 1 in brief, or
all took a beginning, and endureth eternally, with
the true difference between the eternal and trans-
itory creatures, especially of man, and of his soul,
what it is, and how it is an eternal creature : And
what heaven is, wherein God and the holy angels
and holy men dwell ; and what hell is, wherein
the devils dwell ; and how all things originally
were created, and had their being. In sum, what
the 2 Essence of all essences is. 2 Being of ail
16. Seeing the love of God hath favoured me substance of
with this knowledge, I will set it down in writing stances; not
for a Memorial or remembrance to myself, because
we live in this world in so great danger between
heaven and hell, and must continually wrestle with
the 3 devil, if perhaps through weakness 1 might J
fall into the anger of God, and thereby the light 3 all evil
affections or
oi my knowledge might be withdrawn trom me, practices of
... , the devil in
that it may serve me to recall it to memory, and the anger of
raise it up again ; for God willeth that all men
XXviii THE THREE PRINCIPLES
should be helped, and willeth not the death of a
sinner, but that he return, come to him, and live
in him eternally ; for whose sake he hath suffered
his own Heart, that is, his Son, to become man,
that we might cleave to him, and rise again in
him, and [departing] from our sins and enmity,
or contrary will, be new-born in him.
17. Therefore there is nothing more profitable
to man in this world, while he dwelleth in this
miserable, corrupted house of flesh, than to learn
to know himself : Now when he knoweth himself
aright, he knoweth also his Creator, and all
the creatures too : Also he knoweth how God
intendeth towards him, and this knowledge is
the most acceptable and pleasant to me that
ever I found.
18. But if it should happen, that these writings
should come to be read ; and perhaps the Sodomitish
world, and the fatted swine thereof, may light
upon them, and root in my garden of pleasure,
who cannot know or understand anything, but to
'Or disput*; scorn, scandalize, reproach, and * cavil in a proud
always argu- .
ing, without haughty way, and so know neither themselves,
looking after , . , ., , .
the salvation uor bod, much less his children ; 1 intend not my
*" writing for them, but I shut and lock up my book
with a strong bolt or bar, from such idiots and wild
heifers of the devil, who lie over head and ears
in the devil's murdering den, and know not them-
2 Or school- selves. They do the same which their 2 teacher
master.
the devil doth, and remain children of the severe
PREFACE XXIX
anger of God. But I will here write plainly and
clearly enough for the children of God. The world
and the devil may roar and rage till they come
into the abyss ; for their hour-glass is set up, when
every one shall reap what he hath sown : and the
hellish fire will sting many a one sufficiently for
his proud, spiteful, and despising haughtiness,
which he had no belief of while he was here in
this life.
19. Besides, I cannot well neglect to set this
down in writing, because God will require an
account of every one's gifts, how they have
employed them ; for he will demand the talent
which he hath bestowed, with the increase or use,
and give it to him that hath gained much : But
seeing I can do no more in it, I commit it to
his will, and so go on to write according to my
knowledge.
20. As to the children of God, they shall per-
ceive and comprehend this my writing, what it is,
for it hath a very convincing testimony, it may i A ^j that
be proved by all the creatures, yea in all things,
especially in man, who is an image and similitude ^t
of God: But it continueth hidden and obscure
ing ; but by
the children of malignity or iniquity, and there earliest re'
J J. J ' pentance,
is a fast l seal before it ; and though the devil f**ti*s>
watching,
disrelish the smell and savour, and raise a storm praying,
knocking, and
from the east to the north, yet there will then, seeking in the
sufferings of
in the wrathful or crabbed sour tree, grow a lily Jeaus Christ
J by the Holy
with a root as broad as the tree spreadeth with Ghost.
XXX
THE THREE PRINCIPLES
its branches, and bring its scent and smell even
into paradise.
21. There is a wonderful time coming. But
because it begiimcth in the l night, there are many
.
that shall not see it, by reason of their sleep and
2 children of great drunkenness ; yet the sun will shine to the
SSStaLl!" Children at midnight. Thus I commit the reader
s Or sweet, to the 3 meek love of God. Amen.
1 Or preat
darkness, or
blindness.
CONTENTS
OHAP. PAQE
INTRODUCTION ........ xxxv
1. Of the first Principle of the divine essence . . 1
2. 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 10
3. Of the endless and numberless manifold engendering,
[generating] or birth of the eternal nature . . 19
4. Of the true eternal nature, that is, of the numberless
and endless generating of the 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 ........ 29
5. Of the third Principle, or creation of the material
world, with the stars and elements ; wherein the
first and second Principles are more clearly under- '
stood. ........ 64
6. Of the separation in the creation, in the third
Principle 79
7. Of the heaven, and its eternal birth and essence, and
how the four elements are generated ; wherein the
eternal band may be the more and the better
xxxi
XXX11 THE THREE PRINCIPLES
CHAP. PAGE
understood, by meditating and considering the
material world 87
8. Of the creation of the creatures, and of the springing
up of every growing thing, as also of the stars
and elements, and of the original of the substance
of this world ....... 105
9. Of the paradise, and then of the transitoriness of all
creatures ; how all take their beginning and end ;
and to what end they here appeared . . .128
10. Of the creation of man, and of his soul, also of God's
breathing in ....... 151
11. Of all circumstances of the temptation . . .177
12. Of the opening of the Holy Scripture, that the cir-
cumstances may be highly considered . . .197
13. Of the creating of the woman out of Adam . .224
1 4. Of the birth and propagation of man . . . 257
15. Of the knowledge of the eternity in the corrupti-
bility of the essence of all essences . . . 303
16. Of the noble mind of the understanding, senses and
thoughts. Of the threefold spirit and will, and
of the tincture of the inclination, and what is
inbred in a child in the mother's body [or womb],
Of the image of God, and of the bestial image,
and of the image of the abyss of hell, and simili-
tude of the devil ; to be searched for and found
out in [any] one man ...... 339
17. Of the horrible, lamentable and miserable fall of
Adam and Eve in paradise ..... 369
18. Of the promised Seed of the woman, and Treader
upon the Serpent. And of Adam and Eve's going
put of paradise, or the Garden in Eden. Also of
CONTENTS XXX111
CHAP. PAGE
the curse of God, how he cursed the earth for the
sin of man ....... 422
19. Of the entering of the souls to God, and of the
wicked souls entering into perdition . . .471
20. Of Adam and Eve's going forth out of paradise, and
of their entering into this world. And then of
the true Christian Church upon earth and also of
the antichristian Cainish church . . . 502
21. Of the Cainish, and of the Abellish kingdom: how
they are both in one another. Also of their
beginning, rise, essence and drift : and then of
their last exit. Also of the Cainish antichristian
church, and then of the Abellish true Christian
Church : how they are both in one another, and
are very hard to be known [asunder]. Also of
the arts, states, and orders of this world. Also of
the office of rulers [or magistrates], and their sub-
jects : how there is a good and divine ordinance
in them all : as also a false, evil, and devilish one.
Where the providence of God is seen in all things,
and the devil's deceit, subtlety and malice [is seen
also] in all things ...... 556
22. Of the new regeneration in Christ [from] out of the
old Adamical man . . . . . .586
23. Of the highly precious Testaments of Christ, viz.
Baptism and his Last Supper .... 632
24. Of true repentance : How the poor sinner may come
to God again in his Covenant, and how he may be
released of his sins . . . . . .658
25. Of the suffering, dying, death and resurrection of
Jesus Christ the Son of God : Also of his ascen-
sion into heaven, and sitting at the right hand of
God his Father 679
c
XXXIV THE THREE PRINCIPLES
OHAP. PAOK
26. Of the Feast of Pentecost. Of the sending of the
Holy Ghost to his Apostles, and the believers . 727
27. Of the Last Judgment. Of the resurrection of the
dead, and of the eternal life .... 745
An Appendix, or fundamental and true description of the
threefold life of man . . . . . .761
An Alphabetical Table of the principal contents . . 773
INTRODUCTION1
" My knowledge is not, as yours, the outcome of fancy or opinion ; but
I have living knowledge through vision and experience. " — JACOB BOEHME
(contra Tylcken, ii. 53).
IT has been affirmed by Goethe, in a well-known
passage of his writings, that the main theme of
the world's and of mankind's history is the struggle
between faith and infidelity. But what is faith, and
what is infidelity ? Has not the infidelity of one age,
after meeting with revilings and provoking persecutions,
yet often become later the faith of another age ? There-
fore, we would reinterpret or rectify Goethe's statement
by suggesting that the main and essential theme of
history consists in the struggle of the living with the
dead. Again and again we observe the same world's
drama unfolding itself. When a great truth arises that
opposes time-consecrated traditions, how few, beside the
very noblest minds of the day, are able to seize upon
it, and to become its martyrs, until it wins at last, after
long strife, and becomes the common possession of man-
kind ! Then again we see how, in the grasp of the
multitude, that which was living becomes dead; how
that which was deeply thought and felt, turns into
empty forms and meaningless words; how that which
was originally treasured for its own sake is degraded
1 Jacob Boehme: Hit Life and Fhilotophy. An Address delivered at
Kiel, 8th May 1897, by Dr Paul Deussen, Professor of Philosophy in the
University of Kiel. Enlarged and published in aid of a fund for the
raising of a Memorial-monument to Jacob Boehme. Kiel, 1897. Translated
by Mrs D. 8. Hehner, and here printed by the author's special permission.
[The references are to the English editions of J. B.'s works.]
XXXvi THE THREE PRINCIPLES
into a mere tool for personal purposes; thus the once
persecuted becomes persecutor; the old and moribund
opposes the new and living, until, defeated and ousted,
it lingers behind as a powerless shadow and survives but
as a ghost in the world's history.
Numerous are the illustrations that might be given in
support of these facts ; and the same observations apply
also, if, taking our standpoint in the Indian mind-world,
we confine our outlook and considerations to Western
development.
There was a time when the Mosaic law was the highest
word of the day. Sacrifices were offered, and they were
offered from the living impulse of the heart ; for, in the
sacrifice, man offered himself and his own will to the
Divine ; until later, in the custody of a priesthood that
made out of sacrificial rites a lucrative business, the idea
perished, and the dead form survived, against which the
new and living arose in the preaching of the prophets :
" I desired mercy and not sacrifice." But the word of
the prophets also perished, and soon law and prophets
were but a dead letter. Then came among the dead a
mighty living One, the same who commanded the
would-be disciple to follow and let the dead bury their
dead; the same who, when asked what punishment
should be meted unto the adulterous woman, stooped
down and wrote on the ground — wrote nothing else, we
believe, but the word of the law which condemned the
woman to die. There it stood, the holy word of the law,
written in the dust, a dead letter ! But He had come to
bring new life unto men ; He hung upon the Cross for
it; yet the mustard-seed of His teaching, full of life-
power, grew into a tree, in the shade of which the nations
were to dwell. Not with fire and sword, but with the
sap of its inner life, Christianity conquered the world.
And then, scarce had its victory been won, when again
life gave way to death. The living word of Jesus
hardened into fixed and authoritative dogma. Even as
Jesus had deplored the fact that " the Scribes and the
INTRODUCTION XXXV11
Pharisees sit in Moses' seat," so also history repeated
itself under another form, and in the seat of Jesus sat
the Popes of the Middle Ages.
Neoplatonism and mediaeval Mysticism vainly sought
with a fresh impetus to break through the crust of
orthodoxy; but the storm of the Reformation burst at
last, swept away the crystallized traditions and breathed
a new life into moribund Christianity. But a short time
later, this also fell under the common law of all religious
development. The reformers had gone back to the
Bible as the source of mediaeval traditions ; the way was
clear before them ; the indications pointed to a further
going back, without halt or hesitation, beyond and behind
the letter of the Bible, right into the very fountain-head
whence all revelations, including the Bible, have ever
flowed forth, right into the divine powers that slumber in
the abysmal depths of every human mind. These living
powers were, as before in Jesus and in Paul, awake in
Luther, and had given him inspiration : but the well he
had begun to sink was soon choked through endless
religious strife ; and a hundred years after Luther, there
arose, almost as domineering and intolerant as Popery
itself, the letter-bound Lutheran orthodoxy.
In such times lived Jacob Boehme, who, as a religious
and philosophical genius, has not often had his equal in
the world's history, and might have been the very man
fitted to finish Luther's half-done work of Church-
reformation, and bring about a reconciliation between
sciejjce^n^Lfaith, such as we are still lacking in our days.
But unfavourable circumstances hindered his endeavours,
both outwardly and inwardly; and while his life was
consumed in a continual struggle with the fanatical,
letter-ridden orthodoxy, he succeeded but imperfectly,
limited as he was by the literal sense of the Bible, in
bringing into expression the truly free and truly devout
spirit that inwardly animated him.
Both the life and the teaching of the man are well
worthy of deep consideration ; and both offer over again
XXXvhi THE THREE PRINCIPLES
the same peculiar drama of life wrestling with death,
yet unable to overcome altogether.
In Oberlausitz, Silesia, two hours south from Gorlitz,
and quite near the Bohemian frontier, lies the little town
of Seidenberg, and close by, the village Alt-Seidenberg.
Here our philosopher was born in the year 1575 (the day
is not known), the son of simple but respectable peasants.
As, though healthy, he was not of robust constitution, his
parents decided to let him learn a trade, and he became
a shoemaker; which sedentary occupation afforded his
mind opportunity for absorption in deep interior thought;
while his physical development remained somewhat back-
ward. " His external appearance," writes his friend and
biographer, Abraham von Frankenberg, " was worn and
" very plain ; he was of short stature ; he had a low fore-
" head, but broad temples, a somewhat aquiline nose, a
'• thin and short beard ; greyish eyes, lighting up into
" heavenly blue, and sparkling even as the windows of
" Solomon's Temple (1 Kings vi. 4); his voice was feeble,
" but his conversation full of kindness and sweetness ; he
" was gentle in manner, modest in his words, humble in
" conduct, patient in suffering, and meek of heart."
In his fourteenth year Jacob Boehme was apprenticed
to a master in Seidenberg ; three years later he started
on his travels [Wanderjahre]. How far he wandered
and where, nobody knows; but he at last reached
Gorlitz, where in 1599 he won his "Mastership," and
married the same year.
His wife, the daughter of a butcher, bore him four
sons and probably also two daughters, and stood faith-
fully by him during five-and-twenty years, in fact, till
his death. In 1610 he became proprietor of a house
situate near the Neisse (now Breslauerstrasse 45). In
1613 he sold his workshop, and took to trading in
woollen gloves and similar articles, visiting Prague very
often to sell his goods; for his own shoemaking had
suffered greatly during the latter part of his life, owing
INTRODUCTION XXXIX
to his "activities and continual industry as an author.
And so he lived, meek and humble, a good citizen, a
good husband and father, minding his work, bringing
up his children in the fear of God, in modest but well-
regulated circumstances; a peaceful, unassuming, and
truly devout life.
But this quiet life was shaken interiorly by mighty
storms, fearful wrestlings and glorious victories, in
comparison with which the deeds of a world's conqueror,
viewed from the standpoint of eternal things, seem»
mean and insignificant.
Already, as a boy, he had had wonderful visions, that
to his excited fancy took the form of external occur-
rences. Of this kind is the incident that took place in
his childhood. He was minding cattle on the " Land's
Crown," when he discovered, in a strange open vault, a
vessel full of money, upon which he looked with a feel-
ing of horror, and ran away in great alarm. Again,
during his apprenticeship, he once sold a pair of shoes to
a stranger, who called him by his name, and prophesied
his future greatness, as well as future troubles and
persecutions. These experiences may have been of a
subjective character — a turning of the mind from all
desire for earthly goods, a premonition of his great
calling and a forewarning of the enmity and opposition
he would have to bear ; but, coupled with, and supported
by, chance external circumstances, they built themselves
into external images, and were unconsciously accepted as
objective, though they were really not so. Apart from
such visions, Jacob Boehme sometimes fell into ecstasies.
Thus, for instance, as he told a friend in confidence,
during his years of travel, and whilst engaged in his
daily work, he was once for seven days surrounded by
glorious heavenly light, and lifted interiorly into a state
of open vision and divine peace and joy.
Such spiritual experiences were repeated again and
again in his life ; and only those can fail to gauge their
meaning and importance, who, devoid of understanding,
xl THE THREE PRINCIPLES
overlook similar occurrences in the lives of St Paul,
of Plotinus, and of many an Indian philosopher.
The inward strife and yearning of soul that filled the
years of his youth are well illustrated by a highly
instructive part of his book Aurora, viz., Chapter
19, from which we will quote the following words:
" When I plainly found out that good and evil are in all
" things, as well in the elements as in creatures ; and
" that in this world the God-fearing fare no better than
" the Godless, I fell into depression and sadness, and not
" even the Scriptures, which were well known to me,
" could give me any comfort. The devil must surely
" have rejoiced at this, and often impressed my mind
" with heathenish thoughts, whereof I will make no
" mention here." (Namely, the pantheistic thought that
since the world is God's, all things therein must also be
good.). ... " But as, in my awakened zeal and eager-
" ness, I stormed violently against God and all the Gates
" of Hell, .... my spirit at last broke through into the
" innermost Birth of the Divinity and was caught up in
" Love, as a Bridegroom embraces his dear Bride. The
" triumph in my soul cannot be told or described ; I can
" liken it only to the birth of life through death, and com-
" pare it to a resurrection from the dead" [pars. 8-12].
This " breaking through into the innermost birth of
the Divinity " took place, according to another state-
ment, twelve years before he began to write the Aurora
(1600), and the same year it happened that, as his glance
met the bright reflection of the sun's rays upon a pewter
vessel, he suddenly was " . . . . introduced into the
innermost essence or centre of occult nature." The
sun — so he may have mused — is the only source of light
here, and yet this light could not be manifest, were it
not for the dark pewter which throws it back and makes
it visible. Indeed in this one thought lies the very
kernel of his whole later system, and in his 2nd
Epistle [Ellistone, 1649] the philosopher himself sets
forth the development of this idea.
INTRODUCTION xli
"In this my most earnest seeking and desire, . . . .
<( a gate was opened unto me, so that in a quarter of an
" hour, I saw and learnt more than if I had studied
" many years in some university ; . . . . for I perceived
" and recognized the Being of all beings, the Byss and
" the Abyss ; also the birth of the Holy Trinity, the
" descent and origin of this world and of all creatures,
" through the Divine Wisdom. I discovered also within
" myself the three worlds, namely : (1) the divine,
" angelical or paradisical ; then (2) the dark world, as
" the original of nature to the fire ; and of (3) this
" external visible world, as a procreation or external
" birth, or as a substance manifested forth out of both
" inner and spiritual worlds. I saw and understood the
" whole nature of good and of evil, their origin and
" mutual relation, and what constitutes the womb of the
" genetrix ; so that I not only wondered greatly, but
" also rejoiced.
" And it was powerfully borne upon my mind to write
" down these things as a Memorial, however difficult they
" might be of apprehension to my outer self, and of ex-
" pression through my pen. I felt compelled to begin at
" once like a child going to school, to work upon this very
" great Mystery. Interiorly I saw it all well enough, as
" in a great depth ; for I looked through as into a chaos
" wherein all things lie [latent, undifferentiated] ; but
" the unravelling thereof proved impossible.
" From time to time, however, an opening took place
" within me, as of a growth. I kept this to myself for
" twelve years (1600-1612), being full of it, and experi-
" enced a vehement impulse, before I could bring it out
" into expression ; but at last it overwhelmed me like a
" cloud-burst ; what it smites, it smites indeed. And so
" it went with me : whatsoever I could grasp sufficiently
" to bring it out, that I wrote down."
This book, which saw the light in 1612, and which the
author meant to write only for himself, was entitled
Morning Redness; later, a friend gave it the title Awrvra.
xlii THE THREE PRINCIPLES
The MS. of the unfinished (and never-to-be finished) work
having been entrusted as a loan to a follower of Schwenk-
feld, a nobleman named Karl von Ender, he caused a
number of copies to be taken and further circulated. In
this wise the book came under the notice of the Pastor
Priiuarius, or chief pastor of Gorlitz, Gregorius Richter,
an orthodox and fanatical Lutheran, who took great
offence thereat, and resolved to make of Jacob Boehme
an example to frighten the many sectaries of the time ;
all the more as he had to deal with a simple workman, of
whom moreover he had no very pleasant remembrance,
owing to an incident that had taken place presumably
some time previously. The story is so characteristic
of both the men concerned, that we cannot afford to over-
look it. True enough, we must not forget that the report
comes from one of Boehme's friends (Dr Wiesner of
Breslau), and cannot claim to be an original or direct
statement of facts; yet, discounting all possible exaggera-
tion or distortion, enough is left to be of interest.1
It would seem that a young baker, a relative of
Boehme, being short of money, had borrowed one thaler
from the chief pastor in order to buy wheatmeal for
Christmas cakes. He made one of these fairly large,
and presented it as a sort of thank-offering. Soon after
the holidays he returned the money, hoping that the
reverend gentleman would require no interest, since
the loan had been only for a fortnight. The reverend
gentleman, however, meant nothing of the sort. He
threatened the young man with God's anger and terrible
curse, and frightened him to such an extent that for
several days afterwards the poor simple fellow went
about in great despondency, and in fear for his soul's
eternal welfare, sighing deeply and speaking to no one.
His wife at last implored the intervention of her cousin,
Jacob Boehme ; and the latter, having inquired into the
whole matter, spoke kindly to the troubled young man,
1 See Dr C. Wiesner's Epistle Narrative, in The Remainder oftlie Books
of Jacob Boehme. Sparrow, 1662.
INTRODUCTION xliii
comforted him and bade him be at rest; moreover, he
went fearlessly to the angry parson, and begged him in
the friendliest possible manner to forgive the young
fellow, promising himself to find and pay down the
interest on the borrowed thaler; the young man, he
added, had done his best, and he thought he had done
enough ; yet, if the reverend gentleman were not satis-
fied, let him say what he required and it should be paid.
Thereupon the parson, who, while Jacob stood, was him-
self seated in a comfortable chair, assumed an arrogant
and pompous attitude, and flew into a violent rage.
Why did the busybody come to him ? What had he to
do with the matter ? Let him mind his own business
and take himself off. Jacob, however, earnestly went
on pleading for pardon and for permission to settle the
debt, till the parson, plainly ashamed, yet unwilling to
say how much he wanted, shewed him the door: and as
the simple, humble and gentle intercessor turned on the
door-step with a kindly parting word, " God bless your
Reverence," the enraged parson, angrier than ever,
seized one of his slippers and threw it at him, exclaim-
ing : " How dare you wish me good-night or anything
else, you Godless villain ! Do I ask for your blessings ? "
and so on. The excellent man, unmoved, picked up the
slipper, placed it quietly at the parson's feet, and
answered : " Do not be angry, sir ! I am doing you no
harm. May God protect you ! " And he then left him.
It was no doubt shortly after this that a copy of the
Aurora fell into the hands of the proud and naturally
irritable cleric. Boehme had written at the close of his
work: "Should Peter or Paul (seem to) have written
" otherwise, then look to the essence, to the heart [to the
" interior meaning]. If you lay hold of the heart, you
" will find the essence well enough " [xxvi. 152], And
these words were quite sufficient to mark him as a
heretic. The priest certainly determined openly to brand
him as such.
On Sunday, 21st July 1613 (according to Wiesner's
xliv THE THREE PRINCIPLES
account), the preacher, speaking from the pulpit, violently
denounced the meek and gentle man of God, indulging
in startling and shocking f ulminations ; threatening the
town with downfall, unless this agitating, mischievous,
heretical disturber of the peace were promptly removed ;
and calling upon the members of the Town Council to
use their powers against him for resisting ecclesiastical
authority, annoying preachers in their own houses, and
writing heretical books. He further declared that unless
the offender were punished, the anger of God would fall
upon them all, and the town would be swallowed up by
the earth, as happened to Korah, Dathan and Abiram,
after they resisted Moses, the man of God.
Jacob Boehme, who was a regular church-goer, heard
all this from his usual seat facing the pulpit, and after
the service waited in the churchyard for the parson,
approached him, and quietly asked what he had done to
offend; if he only knew of his fault, he would gladly
make amends. The parson, instead of answering, looked
at him as if he meant to kill him with his glance ; then
broke out into fearful abuse and curses. " Get thee
" behind me, Satan ! Go back to thy hell and leave me
" alone ! Seest thou not that I am a priest, and go
"about my office?" -"Yes indeed, Reverend Sir,"
answered sadly the deeply-injured man, "I do see it,
" and therefore have I listened to you in church, as is
" meet and proper; and now I come to ask you, as a
" priest, to tell me what I have done to you." Turning
then to the chaplain, Boehme begged for his help, that
he might entreat the preacher to explain the cause of
his wrath. Exasperated at this insistence, the priest,
beside himself with rage, would there and then have
had Boehme arrested and sent to prison, had not the
chaplain's counsels prevailed, so that Jacob was after
all allowed to return home.
The next day (here Wiesner's account is inaccurate),
Boehme was called before the Town Council in order to
justify himself. The chief pastor was also invited, but
INTRODUCTION
begged to be excused. He would have nothing to do
with Town Council or Court of Justice, and declared
that he had said from the pulpit all that was needed ',
the Council had only to act up to it, and banish the
insolent heretic, so that the holy clerical dignity might
no longer be offended, and that the town might escape
the divine vengeance.
The magistrates, disturbed by these threats, anxious
perhaps to avoid any possible popular excitement with
its consequences, had the book Aurora brought to the
town-hall and placed under lock and key. In the mean-
time, Boehme, who was under arrest, was served with an
order to leave the town : even his wish to take leave of
his family and set in order a few private matters was
disregarded. Boehme only said: "Since this must be,
dear sirs, I am content." And he left the town.
During the night, the Councillors seem to have come
to their senses and regretted their haste; for they
assembled again early hi the morning and resolved to
bring back again the man they had banished the day
before. After a great deal of searching, he was found
in the neighbourhood and led home in triumph. This
account of Wiesner is, he himself admits, by no means
a first-hand one, and therefore probably much embel-
lished. Certain it is that the fragments preserved out
of the diary of Bartholomew Scultetus, then mayor of
Gorlitz, shew nothing that refers to an actual banish-
ment, but chronicle the following facts only (Ueberfeld's
ed., 1730):— "That on Friday, 26th July 1613, Jacob
" Boehme, a shoemaker, domiciled between the town-gates,
" behind the hospital smithy, had been summoned to the
" town-hall and questioned regarding his enthusiastic
" beliefs, and thereupon placed under arrest, while the
" book in quarto-folio which he had written was fetched
" from his house : that later, he had been set at liberty
" with a caution to leave such things alone.
" Also, that on Tuesday, 30th July, Jacob Boehme, a
" shoemaker, had been summoned before the clergy of
xlvi THE THREE PRINCIPLES
" Gb'rlitz, assembled in the house of the Primarius, in
" order to be carefully examined regarding his faith.
" Also, that two days previously, on Sunday, 28th July,
" the Primarius Gregorius Richter, preaching on false
" prophets, had in his sermon sharply rebuked the shoe--
" maker Jacob Boehme."
These notes probably state all the facts which form
the basis of Wiesner's account. It is easy to detect in
the story the elements of popular romance that joined
into one three separate incidents, and exaggerated a
mere threat into an actual banishment : yet, though the
story is not actually correct, it furnishes a decidedly
graphic representation of human character.
Concerning the examination that took place before
the assembled clergy, 30th July 1613, as mentioned in
Scultetus's diary, Boehme himself states the following,
in a document of the 3rd April 1624, written as an
answer to the Council : — " When I appeared before him
" [Gregorius Richter] to defend myself and indicate my
" stand-point, the Rev. Primarius exacted from me a
" promise to give up writing, and to this I assented,
" since I did not yet see clearly the divine way, nor did
" I understand what God would later do with me. On
" the other hand, the Rev. Primarius, together with the
" other preachers, agreed to say nothing more about the
" matter from the pulpit. He, however, did not keep his
" word, but, on the contrary, never ceased slandering me
" and spreading shameful accusations against me, mis-
" leading the whole town thereby, and disgracing me in
" the eyes of all ; so that I, with my wife and children,
" was made a spectacle, and must have been as a clown
" and a fool among them. Moreover, by his order, I
" gave up for many years (1613-1618) all writing or
" speaking about my knowledge of Divine things, hoping
" vainly that the evil reports would at last come to an
" end, instead of which they only grew worse and more
" malignant."
As a natural result of these prolonged persecutions,
INTRODUCTION xlvii
the attention of a large number of learned men was
drawn to the workman-philosopher. Many who were,
like Schwenkfeld and Weigel, highly dissatisfied with
the current orthodoxy and inclined to secede, naturalists
and physicians, customs officials and noblemen, both in
Gorlitz and in the neighbouring towns, became his
friends and patrons, and represented to him that he
should not bury the talent he had received; that he
ought to obey God rather than men, and so on. At the
same time, the increasing pressure of his own interior
impulse compelled him to give a form at last to that
which was fermenting within him ; and, after a silence
of five years, he again took up his pen, and during the
next six years of his life wrote a number of his more
considerable works : The Three Principles, The Threefold
Life of Man, the Signatura Rerum, the Mysterium
Magnum, and many others. As long as only MS. copies
of his books were circulated among his friends, objectors
heard little of them, and no opposition was raised. But
towards the end of the year 1623, three little devotional
works, Of True Repentance, Of True Resignation, and
Of the Supersensual Life, were printed together under
the title Way to Christ and published by Sigismund von
Schweinitz; and then the storm broke afresh. To the
slanders he uttered from the pulpit, the Primarius now
added poetical effusions in the shape of Latin verses of
an abusive character, some of which (7th, 26th and 27th
March 1624) were later printed and circulated. The
beginning of one of these productions runs thus : —
" Quot continentur linear, blasphemies
Tot continentur in libro sutorio,
Qui nil nisi picem redolet sutoriam,
Atrum et colorem, quern vocant sutorium,
Pfuy ! Pfuy ! teter sit foetor a nobis procul ! "
(The shoemaker's book contains as many blasphemies
as lines. They have a dreadful odour of shoemakers'
pitch and blacking, etc.)
The clergy of Liegnitz, spurred into opposition by
xlviii THE THREE PRINCIPLES
Richter, also lodged a complaint about the heretic before
the Town Council of Gorlitz, and on the 26th of March
1624 Boehme was summoned again to the town-hall.
The memorable record of this sitting is still preserved ;
it runs as follows : —
" Jacob Boehme, the shoemaker and rabid enthusiast,
• " declares that he has written his book To Eternal Life,
" but did not cause the same to be printed. A nobleman,
" Sigismund von Schweinitz, did that. The Council gave
" him warning to leave the town ; otherwise the Prince
" Elector would be apprised of the facts. He thereupon
" promised that he would shortly take himself off."
The chief pastor's triumph was now complete, as is
shewn in his verses of the 27th March : —
" Gorlicium tandem te sutor pellit ab urbe,
Et jubet ire illuc, quo tua scripta valent."
(At last, 0 shoemaker, the town of Gorlitz drives thee
forth ; get thee now where they will know thy worth,
etc.)
But Boehme did not mean to give way. He well knew
that in Dresden, then capital of the province, he would
find supporters, who would receive his book gladly. He
writes (15th March 1624) "... I was asked to speak
" before a number of high personages at the Court of
" the Prince Elector, and have consented to do so at the
" end of the Leipzig fair." [33rd Epistle, Ellistone,
1649.]
He wrote an answer and protest — still preserved — to
the Town Council of Gorlitz, against the calumnies and
falsehoods spread by the Primarius. This the magistrates
declined to consider, because the parson forbade them to
do so, and, moreover, continued to storm and rave.
Boehme writes on the 2nd of April 1624: — "I must tell
" you, sir, that yesterday the pharisaical devil was let
" loose, cursed me and my little book, and condemned the
" book to the fire. He charged me with shocking vices ;
" with being a scorner of both Church and Sacraments,
" and with getting drunk daily on brandy, wine, and
INTRODUCTION xlix
" beer ; all of which is untrue ; while he himself is a
" drunken man."
On the 9th of May, Boehme left for Dresden, where
he spent two months as the guest of the Court physician,
Dr Hinkelmann, and where he found among the nobility
and high clergy a most friendly welcome, while the strife
still raged in Gorlitz. " My wife," writes Boehme from
Dresden on the 13th of June, "need not have any
" window-shutters put up. If they wish to break them
" (the windows), they may ; it will only shew the fruits
" of the high-priest's influence. ... If the high-priest
" means to storm the house, let him do so ; it will only
" make evident to the whole country that he is an
" agitator, and that will be great honour indeed for him
" and his. He also deserves commendation before the
" Prince Elector for having, through his servants, laid
" violent hands on my house and broken the windows."
Towards the end of Boehme's stay in Dresden, the
Prince Elector appointed three Professors of Theology,
and several other learned doctors, to examine his
opinions. The report which the Prince expected from
them turned out to be a mere request that " His Highness
" would please to have a little patience, and allow the
" man sufficient time for a clearer exposition of his ideas.
" They failed as yet to understand him, but hoped that
" he would after a while become more intelligible ; then
" only would they give a judgment, not before."
Wiesner, in whose presence two other professors,
Gerhard and Meissner, exchanged opinions, relates that
Gerhard said: "I would not for the whole world be
" party to the man's condemnation." — " Neither would
" I, brother," replied Meissner ; " who knows what lies
" behind it all ? We cannot judge that which we have
not understood, nor are able to understand, whether it
" be right, or black or white."
When Boehme was allowed to " go in peace," and left
Dresden apparently in favour with the Prince Elector
himself, he returned home, but soon accepted an invita-
d
1
tion from Herr von Schweinitz, at whose country-seat
he began the writing of his last work, the 177 Theosophic
Questions.
In the meantime, our philosopher's old opponent,
Gregorius Richter, died on the 14th of August. Boehme
himself was to survive him only by a few months.
While he still was with Herr von Schweinitz, he was
seized with a fatal bowel complaint. He returned home
very ill on the 7th of November, and his friends and
his family doctor were unable to give him any hope
of recovery. He expressed a desire for the Sacrament,
which was granted only after he had answered satis-
factorily a long list of questions. During the night of
the 17th November, he spoke of hearing most beautiful
music, and asked to have the door opened in order to
listen. Towards morning, he took leave of his wife and
sons, blessed them, and said : " Now I go hence into
Paradise." Then he asked his son to turn him over on
his other side, sighed deeply, and fell asleep, leaving this
world easily and peacefully.
The clergy refused to give him a Church funeral, until
a special order from the Governor of Lausitz compelled
the second Pastor of Gorlitz to perform the burial
service. The latter began his sermon by declaring that
he would rather have walked twenty miles than have
officiated at the funeral of such a man. He also rejected
the text that had been submitted to him, and chose the
words : " And as it is appointed unto men once to die,
but after this the judgment." The cross upon Boehme's
grave was pulled down by the mob. Now, a block of
porphyry marks the resting-place of the " Philosophus
Teutonicus," and soon, we hope, the monument raised to
his memory will prove that a grateful posterity is at
pains to atone for the sins of his contemporaries.
As we now turn from the personality of our philosopher
to his works, the newest edition of which (Schiebler,
Leipzig, 1830-47) consists of seven fairly bulky volumes,
INTRODUCTION 11
we are struck at once and not a little delighted with the
highly original treatment of first principles that we
discover therein. Everywhere Boehme appears as an
independent, bold and profoundly penetrating thinker,
who laboriously endeavours to bring into intelligible
expression his deep interior perceptions. If he does but
imperfectly succeed, if he again and again returns to
the same idea, yet without achieving a perfectly clear
and consistent presentation throughout, that is due to
his complete lack of a suitable education. The invalu-
able advantage of a study of the classics was denied him.
He knew nothing of the art of connectedly considering
and preparing, clearly linking and grouping in order,
the vast array of his conceptions. For the rest, he had
assimilated much of the knowledge of his time. He
was thoroughly conversant with the Bible, and he states
himself (Aurora, x. 45) that he read "the writings of
many great masters," but had found therein " only a
half -dead spirit." By these words he refers principally
to works of the school of Paracelsus, wherefrom he took
his idea of the threefold nature of man ; namely, a body
formed out of the elements, a spirit originating from the
stars, and a soul inbreathed from God. From the same
sources he also borrowed many technical, philosophical
and alchemical terms, some of which, however, he had
partly misunderstood. Yet all this applies only to the
external side of his teaching, the shell, as it were, which
encloses the kernel of his own peculiar and deep know-
ledge of essential truth. This same knowledge he claims,
and rightly enough, to have obtained through revelation ;
for he drew from the same fountain-head as all teachers
of religion and philosophy before him ; from the same
source that is also open to us, if we are but willing to
plunge and sink into the mysterious depths of our
own innermost Spirit, and therein reach the very Heart
of God.
We shall now endeavour to present and bring out
distinctly, and into clear light, the eternal truths that
THE THREE PRINCIPLES
are to be found in his system, quite apart from the
quaint and variegated forms of half -understood or mis-
understood traditions wherewith he clothed his thoughts.
The fundamental conception of Jacob Boehme's philo-
sophy might be characterized as Pantheo-dualistic ; that
is to say, he attempts to harmonize the undeniable claim
of Pantheism that God is not to be known out of and
apart from Nature, but in it and through it ; with the
equally undeniable fact of dualism, i.e. the evident
opposition in this divine world of good and evil. Let
us try to elucidate these ideas.
Pantheism is — here the very word points out the ex-
planation— the counterpart of Theism, and, as can readily
be shewn, the unavoidable result of the same. By
the term Theism we understand the belief — well known
to us from our youth — in a personal anthropomorphic
God, who, at a definite period of time, has created the
world out of nothing, by a special act of His will. Such
a conception was possible and bearable in the dark
Middle Ages, which followed after scholastic subtleties,
but were blind to the facts of nature. Here below, so
they reasoned, is the earth upon which man has his
being, and up above in the blue heavens, behind the
clouds, lives the Good Lord. Then came Copernicus,
who proved that what we call heaven is nothing else but
the infinite space which surrounds us on every side,
wherein nothing is to be found beyond fixed stars like
our sun, and planets like our earth, with all that they
contain. In doing away with the old idea of Heaven,
Copernicus had, without knowing or wishing it, taken
away God. In the new astronomical system, there was
no room left for Him. In the same way, a creation of
the world out of nothing was no longer admissible after
natural research had begun, and when it became more
and more clearly recognized that, since matter does not
vanish into nothingness, neither can it originate from
nothingness, but must have been from all eternity.
If, in such circumstances, the idea of God was to be
INTRODUCTION liii
held fast, there was nothing to do but shift from the
Theistic theory to the Pantheistic ; remove God into
nature itself, since there was no room for Him without,
and consider the universe as His Self-manifestation.
Following up the various stages of development of the
new philosophy, we observe how, in the conceptions of
thinkers, God melts away more and more into the
universe; how the Theism of Descartes is gradually
modified by Geuliner and Malebranche, until, in the com-
pletely Pantheistic system of Spinoza, it reaches its last
unavoidable consequence. This identification of nature
and God, or God and nature (which comes to the very
same thing), is expressed in the well known words of
Goethe : —
" Was waV ein Gott, der nur von aussen stiesse,
Im Kreis das All am Finger laufen liesse !
Ihm ziemt's, die Welt im Innern zu bewegen,
Natur in Sich, Sich in Natur zu hegen,
So dass, was in Ihm lebt und vebt und ist,
Nie Seine Kraft, nie Seinen Geist vermisst"
What were a God, who did, but from without,
Upon its course, the Universe impel !
Him it behoves within His world to move,
Nature in Him, He in Nature to dwell :
So that in Him, what lives and moves and is,
May never miss His Spirit nor His Power.
Our Jacob Boehme was filled with this great know-
ledge of Pantheism long before Goethe, indeed long before
Descartes and Spinoza. In Aurora, ch. xxiii., he
writes: —
" Many will say, what were a God whose body, sub-
" stance and virtue consisted of Fire, Air, Water and
" Earth ? But see, thou unbelieving man, I will shew
" thee the true essence of the Godhead. Inasmuch as
" this whole substance is not God, thou art not God's
" Image ; wheresoever there be a strange God, thou hast
" no part in Him. For thou art created out of God, and
" livest in Him, and He ever gives thee, out of Himself,
" power, blessing, food and drink ; thy knowledge also is
" all from Him, and, when thou diest, thou wilt be buried
Hv THE THREE PRINCIPLES
" in Him. . . . See ; that is the true and only God, out of
" whom thou art created, and in whom thou livest.
" When thou lookest upon the deep, and upon the stars,
" and the earth, thou seest thy God, and in Him thou art
" and livest, and this same God governs thee also, and
" from the same God hast thou [received] thy senses, and
" thou art a creature in Him and from Him ; otherwise
" wert thou nothing. Now thou wilt say that what I
" write is heathenish. But hear and see and mark the
" difference, how it all is ; for what I write is not
" heathenish, but philosophical. I am no heathen ; but
" I have the deep and true knowledge of the one great
" God who is the All " (pars. 3, 4, 9, 10).
" Therefore we cannot say that God's being is some-
" thing afar, that possesses or occupies any particular spot
" or place ; for the Abyss of nature and creature is God
" Himself " (Divine Contemplation, iii. 21).
But, decidedly as Boehme declares himself in these
words on the side of Pantheism, he is yet very far from
accepting it as all-sufficient. "Since it is the truth, I
" must affirm that God is all. But what shall I do with
" such a statement ? for it is no religion. Such a
" religion did the devil accept, and wanted to be manifest
" in all things and mighty in all " (Apol. II, contra
Tylcken, 140). By declaring Pantheism insufficient, and
describing it as the devil's religion, our philosopher
means doubtless that Pantheism must take account of
all that is in the world, and look not only upon good,
but also upon evil, as God's Self -manifestation ; and that
therefore the pantheistic god is not only God, but, as
first originator of evil, also the devil. While ordinary
Pantheism makes light of the fact of evil, and explains
it away as merely negative, as the unavoidable shadow
to the light, and so on, Jacob Boehme, on the contrary,
deeply filled with the consciousness of this same fact
of evil, considers it in all its magnitude, and earnestly
strives to find an answer to the question, Whencj^is evil ?
A question over which all pantheistic and theistic
INTRODUCTION
theories alike come to grief. For Pantheism, consider-
ing the universe as God Himself, cannot admit evil as
such; and Theism is unable adequately to explain it
even by falling back upon the doctrine of free-will,
since it allows that free-will is divinely created, and
therefore ultimately, though indirectly, God must be
regarded as the originator of evil.
There is another solution of these difficulties ; but it
lies very deep and becomes only possible by looking
upon the human soul not — according to Pantheism — as
a mode of the divine substance; nor, according to
Theism, as the work of the Creator; but rather as
absolutely self-existent. In other words, it is to be
considered that good and evil, God and the devil, heaven
and hell are opposed possibilities within the soul, in
relation to which the soul possesses perfect liberty of
choice, and full independence from any external influ-
ence and from any predetermined inherent condition;
for even this is the deep meaning of the word free-will.
This solution of endless difficulties was, it is true, not
perceived quite fully or clearly by Jacob Boehme ; but,
in his best moments, he comes nearer to it than any
other philosopher before him, and expresses it occa-
sionally as distinctly as was possible to him under the
influence of Biblical theistic tradition. Let us compare
such quotations as the following : " For each man is free,
" and as a god to himself ; he may transform himself in
" this life, in the wrath or in the light " (Aurora, xviii.
43). "Since man has free-will, God is not Almighty
" over him, to do with him what He wills. The free-
" will has neither beginning nor cause; it is neither
" limited, nor formed by anything. It is its own Self's
" origin, out of the Word's divine virtue, out of God's
" love and anger. It forms for itself in its own will a
" centre to its own seat ; it begets itself in the first
" Principle to the fire and to the light. Its true origin
" is from the no-thing, when the no-thing .... intro-
" duces itself into a liking for contemplation [perception,
'Ivf
THE THREE PRINCIPLES
" vision], and the liking introduces itself into a will, and
" the will into a desire, and the desire into a substance "
(Mysterium Magnum, xxvi. 53). " So he lives in two
" Principles, both of which draw him and desire to have
" him, (1) in the source of the fierceness, whose origin is
" the darlcness of the abyss, and (2) in the divine virtue,
" whose source is the light and the divine joy in the
" broken [burst] gates of heaven. . . . Thus is man
" attracted to both and held by both ; but in him stands
" the centre, which holds the balance between the two
" wills " (Three Principles, xxi. 19, 20). " Thus we
" should take heed and beget that which is good out of
" ourselves. If we make an angel of ourselves, we are
" that ; if we make a devil of ourselves, we are that
"also" (Incarnation, II., ix. 12-14). "Therefore let
" each (one) heed what he does. Each man is his own
" God and also his own devil ; as he inclines to, or gives
" himself unto, either of these Principles, the same impels
" and leads him, and becomes his master " (Incarnation,
I., v. 133).
Summing up these thoughts, and freeing them as
much as possible from all obscurity, we obtain as the
fundamental essence of Boehme's philosophy the following
propositions :-f-The Principle of all things, the Godhead,
must be regarded as a Being in whom the contraries
good and evil are already contained, yet not as good
or evil; but as an equilibrium of mutually opposed,
yet complementary and harmoniously working, forces.
They are already good and evil, but only in possibility,
not in reality ;( not yet " kindled " as Boehme has it; not
made actual, as we should express it. This possible
good and evil which is latent in God becomes actual
only when the soul in its own primordial freedom
chooses the one or the other. The soul is not a being
different from God, but, on the contrary, is fundamentally
the divine substance itself, inasmuch as it brings into a
reality the possible opposition between good and evil.
In Boehme's own words : " The inner essence of the soul
INTRODUCTION Ivii
" is the divine nature .... and is neither evil nor good,
" but .... in the kindled life of the soul the same will
" divides itself ; .... it is itself its own cause to good
" and evil ; for it is the centre of God, where God's love
" and anger are latent and undeveloped in one essence "
(Election, viii. 275-278). " Therefore the soul is God's
own substance " (Three Principles, iv. 20).
And therefore also our re-birth and salvation through
the Christ within us are but a return to our own pri-
mordial divine being. Boehme writes : " Nothing can
" rest in itself ; it must return to that whence it came.
" The mind has turned away from unity in a desire for
" perception [experience], to try the qualities in separa-
" tion [as apart from one another], and therefore the
" separation [division, contrary will, evil] arose in it,
" which now governs the mind. Neither can it be set
" free, until it forsakes itself in the desire for the
" qualities, and lifts itself again into perfect stillness,
" silencing its own will, so that the will may penetrate
" [merge again] beyond all sense and form, into the
" eternal will of the Abyss whence it originated ; willing
" nothing of itself, but only what God wills through it "
(Mysterium Magnum, Abstract 7). j
We have tried in the above to extract from Boehme's
teaching that kernel which lies embedded therein, of
first principles and essential truths drawn from nature,
and therefore irrefutable. We will now briefly consider
the shell of myth and symbolism which encloses the
same. / Boehme himself is well aware of the inadequacy
of his exposition, inasmuch as he unceasingly impresses
upon his readers that, on account of human weakness,
he describes as a time-process that which is eternal, and
sets side by side things which are inter-dependent and
joined with one another in a perfect unity. Having
pointed this out, he describes how originally God only is
the Abyss out of which all " Byss " issues ; the pri-
mordial condition of all being, and therefore Himself
Iviii THE THREE PRINCIPLES
without substance, nature or qualities ; the eternal
silence, the All and the No-thing ; neither darkness nor
light ; manifest to none, not even to Himself. In the
portraying of this eternal One, Boehme links the
Christian tradition of the Trinity with the Neoplatonic
division of the One in subject and object, by placing
Son and Spirit between the Father (subject) and the
"wisdom" wherein He mirrors His being (world of
ideas). " The first only will, without a beginning, begets
" in itself a comprehensible will which is Son to the
" Abyssal Will, when the Nothing makes itself within
" itself into a Something .... wherein the Abyss
" conceives [forms] itself into a Byss, and the issue of
" the Abyssal Will through the conceived Son is called
" Spirit ; and that which is issued is the delight wherein
" the Father ever finds and beholds Son and Spirit ; and
" it is called God's Wisdom, or Contemplation " (Election,
i. 10-17). " Therein lie all things as a divine Imagina-
" tion, wherein all ideas of angels and souls are seen
" eternally in divine likeness, not as creatures, but as a
" reflection ; as when a man beholds himself in a mirror "
(Clavis, par. 43). This constructive blending of Chris-
tian and Neoplatonic traditions, on account of which
Boehme was reproached with teaching a " Quaternary "
( ' quartitatem ' instead of ' quantitatem ' is anyhow
used in Richter's abusive verses), is entirely in con-
tradiction to his fundamental idea, because it assumes
opposites to be already in God; while the very lack of con-
traries and the necessity for the same is made the motive
for further developments, as the following shews : —
"The reader must know that all things consist in
" Yes or No, whether Godly, devilish, earthly, or whatso-
" ever it may be called. The One, as the Yes, is pure
"power [virtue] and life, and is the truth of God, or
" God Himself. But God would be unknowable to
" Himself, and would have in Himself no joy, perception
" or exaltation without the No. The No is the opposite
" [antithesis] to the Yes or the truth. In order that the
INTRODUCTION lix
" truth may be manifest as a Something, there must be
" a contrary therein " (Theosoph. Quest, iii. 2. 4). As the
light of the sun is made visible by the dark pewter
vessel, so can God manifest Himself only through con-
trariety in Himself. ' Boehme construes this con-
trariety or opposition by taking as starting-point the
two fundamental attributes of Divine Being, as revealed
in Holy Scripture, namely, the Wrath and the Love.
These further branch out into the seven throne Spirits
(Revel, i. 4 ; iv. 5), the first three of which represent God's
wrath, and the last three, God's love ; while the central
fourth constitutes the pivot-point of both worlds, being
common to the wrath or darkness and to the love or
light. These seven forms, to which Boehme constantly
refers, and which he describes again and again as being
his fundamental idea, are however not the basic powers
of actual nature; but constitute what our philosopher
calls "the eternal nature in God." Now he had of
course to borrow the colours wherewith he pictures this
eternal nature, from the world of our experience, and
the difficulty to understand him arises from his ever
renewed endeavours to describe each of these properties
or forms and their inter-relation and operation ; whereby
the picture becomes so overdone, so complex and
variegated, that it is scarcely possible to follow the main
conception. Indeed, it almost becomes doubtful at times,
owing to the many variations of symbol and imagery,
whether any main idea underlies the whole scheme as a
unifying foundation. Thus, for instance, he describes
the first form as the astringency, the hardness, the cold-
ness, attraction, desire ; the second as motion, perception,
sweetness, the sting, the fleeing; the third arises from
both the others, and is called anguish, wandering, the
wheel of life, etc. " In these first three forms consists
" the essence of anger, of hell, and of all that is wrath-
" ful." The fourth form is the fire, the origin of life, the
desire ; and is a fire of anger in relation to the first
three, and a love-fire in relation to the last three. And
Ix THE THREE PRINCIPLES
these last three forms which constitute God's eternal
kingdom of joy are, (5) the light, love, (6) the sound,
intelligent life, (7) the (ideal) loveliness, in no corporeal
sense, but essential and manifest ; the eternal, substantial
Wisdom of God ; the epitome of all forms, all colours and
all beauty.
The first four forms constitute the first Principle,
corresponding to the " Father " ; the last four (beginning
again from the fourth) constitute the second Principle,
corresponding to the "Son." By the third Principle,
Boehme understands, now the interaction of both Prin-
ciples, as the Holy Spirit; now the corporeal nature
derived from the seven forms.
The motive for this whole teaching of "forms" or
" qualities " is, owing to the abundance and variety of
imagery, not easy to discern or point out. But we may
venture to suppose that the philosopher was guided by
his awareness of the presence of good and evil in all
things, and that he found the good in the visibility, the
audibleness and the form, in the intellectual side, in
short of nature, wherefrom he took light, sound and
loveliness as the last three forms ; while the impression
of the " furious madness " of mutually antagonistic
elemental forces in lifeless inorganic nature furnished
material for his first three forms. Describing the arising
of the anguish (3rd form) out of the two first forms,
Boehme uses the following words: "The hardness
" (1st form) is a holding, and the drawing [or pull] is
" afleeing. One wills (to stay) in itself ; the other (to
" go) out of itself ; but as they cannot yield or part, they
" become, within one another, as a turning- wheel ....
" and hence follows a fearful anguish [terror]." Now, on
reading the above, everyone will probably be reminded
of Attraction and Repulsion, the struggle of which
begets, in a body circumscribed in space, limitation, or,
as Boehme calls it, " the anguish." Only here, as every-
where, other elements have been brought into this view
of the fundamental facts of nature, and distort it so as
INTRODUCTION Ixi
to make it well-nigh unrecognizable. Yet the under-
lying idea ever breaks through, namely, that the peculiar
essence of the first three forms, and, through these,
of the others, is a hunger, a desire, a will which in the
fourth form becomes fire, the origin of life, and that
therein also the forms of light and love have their
foundation. "The wrath is the root of all things."
" And if the will be in darkness, it is then in the
" anguish ; for it desires (to be) out of the dark-
" ness .... and excites the root of the fire .... and
" dwells in the broken [burst] darkness, in the light, in
" sweetness and joy in itself " (Three Principles, xxi.
13, 16).
The fourth form, the fire, is the centrum natures ;
it is the pivot between the kingdom of light and that
of darkness, between love and anger, between good and
evil ; it is the turning-point whence the will may exer-
cise its sway in either direction, be it backward into the
darkness, or forward into the world of light and divine
love. "It is free, and has the choice between both of
these."
The freedom of the will — Boehme develops this theme
in connection with Biblical tradition and through a
highly spiritual treatment of the same — leads to the
fall, which consists in a breaking away of self-will from
the divine will. The fall of Adam is preceded by that
of Lucifer. The latter was created the mightiest angel
in heaven; but instead of setting his "imagination in
the light of God," and to " walk in God," he attempted,
on the strength of his free-will, to measure himself
against God, "triumph over the divine birth and lift
himself above the Heart of God," and thereby "he
removed himself out of God's love into God's anger,"
inclined himself towards "the dark world with the
kingdom of phantasy," went out of the light, became
limited to the first forms, which without the eternal
light, constitute the Abyss, the anger of God and hell.
"The foundation of hell is from all eternity, but was
Ixii THE THREE PRINCIPLES
not manifest, until awakened." The division between
heaven and hell is not in terms of space. " Heaven is in
" hell and hell in heaven, and neither manifest to the
" other " (Mysterium Magnum, viii. 28). In the place of
the rejected Lucifer — here Boehme expounds the Mosaic
creation story — God created man in His own likeness,
more perfect than the Angels, destined to rule over all
things. " Heaven, earth, stars and elements, all, as well
" as the divine Trinity, are represented in man, and
" nothing can be named that is not in man." — " The soul
" of Adam was from the eternal will, out of the centra
" natures, where light and darkness divide. Understand !
" he is no separated spark, as a part from the whole ;
" for he is no part, but the whole altogether ; just as
" every point is a whole " (Threefold Life, vi. 47, 49).
Man was placed between the kingdoms of light and
darkness, free to choose. " The will of the soul is free,
" either to sink in itself and heed nothing, but to grow
" as a branch on a tree and eat of God's love, or to lift
" itself in the fire, in its own will and be an own tree "
" (Forty Quest, ii. 2). " But the will of life broke itself
" away from the Divine Essence, and went into percep-
" tion [experience], out of unity into variety [complexity],
" and resisted the unity as the eternal rest and only
" good " (Divine Contemplation, ii. 7). " The soul's
" essence became enamoured with the creation of the
" formed word in its freedom of choice, and lifted itself
" in longing for freedom " (Election, vi. 73). " When the
" longing for the spirit of this world became uppermost
" in Adam, he sank into sleep." — " The sleep denotes
" death and an overcoming." — " But with the sleep, time
" became manifest in man ; he fell asleep to the angelical
" world, and awakened to the external world." The
Virgin, the Divine Wisdom, who hitherto had dwelt in
him, now fled from him, and in her stead, the earthly
wife was given him, with whom the fall into sin was
consummated and extended to the whole of mankind;
" for the souls of men are altogether as if they were one
INTRODUCTION Ixiii
" soul " (Threefold Life, xvi. 13). But redemption also
remained, hidden as a germ in humanity (Boehme con-
veys this through allegories of the deepest meaning, by
following up the idea throughout the Old Testament),
until it was born, as the Saviour from Mary, into whom
had also passed [entered] the eternal Virgin, the Divine
Wisdom.
But " the historical belief in Christ is a mere spark (of
" the fire) that must first be set alight." — " None is a
" Christian, unless Christ lives and works in him." —
" When Christ arises, then Adam dies with his serpent-
" substance ; when the sun rises, the night is swallowed
" up in the day and there is no more night." — " Whoso-
" ever has Christ in himself is a Christian, is crucified
" and dead with Christ, and lives in His resurrection." —
" Zion is not born first outwardly, but interiorly ; we
" must seek and find ourselves within ourselves." — " No
" one need run anywhere .... but in himself is the gate
" to the Divinity. . . . Whither shall the soul lift itself,
" since it is itself the source of Eternity ? "
A newer theologian (Harless, J. Boehme and the
Alchemists) affirms, on account of these statements, that
Boehme has wiped out Christ for us, and left only Christ
in us. We would remark in answer that, if those who
possess Him yet miss anything, then must their concep-
tion of Christ in us be very inadequate.
As regards the question : Where does the soul go after
death ? Boehme writes in his little book, Of the Super-
sensual Life : " It has no need to go ; it has heaven and
" hell within itself. The kingdom of God is within you." —
" Heaven and hell are within one another and are to
" one another as a nothing."
"Wheresoever thou dost not dwell according to thy
" Selfhood and thine own will, there do the angels dwell
" with thee and everywhere; and wheresoever thou
" dwellest according to thy Selfhood and thine own will,
" there do the devils dwell with thee and everywhere."
And as he expressed in such words the nothingness of
THE THREE PRINCIPLES
space, so does he also express the nothingness of this
temporal order of life in the verse he used to write in
his friends' albums : —
" Weme Zeit 1st wie Ewigkeit
Und Ewigkeit wie die Zeit,
Der ist befreit
Von allem Streit."
(He is made free from all strife, to whom time is as
Eternity and Eternity as time.)
THE FIRST CHAPTER
Of the first Principle of the Divine l Essence. i Being or
Substance.
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.
2 THE THREE PRINCIPLES [Ch. 1
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
ing-
of them the first, second, nor third ; for all these
4begetteth, three are but one, and each of them 4generateth
beareth, or
bnngeth the second and third. For between 6 harshness and
forth.
» 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.
impregnateth, .
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
Ch. 1] FIRST PRINCIPLE OF THE DIVINE ESSENCE 3
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
THE THREE PRINCIPLES
[Ch. 1
or attraction.
2 Observe or
consider.
1 generated.
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 harsh-
ness 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-
o
ing, for the spirit sharpeneth itself in the strong
attracting, so that it becometh wholly aching
Ch. 1] FIRST PRINCIPLE OF THE DIVINE ESSENCE 5
[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 attract-
ing, 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 wrigg-
is 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,
THE THREE PRINCIPLES
[Ch. 1
1 Or astrin-
gent attrac-
tion.
8 Or sense-
lessly and
madly.
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-
Ch. 1] FIRST PRINCIPLE OF THE DIVINE ESSENCE 7
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
8 THE THREE PRINCIPLES [Ch. 1
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 under-
stand [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, con-
tinueth 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,
Ch. 1] FIRST PRINCIPLE OF THE DIVINE ESSENCE 9
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.
'B
THE SECOND CHAPTER
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,
10
Ch. 2] WHAT GOD AND THE DIVINE NATURE ARE 1 1
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 Prin-
ciple 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,
12 THE THREE PRINCIPLES [Ch. 2
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
1 That is, l fully satisfied already, and rich ; but I have
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
Ch. 2] WHAT GOD AND THE DIVINE NATURE ARE 13
is the light by which the creature seeth [or per-
ceiveth] : 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 ; under-
stand 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
14 THE THREE PRINCIPLES [Ch. 2
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
thunderclap. » J
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 fierce-
ness, and riseth up in fierce strength, as a kindled
Ch. 2] WHAT GOD AND THE DIVINE NATURE ARE 15
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 brimstone-
spirit, 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 trans-
parent 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
16 THE THREE PRINCIPLES [Ch. 2
1 Or springing be an l essence that is sharp, and the light maketh
substance.
the sharpness altogether sweet.
2 The divine The 2 Gates of God.
everlasting
Gates or \\, Behold now, when the bitterness, or the
Doors, by
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,
Ch. 2] WHAT GOD AND THE DIVINE NATURE ARE 17
in a creature. For from this l stirring, moving, or x Or wngg-
ling.
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-
stance that
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 an-
other, 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 self-
subsisting 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.
18 THE THREE PRINCIPLES [Ch. 2
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 water-
spirit, 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.
THE THIRD CHAPTER
Of the endless and numberless manifold engen-
dering P generating] or Birth of the eternal J begetting,
hatching,
Nature. bearing,
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,
........ . poisoning,
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.
19
20
THE THREE PRINCIPLES
[Ch. 3
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
wrath into
the love of much ot the fall, and also of the regeneration in
God.
1 Or tempta
tion.
2 Viz. the
fruit of the
austere ma-
££ or gene- fornlf ^fl lost
Ch. 3] OF THE ETERNAL NATURE 21
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 under-
stand 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
22 THE THREE PRINCIPLES [Ch. 3
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 there-
fore 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. There-
fore 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
Ch. 3] OF THE ETERNAL NATURE 23
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'Orunder-
forms 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
24 THE THREE PRINCIPLES [Ch. 3
ariseth, and the light ariseth out of the flash of the
1 Or springing fire, and the first sixfold form is in the l source or
property. .
fountain.
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
Ch. 3] OF THE ETERNAL NATURE 25
was the l aching source, is now SUL, or the oil1 Or lake of
torment
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 astrin-
geiicy] 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.
26 THE THREE PRINCIPLES [Ch. 3
SUL, oil, and light of the father: Therefore now
the birth out of the twig or branch of the first
1 Or tart, sour tree is qualified altogether according to the l harsh
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 foun-
tain 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 water-
spirit, 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
Ch. 3] OF THE ETERNAL NATURE 27
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 well-
new 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 unex-
pectedly 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 pre-
dominant ; 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
28 THE THREE PRINCIPLES [Ch. 3
the heavenly birth, so that it is a holy divine
essence or substance.
19. You must also mark the form of the water-
spirit ; 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
1 Or begtnneth whence the life l is moved. In this [form] the
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.
THE FOURTH CHAPTER
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
29
30
THE THREE PRINCIPLES
[Ch. 4
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 continu-
ally 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 under-
standing : And so he doth to us also still continu-
ally ; 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
Ch. 4] OF THE TRUE ETERNAL NATURE 31
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
32 THE THREE PRINCIPLES [Ch. 4
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,
i
mini.
Ch. 4] OF THE TRUE ETERNAL NATURE 33
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
• essence or
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
substance.
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
34 THE THREE PRINCIPLES [Ch. 4
Jesus Christ, who will bring us out of this mon-
strous 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
substance.
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
Ch. 4] OF THE TRUE ETERNAL NATURE 35
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
36 THE THREE PRINCIPLES [Ch. 4
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 under-
standing 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
Ch. 4] OF THE TRUE ETERNAL NATURE 37
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 Anti-
christ, 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.
38 THE THREE PRINCIPLES [Ch. 4
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 Anti-
christ. 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
starry, or airy
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
empty, and °
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),
Ch. 4] OF THE TRUE ETERNAL NATURE 39
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.
40 THE THREE PRINCIPLES [Ch. 4
\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
Domini, , .
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 un-
measurable space [or infinite geniture], then it
becometh full of lies, and is troubled and con-
founded : 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
Ch. 4] OF THE TRUE ETERNAL NATURE 41
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 her
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
42 THE THREE PRINCIPLES [Ch. 4
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-
Ch. 4] OF THE TRUE ETERNAL NATURE 43
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 propaga-
tion, like other beasts.
29. For the stars themselves are senseless, and
44
THE THREE PRINCIPLES
[Ch. 4
1 Or upon a
dark place.
2 Inward
senses or
thoughts.
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 ;
4 Or answer
this question.
Ch. 4] OF THE TRUE ETERNAL NATURE 45
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
46 THE THREE PRINCIPLES [Ch. 4
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
Ch. 4] OF THE TRUE ETERNAL NATURE 47
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 king-
dom, 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 account-
men, 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
48 THE THREE PRINCIPLES [Ch. 4
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
Ch. 4] OF THE TRUE ETERNAL NATURE 49
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 harsh-
ness, bitterness, and fire ; of which we cannot say,
that it is God ; and yet it is the most inward first
4
50 THE THREE PRINCIPLES [Ch. 4
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 con-
tinueth therein, in eternity, inseparably and im-
movably 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 brimstone-
spirit, 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
Ch. 4] OF THE TRUE ETERNAL NATURE 51
asunder of the saints of light from the damned,
whose * source will be without the light of God. l Or working
. fountain of
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 extinguish-
ment 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"
ness.
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 harsh-
ness 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 break-
ing or bruising as it were furiously, which the
harshness cannot endure, but attracteth continu-
ally more and more, harder and harder ; as when
52 THE THREE PRINCIPLES [Ch. 4
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
3 AS when the source was dark and hard, and now is become s light
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, thin-
ness, 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-
Ch. 4] OF THE TRUE ETERNAL NATURE 53
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
f A]
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 estab-
lisheth all ; and in the whole birth it is as a
54 THE THREE PRINCIPLES [Ch. 4
growing or multiplying in one will ; and the birth
attaineth here the seventh form, viz. the multi-
1 Or in. plication l into an essence of love. And in this
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 him-
self 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
V&HGV of
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-
IT i i
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 him-
self; 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
56 THE THREE PRINCIPLES [Ch. 4
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
1)1 *
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.
Ch. 4] OF THE TRUE ETERNAL NATURE 57
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 [form-
ing 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 begin-
ning [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
58 THE THREE PRINCIPLES [Ch. 4
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 para-
disical joy, and abide [therein] eternally. But
seeing they were to abide eternally, they must be
figured [or formed] out of the indissoluble band,
Ch. 4] OF THE TRUE ETERNAL NATURE 59
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 Prin-
ciple) ; 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.
60 THE THREE PRINCIPLES [Ch. 4
67. This [sport of love] was spoiled by Lucifer
himself (who is so called, because of the extinguish-
ment 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
1 Or working, and seen the l birth of the holy Deity, the birth of
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
Ch. 4] OP THE TRUE ETERNAL NATURE 61
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
62 THE THREE PRINCIPLES [Ch. 4
[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 stand-
ing 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,
Ch. 4] OP THE TRUE ETERNAL NATURE 63
fire, and sound ; and all further according to the
ability of the eternal birth, which is l confirmed in 1 Or eatab-
the kingdom of heaven.
O
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 con-
tinueth in his own essences, only the second Prin-
ciple 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.
B
THE FIFTH CHAPTER
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 under-
stood clearly enough by the desirous
Reader, and shall be as one that is altogether dumb
to the unenlightened (for the eternal and indis-
soluble band, wherein the essence of all essences
standeth, is not easily nor in haste to be under-
stood), 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
64
Ch. 5] OF THE THIRD PRINCIPLE 65
second birth. And now if you consider that dark-
ness 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
5
66 THE THREE PRINCIPLES [Ch. 5
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 king-
dom 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 no-
thing 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
Ch. 5] OF THE THIRD PRINCIPLE 67
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
/-. j manner.
(jrOd.
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 gather-
ing 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.
68 THE THREE PRINCIPLES [Ch. 5
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
1 Or working hath no true life, but the l source of the true life
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]
Ch. 5] OF THE THIRD PRINCIPLE 69
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 quint-
essence, 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
70
THE THREE PRINCIPLES
[Ch. 5
1 ether in the end of this 2 enumeration, as the
Scripture witnesseth.
11. And then all in this third Principle re-
maineth 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,
Ch. 5] OF THE THIRD PRINCIPLE 71
which hath no such fiery intolerable light, but all l Or light that
cannot be en-
there 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
o
cheerful.
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
72 THE THREE PRINCIPLES [Ch. 5
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.
Ch. 5] OP THE THIRD PRINCIPLE 73
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
74
THE THREE PRINCIPLES'
[Ch.
Or womb.
The tempor-
ary matrix is
the temporary
nature, and
the eternal
matrix is the
eternal nature.
a Or awak-
ened.
3 astringent
attraction.
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
Ch. 5] OF THE THIRD PRINCIPLE 75
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
76
THE THREE PRINCIPLES
[Ch. 5
their imaginations forward into the fifth form,
wherein the sprouting forth of paradise consisteth ;
but they cast their imaginations back into them-
selves, 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 out-
wardly 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
moved upon
the fifth form, framed the fiery heaven, as the the w»t«r.
78 THE THREE PRINCIPLES [Ch. 5
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.
THE SIXTH CHAPTER
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 stars-
neither 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
79
80
THE THREE PRINCIPLES
[Ch. 6
must proceed ; then we shall come to see the
1 Or bringer separation, and the eternal mother, the l genetrix
forth. .. . .
of all things.
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 multi-
plication, 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 gene-
trix, 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
Ch. 6] OF THE SEPARATION IN THE CREATION 81
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, beauti-
ful 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 [water-
spirit 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
matrix.
6
82 THE THREE PRINCIPLES [Ch. 6
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 king-
dom 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 harsh-
ness] 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, be-
fore 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
Ch. 6] OF THE SEPARATION IN THE CREATION 83
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 terri-
fied, 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 spring-
ing 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
84 THE THREE PRINCIPLES [Ch. 6
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
Ch. 6] OF THE SEPARATION IN THE CREATION 85
from the light in the matrix, in which darkness
the devils remained, and they have not compre-
hended 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.
14. But that we may so speak of the heaven,
that the Header might come to understand what
that [heaven] is which God then created, [consider]
what Moses writeth of it. God made a firmament
between the waters, and separated the waters
beneath the firmament from the waters above the
firmament, and the firmament he called heaven,
which is very right ; but hitherto it hath been
very ill understood.
15. Now observe, the heaven is the whole deep,
so far as the ethera, or skies, have l given up l expanded,
themselves to the birth of this world, and that °r
heaven is the matrix, out of which earth, stones,
and the material water are generated. And there
God separated the material water from the matrix.
And here it is very plainly discerned, that the
material water is as it were dead, or hath death in
it; for it could not abide in the 2 moving mother, • Viz. the air.
but was created [to be] upon the globe of the
earth, and God called it sea \Meer\ ; in which
[word] is understood, in the language of nature, as
it were a springing [or growing] in death, or a life
86 THE THREE PRINCIPLES [Ch. 6
1 the corrupti- in l corruption : 2 Although herein I shall be as one
2 Thai i3> the that is dumb to the Reader, yet I 3 know it very
well, and I am very well satisfied therewith. But
because the bestial man is not worthy to know it,
stuxi. therefore I will not here cast the Pearl before the
swine ; but for the children of God; which will be
benefited by it, the spirit of God will certainly
teach and instruct them in it.
16. Now when the heaven became clear [or pure],
and cleansed from the earth and the dark mist [or
dust] in the concretion [or driving together], then
in the matrix of the heaven there were the three
elements, fire, air and water, which are three in one
another, in one mother ; and that mother is here
called the heaven ; therefore henceforward in my
writing, I shall use the word heaven instead of the
word matrix.
17. For the heaven is the matrix, and is called
heaven because of the separation, because the fifth
essence of heaven is severed, and set in the higher
heaven, where the matrix is more fiery, as it is
properly understood in the language of nature,
and is plain before our eyes. But here the quality,
birth and property of the heaven ought to be de-
scribed, because the four elements sprang out of it,
as out of their mother ; and because the virtue of
every life consisteth therein, therefore the original
of the four elements must be described, wherein it
will first truly be understood what the heaven is.
THE SEVENTH CHAPTER
Of the Heaven and its etei-nal Birth and Essence,
and how the four Elements are generated ;
wherein the eternal Band may be the more
and the better understood, by meditating and
considering tJie material World.
The great Depth.
1. IP VERY spirit seeth no further than into its
J — J mother, out of which it hath its original,
and wherein it standeth ; for it is impossible for any
spirit in its own natural power to look into another
Principle, and behold it, except it be regenerated
therein. But the natural man, who in his fall was
captivated by the matrix of this world, whose
natural spirit 1moveth between two Principles, viz. 'wavereth.
between the divine and the hellish, and he standeth
in both the gates, into which Principle he falleth,
there he cometh to be regenerated, whether it be as
to the kingdom of heaven, or the kingdom of hell ;
and yet he is not able in this [life] time to see either
of them both.
2. He is in his own essence and substance a two-
fold man. For his soul (in its own substance) is
87
88 THE THREE PRINCIPLES [Ch. 7
out of the first Principle, which from eternity hath
no ground nor beginning ; and in the time of the
creation of man in paradise, or the kingdom of
heaven, the soul was truly l bodified by the Fiat in
a spiritual manner ; but with the first virtue [or
power] which is from eternity, in its own first virtue
or power it hath remained inseparably in its first
root, and was illustrated [or made shining bright]
by the second Principle, viz. by the Heart of God ;
and therewith standing in paradise, was there, by
the moving spirit of God, breathed into the matrix
of the third Principle, into the starry and elementary
man. And now therefore he may understand the
ground of heaven, as also of the elements and of
hell, as far as the light of God shineth in him ; for
if that light be in him, he is born in all the three
Principles ; but yet he is only a spark risen from
thence, and not the great source, or fountain, which
is God himself.
3. And therefore it is that Christ saith : If you
had faith as a grain of mustard-seed, you might
say to the mountain, Cast thyself into the sea, and
it shall be done. And 2in this power men have
raised the dead, and healed the sick, by the word,
and the virtue and power of the spirit, or else
they could not have been able to have done such
things, if they had not stood in the power of all the
three Principles.
4. For the created spirit of man, which is out of
the matrix of this world, that ruleth (by the virtue
Ch. 7] THE FOUR ELEMENTS 89
of the second Principle in the virtue of the light)
over and in the virtue of the spirit of the stars and
elements very mightily, as in that which is its proper
own. But in the fall of Adam we lost this great
power, when we left paradise, and went into the
third Principle, into the matrix of this world, which
presently held us captive in restraint. But yet we
have the knowledge [of that power] by a glance [or
glimmering], and we see as through a dim or dark
glass the eternal 1 birth. » Or operative
5. And although we move thus weakly or im- p'
potently in all the three births, and that the gate
of paradise is so often darkened to us, and that the
devil doth so often draw us into the hellish gate,
and that also the elements cover the 2 sidereal gate, 2 or the
and wholly cloud them, so that we oftentimes move influences of
in the whole matrix, as if we were deaf, dumb, or
half dead, yet if the paradisical light shineth to us,
we may very well see into the mother of all the
three Principles ; for nothing can hinder us, the
threefold spirit of man seeth every form and quality
in its mother.
6. Therefore though we speak of the creation of
the world, as if we had been by at present, and had
seen it, none ought to marvel at it. nor hold it for
impossible. For the spirit that is in us, which one
man inherits from another, that was breathed out
of the eternity into Adam, that same spirit hath
seen it all, and in the light of God it seeth it still ;
and there is nothing that is far off, or unsearchable :
90 THE THREE PRINCIPLES [Ch. 7
For the eternal birth, which standeth hidden in the
centre of man, that doth nothing [that is] new,
it knoweth, worketh and doth even the same that
ever it did from eternity ; it laboureth for the light
and for the darkness, and worketh in great anguish ;
but when the light shineth therein, then there is
mere joy and knowledge in its working.
7. So that when the heaven, and the birth of
the elements are spoken of, it is not a thing afar
off, or that is distant from us, that is spoken of;
but we speak of things that are done in our body
and soul ; and there is nothing nearer us than this
birth, for we live and move therein, as in the house
of our mother ; and when we speak of heaven, we
speak of our native country, which the enlightened
soul can well see, though indeed such things are
hidden from the body.
8. For as the soul of man moveth and swimmeth
between the virtue of the stars and elements, so the
created heaven also moveth between paradise and
the kingdom of hell, and it swimmeth in the eternal
matrix ; its limit reacheth as far as the ethera [skies
or receptacle] hath yielded itself up to the creation,
so far as the kingdom of Lucifer did reach, where
yet no end is to be found : For the virtue or power
of God is without end, but our sense reacheth only
Or outbirth, to the fiery heaven of the stars, which are a l pro-
pagation in the fifth form of the eternal mother
(or a quinta essentia), wherein the separation in
the time of the third Principle (or in the beginning
Ch. 7] THE FOUR ELEMENTS 91
of this world), the virtue or power of the matrix
was l separated, where now the separation is thus 1 Or divided
moved : And then every essence in the propaga- iarie5!r ' °r
tion, in the manifold centres of the stars, hath a
2 longing desire, one after another, and a continual 2 attracting.
will to infect [impregnate, or mix influences] ;
and the one essence, or virtue, is the 3meat and3 food.
drink, as also the chest [case, or receptacle] of
the other.
9. For as in the paradisical Principle the Holy
Ghost in the Trinity of the Deity continually goeth
forth, and tioweth very softly, immovably and
imperceptibly as to the creature, and yet formeth
and fashioneth all in the paradisical matrix, so also
doth the third Principle. After that the matrix
became visible and material, every virtue in the
matrix hath had a great attractive longing towards
another, a continual springing, blossoming, and
fading again like a bud, or some boiling seething
matter, wherein the sourness, coldness, and [eager
fierce] strongness, attract without ceasing ; and
this attracting, prickle [or sting], stirreth always
without ceasing, and striveth [or resisteth], so that
the sour matrix (because of the inward, hellish,
or most original matrix) standeth continually in
anguish, with a great desire of the light, which it
espieth in the root of the fire, and is continually
affrighted at it, and becometh mild, soft, and
material ; whereby the elementary water is con-
tinually generated.
92 THE THREE PRINCIPLES [Ch. 7
10. In this manner you must understand the
four elements, which yet are not four divided
things, or essences, but one only essence : And yet
there are four differences, or distinctions in this
birth ; and each element lieth in the other, as in
a chest, and it is its receptacle, also it is a member
therein. Understand and consider the ground
>r astrin- aright, which followeth : The l sourness is the
>tofthe matrix, and a cause of all things, which in its own
substance is very dark, cold, and as nothing ; but
the eternal Deity being there, and speculating or
beholding itself in the sourness, therefore the dark
sourness is desirous after the divine virtue, and
attracteth ; although there is no life or under-
standing in the sourness, yet it is the ground of the
first essence, and the original whence something
cometh to be : Here we can search no further into
the ground of the Deity, for it troubleth [dis-
turbeth, or confoundeth] us.
11. Now the sourness (in its lust or great
longing [or panting] after the light) attracteth
continually, and in its own substance it is no-
thing else but a vehement hunger, very dry, and
as [a vacuum or] nothing at all, a desiring will, as
the darkness after the light; and its hunger, or
attracting, maketh the bitterness, the woe [or
lamentation] that it cannot be satiated, or mollified,
from whence the anguish ariseth, so that the will,
if "^ike*1 °r Prick*e Lor sting] is rubbed, [or 2 struck] in
itself, from the lust of the desiring, and it will not
Ch. 7] THE FOUR ELEMENTS 93
yield itself to the dark nothing, or dead will, but
setteth its desire and anguish, and also its [eager
or] strong will so very hard towards the hidden
light of God, that thereby the will becometh a
twinkling flash, like a sparkling or l crackling fire, l AS when you
whereby the sourness, that is so very aching, is into the fire.
continually filled, and as it were deadened, whereby
the sour spirit cometh to be soft, sweet, and
material, even water.
12. But the bitterness being so very much
affrighted at the flash of fire in the sourness, it
catcheth its mother (the sourness) which is become
material from the crack, and flieth out, and is
clouded or 2 swelled from the material sourness, as2 impregnated.
if it also were material, and moveth, and strength-
eneth itself continually in the mother ; and that is
the element called air in this world, which hath its
original in the watery mother, and the water hath '
its original from the air, and the fire hath its
original from the longing anguish ; and the earth
and stones took their beginning in the strong
attraction at the fall of Lucifer, when the sourness
was so fierce, strong, rising, and attractive, which
attraction is stopped again by the light in the third
Principle.
13. Thus it may very plainly be understood,
that the light of God is a cause of all things, and
you may hereby understand all the three Principles :
For if the power, virtue, and light of God were not,
then there would be also no attractive longing in
94 THE THREE PRINCIPLES [Ch. 7
the dark eternity, and also the sour desire (which
is the mother of the eternity) would be nothing at
all ; and it may be understood, that the divine
virtue shineth in everything, and yet it is not the
thing itself, but the spirit of God in the second
Principle ; and yet the thing is his ray [glance or
lustre], which thus proceedeth from the longing, or
attracting will. But now the Heart of God is in
the Father, [in] the first will, and the Father is the
first desiring or longing after the Son, and the Son
is the virtue and l light of the Father, from whence
the eternal nature becometh always longing ; and
so from the Heart of God, in the eternal dark
matrix, [it] generateth the third Principle. For
2 so God is manifest, but otherwise the Deity
would remain hidden eternally.
14. Now therefore we say (as the Scripture
informeth us) that God dwelleth in heaven, and it
is the truth. Now mark, Moses writeth, that God
created the heaven out of the midst of the waters,
and the Scripture saith, God dwelleth in heaven ;
therefore we may now observe, that the water hath
its original from the longing of the eternal nature
after the eternal light of God ; but the eternal
nature is made manifest by the longing after the
light of God, as is mentioned before ; and the light
of God is present every where, and yet remaineth
hidden to nature ; for nature receiveth only the
virtue of the light, and the virtue is the heaven
wherein the light of God dwelleth and is hidden,
Ch. 7] THE FOUR ELEMENTS 95
and so shineth in the darkness. The water is the
matema, or matter that is generated from the
heaven, and therein standeth the third, which
again generateth a life and comprehensible essence,
or substance, out of itself, viz. the elements and
other creatures.
15. Therefore, 0 noble man, let not Antichrist
and the devil befool you, who tell you that the
Deity is afar off from you, and direct you to a
heaven that is situated far above you ; whereas
there is nothing nearer to you than the heaven is.
You only stand before the door of heaven, and you
are gone forth with Adam out of the paradisical
heaven into the third Principle ; yet you stand in
the gate, do but as the eternal mother doth, which
by great desiring and * longing after the kingdom l Or seeking,
of God, attaineth the kingdom of heaven, wherein
God dwelleth, wherein paradise springeth up ; do
you but so, set all your desire 2 upon the Heart of 2 into.
God, and so you will pass in by force, as the eternal
mother doth ; and then it shall be with thee as
Christ said, The kingdom of heaven suffereth
violence, and the violent take it by force : So you
shall make to yourself friends in heaven with your
unrighteous Mammon, and so you come to be the
true similitude and image of God, and his proper
own ; for all the three Principles, with the eternity,
are in you, and the holy paradise is again generated
in you, wherein God dwelleth. Then where will
you seek for God ? Seek him in your soul only
96 THE THREE PRINCIPLES [Cll. 7
that is proceeded out of the eternal nature, wherein
the l divine birth standeth.
16. 0 that I had but the pen of man, and were
able therewith to write down the spirit of know-
ledge. I can but stammer of the great mysteries
like a child that is beginning to speak ; so very
little can the earthly tongue express what the
spirit comprehendeth and understandeth ; yet I
will venture to try whether I may procure some
to go about to seek the Pearl, whereby also I might
2 labour in the works of God, in my paradisical
garden of roses ; for the longing of the eternal
3 matrix driveth me on to write and exercise myself
in this my knowledge.
17. Now if we will lift up our minds, and seek
after the heaven wherein God dwelleth, we cannot
say that God dwelleth only above the stars, and
hath inclosed himself with the firmament which is
made out of the waters, in which none can enter
except it be opened (like a window) for him ; with
which thoughts men are altogether befooled [and
bewildered]. Neither can we say (as some suppose)
that God the Father and the Son are only with
angels in the uppermost inclosed heaven, and rule
only here in this world by the Holy Ghost, who
proceedeth from the Father and the Son. All
these thoughts are void of the very knowledge
of God. For then God would be divided and
circumscriptive, like the sun that moveth aloft
above us, and sendeth its light and virtue to us,
Cll. 7] THE FOUR ELEMENTS 97
whereby the whole deep becometh light and active
all over.
18. Reason is much befooled with these thoughts ;
and the kingdom of Antichrist is begotten in l these x which pos-
thoughts, and Antichrist hath by these opinions of straying
set himself in the place of God, and meaneth to
be God upon earth, and ascribeth 2 divine power to 2 divine autho-
himself, and stoppeth the mouth of the spirit
God, and will not hear him speak ; and so strong
delusions come upon them, that they believe the
spirit of lies, which in hypocrisy speaketh strong
delusions, and seduceth the children of hope, as
St Paul witnesseth.
19. The true heaven, wherein God dwelleth, is
all over, in all places [or corners], even in the midst
[or centre] of the earth. He comprehendeth the
hell where the devils dwell, and there is nothing
without God. For wheresoever he was before the
creation of the world, there he is still, viz. in
himself ; and is himself the essence of all essences :
All is generated from him, and is originally from
him. And he is therefore called God, because he
alone is the good, the heart, or [that which is] best ;
understand, he is the light and virtue [or power],
from whence nature hath its original.
(20. If you will 3 meditate on God, take before 3 think, or
you the eternal darkness, which is without God ; anything of
for God dwelleth in himself, and the darkness
cannot in its own power comprehend him ; which
darkness hath a great [desire of] longing after the
98 THE THREE PRINCIPLES [Ch. 7
speculating light, caused by the light's l beholding itself in the
darkness, and shining in it. And in this longing
Or active or desiring, you find the 2 source, and the source
taketh hold of the power or virtue of the light,
and the longing maketh the virtue material, and
the material virtue is the inclosure to God, or the
heaven ; for in the virtue standeth 'the paradise,
whereiu the spirit which proceedeth from the
Father and the Son worketh. All this is incom-
cieature, or prehensible to the 3 creation, but not impossible to
aturalman.
be found in the mind ; for paradise standeth open
in the mind of a holy soul.
21. Thus you [may] see how God created all
things out of nothing, but only out of himself;
that which an(i yet the * out-birth is not from his essence for
i procreated,
iz. the four substance], but it hath its original from the dark-
lements. J &
Or springing ness- The 6 source of the darkness is the first
principie) and the virtue [or power] of the light
is the second Principle, and the out-birth, [gener-
ated] out of the darkness by the virtue of the light,
is the third Principle ; and that is not called God :
God is only the light, and the virtue of the light,
and that which goeth forth out of the light is the
Holy Ghost.
22. You have a similitude [of this] in yourself.
Your soul which is in you giveth reason to you,
whereby you think [consider, and perceive] ; that
representeth God the Father : The light which
shineth in your soul, whereby you know the virtue
[or power in you], and lead [and direct and order]
Ch. 7] THE FOUR ELEMENTS 99
yourself with ; that representeth God the Son, or
the Heart, the eternal power and virtue : And the
mind, in which the virtue of the light is, and that
which proceedeth from the light wherewith you
govern your body ; that representeth the Holy
Ghost.
23. The l darkness that is in you, which longeth l Or blindness
ITT • i -r* • • i i °f under-
after the light, that is the first rrmciple ; the standing,
virtue or power of the light which is in you, where-
by you can see in your mind without [bodily] eyes,
that is the second Principle ; and the longing [power
or] virtue, that proceedeth from the mind, and
attracteth and filleth [or impregnateth] itself, from
whence the material body groweth, that is the
third Principle. And you [may] understand very
exactly, how there is an inclosure [stop, or knot]
between each Principle ; and how God is the be-
ginning and the first virtue [or power] in all things ;
and you understand, that in this gross [sluggish, or
dull] body, you are not in 2 paradise. For that 2 Or in the
[outward body] is but a misty [excrementitious, wherein God
11 . . i , i • i • , i and the angels
dusky, opaque procreation, orj out-birth in the dwell.
third Principle, wherein the soul lieth captive, as
in a dark dungeon : Of which you shall find a very
large description, when we come to write about the
fall of Adam.\
24. Now mark, when God would manifest him-
self by the material world, and the matrix stood
in the anguishing birth, wherein the Creator moved
the first Principle to the creating of angels, then
100 THE THREE PRINCIPLES [Cll. 7
the matrix stood undivided in the inward l essence ;
for there was then no comprehensibility, but spirit
only and the virtue of the spirit. The spirit was
God, and the virtue was heaven, and the spirit
wrought in the virtue, so that thereby the virtue
became attracting and longing, for the spirit beheld
itself in the virtue ; and therein the spirit created
the virtue from whence the angels came to be.
And thus the virtue became the dwelling of the
angels, and the paradise wherein the spirit wrought ;
and the spirit longed after the light, and the light
shone in the virtue ; so there is a paradisical joy,
and pleasant sport therein ; and thus God is
manifested.
25. Now thus the eternal light, and the virtue
of the light, or the heavenly paradise, moveth in
the eternal darkness ; and the darkness cannot
comprehend the light ; for they are two several
Principles ; and the darkness longeth after the
light, because that the spirit beholdeth itself therein,
and because the divine virtue is manifested in it.
But though it hath not comprehended the divine
virtue and light, yet it hath continually with great
lust lifted up itself towards it, till it hath kindled
the root of the fire in itself, from the beams of the
light of God ; and there arose the third Principle :
And it hath its original out of the first Principle,
out of the dark matrix, by the 2 speculating of the
virtue [or power] of God. But when the kindled
virtue in this springing up [of the third Principle]
Ch. 7] THE FOUR ELEMENTS 101
in the darkness became fiery, then God put the
Fiat therein, and by the moving spirit, which goeth
forth in the virtue of the light, created the fiery
source in a bodily manner, and severed it from the
matrix, and the spirit called the fiery created
properties stars, for their quality.
26. Thus it is plain to our sight how the starry
heaven (or as I may better render it to the en-
lightened Reader), the quintessence (or the fifth
form in the birth), is severed from the watery
matrix ; or else there would have been no ceasing
from the generating of stones and earth, if the
fiery l nature had not been severed : But because J property or
the eternal essence (viz. God) would manifest him-
self in the dark matrix, and [hath desired] to make
the nothing something, therefore he hath severed
the kindled virtue, and made the matrix clear
or pure.
27. And thus now the matrix staudeth incom-
prehensibly, and longeth after the fiery nature [or
condition], and the fiery nature longeth after the
matrix. For the spirit of God (which is a spirit of
meekness) 2 beholdeth itself in the watery matrix ; - speculated,
T • • mi or miagineth.
and the matrix receiveth virtue from thence. Inus
there is a constant will to generate and work, and
the whole nature standeth in a great longing and
anguish, willing continually to generate the divine
virtue, God and paradise being hidden therein,
but it generateth after its kind, according to
its ability.
102 THE THREE PRINCIPLES [Ch. 7
28. Now when God had severed the matrix with
[or from] its fiery form, and would manifest him-
self with this world, then he put the Fiat into the
matrix, and spake out of himself, [saying], Let
there be herbs, grass, trees, and beasts, every one
according to its kind : This Speaking was the
Heart, or the virtue [or power] of the eternal
Father : But the spirit which had the Fiat, went
from the eternal Father (in the virtue of the Heart
of God) forth with the will (and the will was the
Fiat) and l made the out-birth in the third Prin-
ciple material, visible, and comprehensible, each
according to its essence ; as the virtue was, so was
also its body. For there the fiery matrix, or the
constellation, gave its virtue to the Fiat ; and
the watery matrix, with the elements, received the
virtue, and so were impregnated, and each element
generated its own creatures out of itself,* as also
each form in the fiery and watery nature out of
themselves ; and yet it became no separable essence,
but only every creature was separated according to
its kind, according to the eternal virtue, which arose
in the longing by the lust, and became the third
Principle, which was not before time [began].
29. Thus the starry heaven ruleth in all
creatures, as in its proper own ; it is the
[husband or] man; and the matrix, or the watery
form, is its [wife or] woman, which it continually
impregnateth ; and the matrix is the genetrix,
which bringeth forth the child which the heaven
Ch. 7] THE FOUR ELEMENTS 103
1 begetteth ; and that is the created heaven in the l maketh, or
third Principle, from whence the elements are pro-
ceeded ; viz. the watery matrix, out of which the
visible water generated itself, and still always doth
generate itself in the anguish.
30. Therefore Moses writeth, that God created
the heaven out of the midst of the waters : [This
you must] understand [to be] out of the eternal
watery matrix, which is but a spirit, wherein the
paradise is, and the holy heaven, viz. the divine
virtue, which the dark matrix lusted after in its
hunger, out of which the visible matrix of the four
elements is proceeded ; out of which the essence of
all essences, that now are, were created by the
Fiat through the eternal spirit of God.
31. For every form in the matrix hath its visible
creatures, and such as are invisible to human eyes ;
which creatures in part as to us are as it were but
mere 2 figured spirits, as the fire hath spirits and 2 shapes, and
. ., . , forms of
creatures that are invisible to our material eyes, appearance.
and we cannot see them : There are also in the
air invisible spirits, which we see not ; for the air
being immaterial, so are also the spirits thereof:
The water hath material creatures, which are not
visible to us ; and because they are not out of the
fire nor air, they are of another 3 quality, and are s property,
hidden [as] to the fiery and airy [spirits], except
they will manifest themselves.
32. As fire, air, water, and earth, lie in one case
[or chest], and they four are but one thing, and
104 THE THREE PRINCIPLES [Ch. 7
yet of four distinct differences, and none of them
can comprehend, nor retain the other, and some-
Or predomi. what of one of the four being l fixed in every
creature, that creature cannot bind itself as to that,
but is manifested therein, and according to that
spirit is comprehensible and perceptible, and yet
is incomprehensible to the spirits 'of the other
elements.
33. For all things are come to be something out
of nothing : And every creature hath the centre, or
the circle of the birth of life in itself ; and as the
elements lie hidden in one another in one only
mother, and none of them comprehendeth the other,
though they are members one of another, so the
created creatures are hidden and invisible to one
another. For every creature looketh but into its
mother that is fixed [or predominant] in it. The
material creature seeth a material substance, but
an immaterial substance (as the spirits in the fire
and in the air) it seeth not ; as the body seeth not
the soul, which yet dwelleth in it ; or as the third
Principle doth not comprehend, nor apprehend the
second Principle wherein God is ; though indeed
> Prin- itself is in God, yet there is a 2 birth between : As
it is with the spirit of the soul of man, and the
elementary spirit in man, the one being the case
[chest] or receptacle of the other ; as you shall find
about the creation of man.
THE EIGHTH CHAPTER
Of the Creation of the Creatures, and of the
Springing up of every l growing Thing ; as a vegetable, or
also of the Stars and Elements, and of the
Original of the 2 Substance of this World. 2 Or essence.
1. ~T~N the beginning of the last preceding chapter,
-L it is mentioned that it is not strange for a
man to write, speak, and teach of the creation of
the world, though he was not present when it was
doing, if he have but the knowledge in the spirit.
For there he seeth in the mother, as in a glass, the
genetrix of every thing ; for one thing always lieth
in another, and the more is sought, the more is
found, and there is no need to cast the mind beyond
this world ; for all is to be found in this world, yea
in every thing that liveth and moveth. Whatso-
ever any looketh upon, and searcheth into, he
shall find the spirit with the Fiat therein ; and the
divine virtue [or power discovereth, or] 3 beholdeth
itself in all things, as it is written, The word is
near thee, even in thy heart and lips. For when
the light of God dawneth, or breaketh forth in the
centre of the spirit of the soul, then the spirit of
105
106 THE THREE PRINCIPLES [Ch. 8
Or creating, the soul seeth very well the l creation of this world,
as in a clear glass, and nothing is afar off.
2. Therefore now I direct the Eeader to the
creatures, that he may search into them, and so
he shall find all things, and that more wonderfully
than any man can write or speak, if we be born of
Or funda- God. We must not 2 think with our understanding
eive* ' and skill, of God's making or creating, as of a man
that maketh somewhat, as a potter maketh a vessel
of a lump of clay, or a stone-cutter or carver maketh
an image after his pleasure ; and if it doth not
please him, then he breaketh it again : No, the
works of God, in the creation of the world, were
altogether fixed and steadfast, good and perfect, as
Moses writeth : And God saw all that he had
made, and behold it was very good.
3. For he took not one lump after another, or
many lumps together, and made beasts of them,
that is not likely ; and it is much more a bestial
than a human thought. But, as is mentioned
before, after that the devil was fallen with his
in loco. legions, (who had his throne 3 in the place of this
world, standing bodily after the manner of a spirit,
with lustre in the first Principle, and 4 thoroughly enlightened
all over with the second Principle, truly dwelling
in paradise, and in the divine virtue [or power],
and yet with pride fell from the light of God, and
caught at his own mother, the root of the fire,
thinking to domineer over the meekness of the
Heart of God), then his dwelling continued to be
Ch. 8] OF THE CREATION OF THE CREATURES 107
the first Principle in the fiery dark matrix ; and
God created the out-birth out of the matrix, for a
Principle ; and in the eternal matrix, in the long-
ing will, he opened the centre or birth of life ; and
there (after the manner of the Deity, as the eternal
Deity from eternity hath always generated) arose
[and sprang up] the third Principle, in which the
Deity standeth as it were hidden, yet forming,
imagining, or imprinting itself powerfully in all
things ; which is incomprehensible and unprofitable
for the devil.
4. Yet the third Principle is a similitude of the
paradisical world, which is spiritual, and standeth
hidden therein. And thus God manifesteth him-
self; and seeing the spiritual world of the angels
in the place of this world continued not, therefore
he gave another Principle to this place, wherein
a light springeth up still, and where there is a
pleasant refreshment ; for the purpose of God must
stand, and the first creatures must continue in
darkness, rather [than that the purpose of God
should fail].
5. So the matter of this world, as also the stars
and elements, must not be looked upon, as if God
were not therein. His eternal wisdom and virtue
[or power] hath formed itself with the Fiat in all
things, and he himself is the master- workman ;
and all things went forth in the Fiat, every thing
in its own essence, virtue and property. For as
every star in the firmament hath a property different
108 THE THREE PRINCIPLES [Ch. 8
from the other; thus is it with the mother also,
out of which the fifth * essence of the stars went
forth. For when the fiery form of the stars was
separated from her, she was not presently severed
from the first eternal birth-right, but she kept her
first eternal virtue. Only the rising power of
the fire is severed from her, so that / she is become
a pleasant refreshment, and a kind mother to her
children.
6. Now when God on the first day had gathered
together the lump of the earth in the great deep of
this world, then the deep became purified, yet [the
deep between the firmament and the earth, though
it was cleansed from dregs, was] dark, and had no
light in the matrix ; but the fifth essence, that is,
the fifth form in the matrix, shone as a fire, wherein
the spirit of God with the Fiat moved upon the
watery matrix ; and the earth was naked, bare,
and void ; neither had it so much as one spire of
grass.
7. Now saith Moses, And God said, Let there
be light, and there was light. This light now was
the fifth form in the matrix. For the fifth essence
was not yet created in the matrix, nor separated
till the fourth day, when God created the sun and
stars out of it, and separated the light from the
darkness ; where then the light got the virtue of
the glance, or splendour, into itself for its own, and
the root of the fire in the centre remained hidden
in the darkness.
Cll. 8] OF THE CREATION OF THE CREATURES 109
8. On the second day, God created the firmament
of the heaven, viz. the strong inclosure [fence, or
stop] to the darkness of the original matrix, that it
might no more kindle itself, and generate earth
and stones. And therefore he made the inclosure or
firmament out of the midst of the waters, which
stayeth the might [force, or power] of the fire, and
became the visible heaven, whence the creatures
are proceeded, from whence now the elements, fire,
air, and water proceed.
9. The third day God, by the Fiat, divided the
waters upon the earth, and created them for several
places, that there might be a dwelling upon the
earth, and so the earth became dry. Now when
this was done, then God did seek the creature,
and the eternal Father spake (that is, he wrought
through the Son, who is his Heart and glance) [or
lustre] in the Fiat, in the earth ; and there budded
the life through death ; and grass, herbs, and all
manner of trees and plants sprang up, every one
according to the eternal l source, as it had been i fountain.
before. Thus every essence became visible, and
God manifested his manifold virtue with the mani-
fold herbs, plants, and trees, so that every one
that doth but look upon them, may see the eternal
power, virtue, and wisdom of God therein ; if he
be born of God he may know in every spire of
grass his Creator, in whom he liveth. Thus in
this time sprang up all that grew [or was] in the
Earth.
110
THE THREE PRINCIPLES
[Ch. 8
This was
'ound written
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cript copy
ipart by itself,
\o that it is
wt known
chether it be
he author's,
1 If men would not be blind, they might here see
the Mystery of the Man Christ's remaining
in Death till the third Day, and his bringing
of Life out of the Earth.
10. And the matrix of the earth stood still till
the third day, as it were in death/ in respect of
the great storm : But in the Fiat the life sprang
up through the death, and the eternal virtue [or
power] and wisdom of God (which hath formed
itself together in the Fiat) discovered itself on
the blossoming earth, where the similitude of the
paradisical world may be clearly seen.
11. For although many thousand several herbs
stand one by another in one and the same meadow,
and one of them is fairer and hath more virtue
than another, yet one of them doth not grudge at
the form of another, but there is a pleasant refresh-
ment in one 2 mother : So also there is a distinct
variety in paradise, where every creature hath its
greatest joy in the virtue and beauty of another ;
and the eternal virtue and wisdom of God is
without number and end ; as you found before
in the third chapter concerning the opening of the
centres of the eternal life. You shall find no book
wherein the divine wisdom may be more searched
into, and found, than when you walk in a flowery
fresh springing meadow, there you shall see, smell,
and taste the wonderful power and virtue of God ;
though this be but a similitude, and the divine
Ch. 8] OF THE CREATION OF THE CREATURES 111
virtue in the third Principle is become material ;
and God hath manifested himself in a similitude.
But [this similitude] is a loving schoolmaster to
him that seeketh, he shall there find many of them.
12. On the fourth day, God took the place of
this world rightly at the heart : For therein he
created the l wise master out of his eternal wisdom l Or the wise
in the third Principle, viz. the sun and stars ; or teachers!
herein men may first rightly see the Deity, and the
eternal wisdom of God, as in a clear glass, though
indeed the essence or substance that is visible to
the eye is not God himself, but it is the goddess
in the third Principle, which in the end goeth into
her ether again, and taketh her end.
13. Though men must not cast the Pearl in the
way that the beasts may tread it under foot, much
less must men throw it among the grains [or
husks] to be devoured by the swine ; (for that
would not be beneficial to the wanton world,
because that seeketh nothing thereby but to misuse
itself therewith ; for the devil whom the world
serveth, doth teach it, that when it learneth the
ground of the heaven, and of the stars, to will
presently to be a god, as Lucifer did) : Yet I will
write somewhat of the beginning and virtue or
power of the stars, (because man and all creatures
live in the virtue, working, and essences of them,
and that every creature receiveth its property from
them), for the sake of him that seeketh, who would
willingly fly from the bestial man, and would fain
112 THE THREE PRINCIPLES' [Ch. 8
live in the true man, who is the image and simili-
tude of God ; for to such it is very highly necessary
to be known ; also for the lily's sake which groweth
in the tree of the sour wrath towards the l north in
the matrix.
14. Moses writeth, God said, Let there be lights
in the firmament of heaven, which may separate
and distinguish day and night, and be for signs,
for times and seasons, for days and years ; and to
be for lights in the firmament of heaven, to shine
upon the earth ; and it ivas so. And God made
two great lights, the greater light to rule the day,
and the lesser light to rule the night : Also, he
made the stars. And God set them in the firma-
ment of heaven, that they might shine upon the
earth, and rule the day and the night, and separate
the light from the darkness.
15. And though Moses hath written very rightly,
that they should govern the day and the night,
and should separate the light from the darkness,
and make times and seasons, years and days, yet it
is not plain enough to be understood by the desirous
Reader. For there is found a very high thing in
the virtue and power of the stars ; [which is] that
every life, growth, colour, and virtue, thickness and
thinness, smallness and greatness, good and evil, is
moved and stirred by their power. For this cause
the wise heathens did rely upon them, and honoured
them as god. Therefore I will write somewhat of
their original, as far as is permitted to me at this
Oh. 8] OF THE CREATION OF THE CREATURES 113
time, for their sakes that seek and desire the Pearl.
But I have written nothing for the swine, and other
bestial men, who trample the Pearl into the dirt,
and scorn and contemn the spirit of knowledge ;
such as they, may, with the first world, expect a
deluge, or flood of fire ; and seeing they will bear
no angelical image, therefore they must bear the
images of lions, dragons, and other evil beasts, and
worms [or creeping things]. And if they will not
admit of good counsel that God may help them,
then they must look to find by experience whether
the Scriptures of prophecy lie to them or no.
16. The Evangelist St John writeth of the
orioinalitv of the essence and creatures of this
*
world, so very highly and exactly, as may be read
in no other place of Scripture in the Bible : In the
beginning was the Word, and the Word was with
God, and that Word was God : This was in the
beginning with God, all things were made by it,
and without it was nothing made that was made.
In it was the life, and the life was the light of
men, and the light shone in the darkness, and
the darkness hath not comprehended the light.
17. Mark what John saith : In the beginning of
the creation, and before the times of the world,
was the Word, and the Word was God, and in
the Word was the light, and it shone in the dark-
ness, and the darkness could not compreJiend the
light. Wherein may be clearly understood, that
the eternal light is God ; and that it hath its
8
114 THE THREE PRINCIPLES [Ch. 8
eternal original in the eternal virtue or power ; and
that it is the eternal Word which shone in the dark-
ness. Seeing then that Word created all things in
all places, therefore it also was in all places, for
without it was nothing made.
18. Now that Word had no matter out of which
it made any thing, but it created all things out of
the darkness, and brought them to light, that it
might shine forth, appear, and present itself. For
in it was the life, and it gave the light to the
creature, and the creature is out of its virtue, and
the virtue became material, and the light shineth
therein, and the material virtue cannot comprehend
it, for that is in darkness. But seeing the material
virtue cannot comprehend the light, which from
eternity shineth in the darkness, therefore God
hath given that [material virtue] another light,
which proceedeth out of the virtue (viz. the sun),
which shineth in the creature, that so the creature
is manifested in the light.
19. For as the Deity is the virtue [or power] and
light of paradise in the second Principle, so the sun
is the virtue [or power] and light of this material
world in the third Principle. And as the Deity
shineth in the darkness in the first Principle, so
the sun shineth in the darkness in the third
Principle. And as the Deity is the eternal virtue
and the spirit of the eternal life, so the sun is the
1 Or transi- spirit and the virtue in the l corruptible life.
20. So now a spirit is nothing else but a spring-
Ch. 8] OF THE CREATION OP THE CREATURES 115
ing will, and in the will there is the anguish to the
birth, and in the anguish the fire generateth itself,
and in the fire the light, and from the light the will
becometh friendly, pleasant, mild and sweet, and in
the sweet will the kingdom and the glory generate
themselves. Thus the light keepeth the might [or
power] ; and if that be put out, then the virtue [or
power] and glory cease, and the kingdom also.
21. God, who is the eternal light, he is the
eternal will ; he shineth in the darkness, and the
darkness hath comprehended the will : And in that
will (which hath comprehended the darkness) the
anguish riseth up, and in the sour [harsh] anguish
the fire, and in the fire the light, and out of the
light [cometh] the virtue [or power], and out of the
virtue the kingdom. So now out of the fire [came]
the constellations, and moreover the sun, and out
of the virtue came the heaven ; and the kingdom is
God's. All this was in the first will in the creation,
one with another ; wherein God severed the fiery
will from the mild will of the light, and called the
fiery [will] stars, and the mild [will] heaven, in
respect of the virtue of each of them.
22. The sun is the l goddess in the third Prin- ' petty god.
ciple ; in the created world (understand, in the
material virtue) it went forth out of the darkness
in the anguish of the will, in the way and manner
of the eternal birth. For when God set the Fiat
in the darkness, then the darkness received the will
of God, and was impregnated 2 for the birth. The * to.
116 THE THREE PRINCIPLES [Ch. 8
will causeth the [sour] harshness, the harshness
causeth the attracting, and the stirring of the
attracting to mobility causeth the bitterness, which
is the woe, and the woe causeth the anguish, and
the anguish causeth the moving, breaking, and
rising up. Now the sour harshness cannot endure
the jerking, and therefore attractetjh the harder to
itself; and the bitterness or the attracting will not
endure to be stayed, but breaketh and stingeth so
very hard in the attracting, that it stirreth up the
heat, wherein the flash springeth up, and the dark
[sourness or] harshness is affrighted by the flash,
and in the shriek the fire kindleth, and in the fire
the light. Now there would be no light if the
shriek in the harshness had not been, but there
would have remained nothing but fire ; yet the
shriek in the harshness of the fire killeth the hard
harshness, so that it sinketh down as it were to the
ground, and becometh as it were dead and soft ; and
when the flash perceiveth itself in the harshness,
then it is affrighted much more, because it findeth
the mother so very mild, and half dead in weakness ;
and so in this shriek its fiery property becometh
white, soft, and mild, and it is the kindling of the
light, wherein the fire is changed into a white
clarity [glance, lustre, or brightness].
23. In such a manner as this the sun rose up in
the Fiat, and out of the sun (in its first kindling)
[arose] the other planets, viz. upwards, out of the
raging bitterness, Mars [arose], which the splendour
Ch. 8] OF THE CREATION OF THE CREATURES 117
of the sun stayed [or upheld] when it discovered
1 it : And out of the virtue of the sun, which raised l Mars.
itself higher [arose] Jupiter, imprisoned in the
centre of the Fiat : And out of the chamber of
anguish [arose] Saturnus : And downwards, Venus
[arose] from the soft mildness, when the harshness
was overcome, and was soft, sweet, and sinking
down like water. And when the light kindled,
then out of the sour harsh wrath came love and
humility to be, running downwards : And out of
the overcome virtue in the sour harshness [arose
Mercurius], wherein standeth the knowledge of
what was in the original before the light : But
when the light made the virtue in the place of the
sun material, as it were in an earthly manner
[arose] the moon.
24. This the world comprehendeth not, but
scorneth it, therefore I will here no further cast the .
Pearl before the swine, for there belongeth another
light to this knowledge ; therefore I will pass that
by, and go on.
25. Out of the anguish of darkness (when God
spake the [Word] Fiat therein) came forth all
things : The anguish hath its original in the Fiat,
and the Fiat [hath its original] in the will, and the
will is eternal without original ; for it is (in God)
the matrix of the genetrix.
26. God is invisible, and the will also is invisible,
and the matrix also is invisible, and yet they are
in substance, and are from eternity, and continue
118 THE THREE PRINCIPLES [Ch. 8
in eternity. And the Word is the virtue of the
will ; and the virtue [or power] maketh the Fiat,
and the Fiat maketh the kingdom, and it is all
alike eternal in one only substance : The will hath
generated the Word from eternity ; and the Word
the virtue, and the virtue the spirit, and in the
spirit is the light, and in the light is the power,
understanding, and knowledge ; otherwise it were
altogether nothing.
27. That light hath wrought in the knowledge,
and in the understanding, and generated a similitude
of its substance ; and the substance which wrought
was the Fiat, and the Fiat formed the similitude
which was generated out of the will, and made it
visible ; and the similitude was generated out of
the darkness, out of the eternal nothing ; and yet
somewhat was there, viz. the originalness of the
\ Or taketh anguish, out of which the eternal will l generateth
its 6ttrii3l
original. itself from eternity.
28. Now the similitude also hath received such
a will out of the Fiat, as the eternal will is ; and
it hath generated the virtue [or power], and the
virtue is the heaven ; and the light which is become
shining in the virtue, is the sun, and that worketh
in the virtue, so that there is understanding and
knowledge : or else all in this world would be an
immovable substance, and all would lie still, and
so neither herb nor grass would grow.
29. Therefore in the Fiat is arisen out of the
anguish the sim ilitude of the knowledge and under-
Ch. 8] OF THE CREATION OF THE CREATURES 119
standing, and that is the constellation ; and it is
the fifth form of the birth in the Fiat, and the
Fiat hath severed the forms in the birth, so that
every essence is several ; as hard, soft, thick, thin,
hot, cold, bitter, tart, sour, sweet, and so forth, as
we see : And the spirit continued in the matrix of
the heaven, which goeth out from thence (viz. the
air), and the spirit receiveth the understanding
from the constellation ; for it is a member of the
other in one only mother.
30. Now the matrix (viz. the created heaven) in
the Fiat, together with the stars, is the similitude
of all that was from eternity, though not visible ;
and the Fiat is in the similitude ; and the paradise,
wherein the angels dwell, is hidden in the matrix ;
and God is shining in the paradise, and yet in-
comprehensible ; as the glance [or lustre] of the
sun cannot be comprehended.
31. And God is immense [immeasurable], and
the similitude is also immeasurable ; he is in the
similitude, and the similitude comprehendeth him
not ; the similitude is his work, and he is the
Master- Workman thereof ; the constellation is his
instrument, and the l matrix, with the elements, are i the create
r -in /» i • i i heaven.
the matena [matter or materials] out of which the
2 Master cutteth and fashioneth his work. 2 the Fiat.
32. Now the master always worketh on and on
without consideration, what he lighteth upon that
he maketh ; for the consideration is in the work.
And therefore it is that the whole nature standeth in
120 THE THREE PRINCIPLES [Ch. 8
anguish and longing, to be freed from the vanity ;
as also the Scripture witnesseth. Because it tasteth
the paradise in itself, and in the paradise the
perfection, therefore it groaneth and lifteth itself
up towards the light of God and paradise, and so
bringeth forth in its anguish always something
that is fairer, higher, and new ; as niay sufficiently
be found and understood in the mind of man ; and
it is very visible to a small understanding, that in
works always some special thing is brought to
light, and if you be not blind, you may see this in
men, beasts, yea even in herbs and grass.
33. Thus on the fourth day, by the Fiat, out of
the virtue, he prepared the similitude of his sub-
stance [and fitted it] to be a matrix, which should
generate all whatsoever was a similitude of his
substance, out of the wisdom which was in him
from eternity ; that so all forms might be brought
forth and become visible, which were from eternity
in the matrix. And the similitude of the un-
searchable manifold varieties and virtues are the
stars, which altogether give [or send] their virtue
into the matrix of the heaven, and the heaven
giveth that same spirit to the creatures. This is
the course of all creatures after the same essence
[or substance], and they are formed after the same
spirit, which is their virtue, spirit, and life.
34. When God had finished this on the fourth
day, he saw it, and considered it, and it was good,
as Moses writeth. Then God desired in his external
Ch. 8] OF THE CREATION OF THE CREATURES 121
will, that this kingdom or Principle [of this world]
should also be creaturely, like the perfect paradisical
kingdom, that there should be living creatures
therein. And the will set the virtue (that is, the
Word) in the Fiat ; and then the matrix generated
all manner of [living] creatures on the fifth day, every
one after its kind. You must understand by the
word kind, as many various [forms] as the matrix
is [of] ; as you may observe it in the constellation.
35. Now I shall fall into the school of the master
in his l Pontificalibus, who will ask out of what the J cornered cap
beasts, fowls, fishes, and worms were made ; for he of his degree.
will have it, that all of them were made out of the
earth, and will prove it out of Moses, and he under-
standeth as much of Moses as of paradise, which
he will have to be altogether corporeal. Therefore
there is a gross deadness in the understanding ;
and though I write plain enough, yet I shall be
still dumb to that deadened soul which is void of
understanding, and yet I cannot help it ; for it is
said, You must be born anew, if you will see the
2 kingdom of God. Would you fain know [out of 2 the divine
... n -. . ._ region or
wnat the beasts are made], then lay aside your government.
8 bonnet of pride that is in your mind, and walk 3 cap or hood
i • i T • f 11 ofself-con-
along into the paradisical garden of roses, and there ceited wisdom
you shall find an herb ; if you eat of it, your eyes
will be opened, so that you shall see and know what
Moses hath written.
36. The * glosses that are put upon Moses from 4 and margi-
* nal notes.
reason, will not shew you paradise, much less the
122 THE THREE PRINCIPLES [Ch. 8
Creator. The Prophets and Apostles learned more
in the paradisical school in one hour, than the
1 the univer- doctors in their l schools in thirty years. One's own
wisdom availeth nothing. God giveth it to him
whom he loveth, for nothing. It cannot be bought
for money nor favour, as king Solomon will tell you.
37. If we will be still so very earthly minded, as
to think that God made all the beasts of a lump of
earth, of what then is their spirit made ? seeing that
earth is not very flesh, and the blood is not mere
water. Besides, the earth and the water is not
2 Or breath, life; and though the 2air cometh in it, yet it still
remaineth such an essence as springeth only in the
Fiat, and the tincture which riseth up in the fire,
and from whence the noble life is stirred, is hidden.
38. Moses writeth, Let there come forth all
s animals, or manner of 3 beasts, every one according to its kind.
living crea- __ . , • • r\ «• i 1111
turea. JNow then the question is, (Jut ot what should they
come forth ? Answer, Out of the matrix. What is
the matrix out of which they should come forth ?
It is the four elements, which are together in the
earth. The Fiat brought forth the beasts [or living
4 without creatures] very 4 indigestedly, as they are in the
or(^er' <* i i /> •
essence, not from heaven, but out of the matrix of
the earth ; and the matrix of the earth is one [and
the same] thing with the matrix in the deep above
6 rule or the earth, and [hath] one [and the same] 5 dominion.
The constellation ruleth in all [things], and it is
6 Mars. the limbus, or the 6 masculine, wherein the tinc-
ture consists, and in the matrix of the earth is the
Ch. 8] OF THE CREATION OF THE CREATURES 123
aquastrish [or watery] spirit ; they come forth only
out of the matrix of the earth, that they might be
of the essence of the earth, that so they might eat
of the fruits that grow out of the earth. For every
spirit lusteth after its mother from whence it came.
39. Now then if the beasts [or animals' nature]
were merely out of a lump of earth, then they
would eat earth, but seeing 1 it is proceeded out of : thr bestial
Hd.tu.F6
the matrix of the earth by the Fiat, therefore it
desireth also such food as the matrix affordeth out
of its own essence ; and that is not earth, but flesh.
Yet this flesh now is a 2mass whence the 3 body 2 Or coucre-
cometh, and the spirit of the constellation maketh 3 corpua.
the 4 tincture therein ; which [spirit] ruleth over all 4 Or penetrai
,, , . ,.» ., .., ,, ing the life
as m one mother, and in every hie it maketh the and the bioo
understanding. For the spirit of the constellation
ruleth in all things, in the earth, stones, metals,
elements and creatures.
40. For in the beginning of the creation, at the
time when the earth became material, all was
generated out of one only substance, and there
was no more done but a separation made of one
8 from another : therefore in every separation there 5 part.
must needs be always a vehement hunger of one
6 after another. An example whereof you have in 6 part
propagation ; for the sake whereof the separation
was so made : For you see that there is a male and
a female ; and that the one continually desireth
copulation with the other, that they may 7 generate. 7 engender.
This is a great hidden secret. Observe, when the
124 THE THREE PRINCIPLES [Ch. 8
Creator by the Fiat separated the matrix from
the aquaster [or watery mother] ; for the first
form is heavenly and incorruptible, as long as the
kingdom of this world standeth, and the root of
1 touch*th or the first form * holdeth paradise.
reacheth.
/ will set it down more intelligibly [or plainly]
for the simplest Reader's' sake.
41. Observe, as hath been often mentioned, that
as in the Fiat, in the aching matrix (viz. the dark
harshness [or sourness]) the fire rose up in the
breaking- wheel in the kindling; and that in the
fiery, the light of the sun, and of all the stars
[sprang up] (which is [done] in the harsh matrix,
which from the light is become thin, lowly, and
material water), and the pleasant source of love
[sprang up], so that one form vehemently loveth
the other, in respect of the kind, meek light, which
was come into all forms ; so now the soft meek-
ness was become a new child, which was not the
dark originality in the anguishing nature. But
this child was the paradise, yet being it stood not
in the materia [or matter], therefore the matrix of
2 the matrix, the harshness could not comprehend it ; but 8 it
yielded itself forth very desirously, and longing
with great earnestness (according to the fire and
bitterness) to comprehend the pleasant source of
love, and yet could not comprehend it, for 8 it was
paradisical ; and thus it still stood in great longing,
and generated water.
Ch. 8] OF THE CREATION OF THE CREATURES 125
42. But now God separated the fire (viz. the
fifth essence or form) from the water, and out of
that made the stars ; and the paradise is hid in
the matrix. Therefore now the mother of the
water desireth with great earnestness the mother
of the fire, and seeketh the child of love ; and the
mother of the fire seeketh it in the mother of the
water, where it was generated, and there is between
them a continual vehement hunger one after another
to copulate.
43. Now God said, Let all manner of beasts
come forth, every one after its kind ; and so there
came forth out of the essence of every one's kind,
a male and a female. And thus the spirit of the
stars, or the spirit in the form of fire, had now by
its longing copulated with the watery [spirit], and
two sexes sprang out of one essence ; the one
according to the limbus in the form of fire, and
the other according to the aquaster [or spirit of
the water] in the watery form ; yet so [blended
or] mixed, that they were alike as to the body.
And so the male was qualified according to the
limbus, or form of fire, and the female according
to the aquaster in the watery form.
44. And so now there is a vehement desire in
the creatures. The spirit of the male seeketh the
loving child in the female, and the female in
the male ; for the irrationality of the body in the
unreasonable creatures knoweth not what it doth ;
the body would not, if it had reason, move so
126
THE THREE PRINCIPLES
[Ch. 8
eagerly towards propagation ; neither doth it know
anything of the impregnation [or conception], only
its spirit doth so burn and desire after the child
of love, that it seeketh love, (which yet is para-
disical), and it cannot comprehend it ; but it
maketh a l semination only, wherein there is again
a centre to the birth. And thus ^s the original
of both sexes, and their propagation ; yet it doth
not attain the paradisical child of love, but it is
a vehement hunger, and so the propagation is acted
with great earnestness.
45. But that I now write, that the stars rule
in all beasts, and other creatures ; and that every
creature received the spirit of the stars in the
creation, and that all things still stand in the
same regimen ; this the simple will hardly believe,
though the doctor knoweth it well, and therefore
we direct them to experience. Behold, a male and
female beget young ones, and that often ; now
they come forth out of one only body, and yet
are not of one kind, [nor of the same] colour and
virtue, nor [shape or] form of body. All this is
caused by the alteration of the stars ; for when
the seed is sown, the 2 carver maketh an image
according to his 3 pleasure ; * yet according to the
first essence, he cannot alter that ; but he giveth
the spirit in the essence to it according to his
power [or ability or dominion], as also manners,
and senses, colour and gesture like himself, to be
as he is ; and as the constellation is in its essence
Ch. 8] OF THE CREATION OF THE CREATURES 127
at that time (when the [creature] draweth breath)
[first in its mother's body], whether [the essence]
be in evil or in good, [inclined] to biting, worrying
and striking, or to meekness [or loving kindness
and gentleness] ; all as the l heaven is at that time, » or the
so will also the spirit and the beast be.
THE NINTH CHAPTER
Of the Paradise, and then of the Transitori-
ness of all Creatures; how all take their
Beginning and End ; and to what End they
here appeared.
The Noble and most precious Gate [or Exposition] concerning
the reasonable Soul.
1. 1VTO money, nor goods, nor art, nor power,
•A-i can bring you to the eternal rest of the
eternal soft meekness of paradise, but only the
noble knowledge ; into that you may wrap up your
soul. That is the Pearl which no moth can eat,
nor thief can steal away ; therefore seek after it,
and then you will find the noble treasure.
2. Our wit [skill and understanding] is so very
1 cold, frozen, hard 1 knit up, that we have no more any know-
ledge of paradise at all. And except we be again
born anew by water and the Holy Ghost, the
veil of Moses lieth continually before our eyes
when we read his writings, and we suppose that
was paradise whereof Moses said : GOD placed
2 Adam. 2 him in the Garden of Eden which he had
planted, that he might till it.
128
Ch. 9] OP PARADISE, ETC. 129
3. 0 beloved man, that is not paradise, neither
doth Moses say so ; but that was the Garden in
Eden, where they were tempted; the exposition
whereof you may find about the fall of Adam.
The paradise is the divine joy ; and that was in
their mind, when they were [standing] in the love
of God. But when disobedience entered, they
were driven out, and saw that they were naked ;
for at that instant the spirit of the world caught
them, in which there was mere anguish, necessity,
turmoil, and misery, and in the end corruptibility
and death. Therefore it was of l necessity that the l needful,
eternal Word did become flesh, and bring them
into the paradisical rest again ; whereof you shall
find [the exposition] in its due place, about the fall
of Adam.
4. Paradise hath another Principle ; for it is the
divine and angelical joy, yet not without the 2 place 2 «*«* locum.
of this world. Indeed it is without the virtue and
source [or active property] of it ; neither can
the spirit of this world comprehend it, much less
a creature ; for it stand eth not in the anguishing
3 birth. And although it thus taketh its original, 8 operation.
yet it consisteth in exact perfection, mere love, joy,
and mirth ; wherein there is no fear, neither misery
nor death : No devil can touch it, and no beast
can * reach it. « Or attain it
5. But when we will speak of the source [or
fountain] and joy of paradise, and of its highest
substance, what it is, we have no similitude of it
9
130 THE THREE PRINCIPLES [Ch. 9
in this world, we stand in need of angelical tongues
and knowledge to express it ; and though we had
them, yet we could not express it with this tongue.
It is well understood in the mind, when the soul
rideth in the chariot of the bride, but we cannot
express it with the tongue ; yet we will not cast
1 that little away the * A> B, C, but prattle [or stammer] with
which we can , , ., , ... , ,, '.
express of it. the children, till another mouth be given us to
speak withal.
6. When God had created the beasts, he brought
them to Adam, that he should give them their
names, every one according to its essence and kind,
as they [the beasts] were qualified [or according to
the quality and condition they were of]. Now
Adam was in the Garden of Eden in Hebron,
and also in paradise at once, yet no beast can come
20rhabita- into paradise ; for it is the divine 2joy, wherein
tion, or re- . . '
freshment. there is no unclean thing, also no death or corruptible
3 therefore [or transitory] life ; 3 much less is there the know-
the Garden of -I-I-IT-I,*- • i /• •
Eden is not ledge ot good and evil. Yet Moses writeth of it,
paradise. 1-1^1 /• -n i i im
that in the Garden of JLden there was the Tree of
Temptation, which bore the knowledge of good and
evil ; which indeed was no other tree than like the
4 Or in the trees we now eat of, in the 4 corruptibility ; neither
transitory
body. was it any other garden, than such as we now have,
wherein earthly fruits (good and evil) grow ; as is
before our eyes.
7. But the paradise is somewhat else ; and yet
no other place, but another Principle, where God
and the angels dwell, and where there is perfection,
Ch. 9] OP PARADISE, ETC. 131
where there is mere love, joy, and knowledge ;
where no misery is : which [paradise] neither death
nor the devils touch, neither do they know it :
And yet it hath no wall of earth or stones about
it, but there is a great gulf [or cliff] between
paradise and this world, so that they who would
pass from hence thither, cannot ; and they who
would come from thence to us, cannot either ; and
the hell and the kingdom of darkness is between
them. And none can come therein but by a new
birth ; which Christ spake of to Nicodemus. The
souls of the saints [holy] and regenerate must enter
into it (by the death of darkness), whom the Arch-
Shepherd with the angels bringeth thereinto upon
his l bride-chariot : Of which you shall find [an » Note, the
..-,.., , . " j bride-chariot
exposition] in its proper place in order. is the true
8. But seeing somewhat is lent me from the intXs bosom
grace of the power [or divine virtue] of God, that °
I might know the way to paradise ; and seeing it
behoveth every one to work the works of God, in
which he standeth ; of which God will require
an account from every one, what he hath done in
the labour of his day's work in this world ; and
will require the work (which he gave every one to
do) with increase, and will not have them empty ;
or else he will have that unprofitable servant to be
bound hand and foot, and cast into darkness ; where
he must be fain to work, yet in the anguish, and
in the forgetting of the day-labour which was
given him to do here [or of the talent which he
132 THE THREE PRINCIPLES [Ch. 9
had received here] wherein he was found an un-
profitable servant.
9. Therefore I will not neglect my day-labour,
but will labour as much as I can on the way ; and
1 Much less to although I shall scarce be able to * tell the letters,
spell or read. ... 1-1 9-1111 1-1
2 my iabour. m tnis so h^h a wav> 7et lt: sna^ be so high,
that many will have enough to learn in it all their
life long : He that supposeth that he knoweth it
very well, he hath not j^et learnt the first letter
of paradise, for no doctors are to be found on this
3 children way in this school, but only 3 scholars [or learners].
school. 10. Therefore let not my Master of Arts (in his
4 Or crowned * hood and tippet) think himself so cunning in this
hat. .. .
matter, nor pour out his mockmgs so presumptu-
ously [against the children of God], for so long as
he is a scorner [or mocker] he knoweth nothing of
this. He ought not to think his cap becometh him
so finely ; nor ought he to boast of his human
5 by holy calling, as if he did sit in his calling 5by the
orders, divine <•/* •» i i •
institution, or ordinance ot God, whereas he is not set or confirmed
therein from God, but by the favour of man. He
ought not so much to prohibit [and forbid] the way
to paradise, which himself doth not know : He
8 Or institu- must one day give a heavy account of his 6 ordina-
tion by the favour of man ; because he boasteth of a
divine calling, and yet the spirit of God is far from
him, therefore he is a liar, and belieth the Deity.
11. Therefore let every one take care what he
doth : I say again, that whosoever he be that
7 Or minister, intrudeth himself to be a pastor [or 7 shepherd]
Ch. 9] OF PARADISE, ETC. 133
without the divine calling, without the knowledge
of God, he is a thief and a murderer ; he entereth
not through the door into paradise, but he creepeth
in with the dogs and the wolves, into the den of
thieves, and he doth it but for his belly's sake, and
his own honour [and esteem] ; he is no pastor [or
shepherd], but he dependeth on the great whore,
upon Antichrist ; and yet he supposeth that he is
a pastor [or shepherd] ; but he is not known in
paradise.
12. Christ teacheth us and warneth us faithfully
of the times that were to come, wherein they shall
say, Lo here is Christ, or, Lo there he is ; he is in
the wilderness; he is in the chamber; go not
forth, believe it not ; for as the lightning breaketh
forth in the east, and shineth to the west, so will
the coming of the Son of Man be.
13. Therefore, 0 child of man, see whether it be
not so ; where the false pastors [or shepherds],
without the divine calling, always wrangle [strive,
contend, and dispute] ; and every one of them
saith, follow me, here is Christ, there is Christ, J Or come and
and they judge [and condemn] one another, and ™
give one another over to the devil ; they abandon
unity, and forsake the love wherein the spirit of
God is 2 generated ; and cause bitterness, and lead - acteth or
» • i i . i 1-11 rvi • ''orketh.
astray the simple plain people, to think that Christ
is such a wrangling shepherd [pastor, priest, or
minister], and doth so grapple with 8 his opponents, 3 tho adverse
in raising war and murder, as they do ; and that
134 THE THREE PRINCIPLES [Ch. 9
the spirit of God must needs be in such doings
[which are accounted zeal for God] ; and that
this must be the way to paradise.
14. Christ said, Love one another, thereby shall
men know that ye are my disciples ; if any smite
thee on one cheek, turn to him the other cheek
also ; if you be persecuted for my names sake,
then rejoice, for your reward is great in the king-
dom of heaven : But now there is nothing taught
but mere ignominy [reproach, and revilings] : they
that are dead many hundred years ago, and are in
the judgment of God, and some also may be in
paradise, these must be judged, and condemned,
and cursed by the wrangling shepherds [or con-
tentious priests]. Doth the Holy Ghost speak by
them, as they cry out and say he doth ? Whereas
they are still full of gall and bitterness, and nothing
but covetousness and vengeance is kindled in them,
and they are far from the way of paradise.
15. Therefore, thou child of man, take heed, let
not your ears be tickled : When you hear the false
shepherds [or pastors] judge and condemn the
children of Christ, that is not the voice of Christ,
but of Antichrist ; the way to paradise hath quite
another entrance ; your heart must with all your
power and strength be directed to God [or good-
ness] ; and as God desireth that all men should
be saved, so his will is that we should help to bear
one another's burthen [and bear with one another],
and friendly, soberly, and modestly meet one
Ch. 9] OF PARADISE, ETC. 135
another with entreaties in the Holy Ghost, and
seek with earnestness the [salvation and] welfare
of our neighbour in humility, and wish heartily
that he might be freed from vanity, and enter
with us into the l garden of roses. J into the
16. The knowledge that is in the infinite God iug pleasant
is various and manifold, but every one should pe
rejoice in the gifts and knowledge of another, and
consider, that God will give such superabundant
knowledge in the paradisical world, of which we
have here (in the variety and difference of gifts)
but a type : Therefore we must not wrangle nor
contend about gifts and knowledge ; for the spirit
giveth to every one according to his essence in the
wonderful God, to express that [gift he hath] after
his own form [or manner] ; for that [form], in the
perfection of love in paradise, will be a very inward
hearty sport of love, where every one shall speak
from his knowledge of the great wonders of the
2 holy birth. 2 the holy
17. 0, what 3 sharp thorns the devil hath bringing*
brought into the sport of love, that we practise i°bitter en
such proud contention in the noble knowledge,
insomuch that men bind up the Holy Ghost with
laws! What are laws in the kingdom of Christ,
who hath made us free, that we should walk in
him in the Holy Ghost? To what purpose are
they invented, but for the pleasure of Antichrist,
who thereby doth strut in might and pomp, and
is God on earth ? 0 fly from him, thou child of
136 THE THREE PRINCIPLES [Ch. 9
man, the time is come for us to awake from the
sleep of Antichrist. Christ cometh with the fair
lily out of paradise in the valley of Jehosaphat :
It is time for them to trim their lamps that will
go to the marriage [of the Lamb].
The Gate [or the Exposition].
18. Paradise consisteth in the power [and virtue]
palpable. of God : It is not corporeal, nor l comprehensible ;
but its corporeity or comprehensibility is like the
angels, which yet is a bright, clear, visible sub-
stance, as if it were material ; but it is figured
merely from the virtue [or power], where all is
transparent and shining, where also the centre of
the birth is in all things, and therefore the birth
is without measure or end.
19. I give you a similitude in the mind of man,
from which the thoughts are generated, which have
neither number nor end, (for every thought hath
a centre to generate again other thoughts), and
thus is the paradise from eternity to eternity. But
being the light of God is eternal, and shineth
without wavering or hindrance, therefore also in
the birth there is an unchangeable substance,
wherein all things spring up in mere perfection,
in great love.
20. For the spirit of knowledge intimateth this,
that there are fruits and things that grow in
paradise, as well as in this world, in such a form
or figure, but not in such a source [or property]
Ch. 9] OF PARADISE, ETC. 137
and palpability. For the matter or body of it is
power, and it groweth in the heavenly 1 limbus ; * soil or earth,
its root standeth in the matrix, wherein there is
neither earth nor stone ; for it is in another
Principle. The fire in that [Principle] is God
the Father ; and the light is God the Son ; and the
air is God the Holy Ghost ; and the virtue [or
power] out of which all springeth is heaven and
paradise.
21. As we see that here out of the earth there
spring plants, herbs, and fruits, which receive their
virtue from the sun, and from the constellation :
so the heaven or the heavenly limbus is instead of
the earth ; and the light of God instead of the sun ;
and the eternal Father instead of the virtue of the
stars. The depth of this substance is without
beginning and end, its breadth cannot be 2 reached, 2 fathomed,
there are neither years nor time, no cold nor heat ;
no moving of the air ; no sun nor stars ; no water
nor fire ; no sight of evil spirits ; no knowledge
nor apprehension of the affliction of this world ; no
stony rock nor earth ; and yet a figured substance
of all the creatures of this world. For all the
creatures of this world have appeared to this end,
that they might be an eternal figured similitude ;
not that they continue in this spirit in their
substance, no not so : All the creatures return into
their 8 ether, and the spirit corrupteth [or fadeth], 8 receptacle.
but the figure and the shadow continue eternally.
22. As also all words (both the evil and the
138 THE THREE PRINCIPLES [Ch. 9
good) which were here spoken by a human tongue,
they continue standing in the shadow and figured
similitude, and the good reach paradise in the Holy
Ghost ; and the false [evil] and wicked ones reach
the abyss of hell. And therefore it is that Christ
said, Man must give an account of every idle [or
unprofitable] word ; and when the/ harvest cometh,
then all shall be separated. For the Scripture
saith also, That every one's works shall follow him,
and all shall be tried by the fire of nature ; and
all false [or evil] works, words, and deeds, shall
remain in the fire of nature (which shall be the
hell) ; at which, when the devils hear it, they
tremble and quake.
23. All shall remain in the shadow, and every
thing in its own source [or property] ; therefore it
will be an eternal shame to the wicked, that they
shall see in the eternity all their works and words,
as a menstruous cloth, which shall stick full of the
wrath of God, and shall burn, according to their
essence, and according to their here-kindled source
[or property].
24. For this world is like a field, wherein good
seed is sown, into which the enemy casteth weeds
[or tares], and goeth his way, which grow together
until the time of the harvest, when all [the fruit]
shall be gathered, and brought into the barn ; of
which Christ also saith, That the tares [or weeds]
shall be tied up in bundles, and cast into the fire,
and the wheat shall be brought into the barn.
Ch. 9] OF PARADISE, ETC. 139
The Holy Gate.
25. Reason (which is gone forth with Adam out
of paradise) asketh, Where is paradise to be had
[or found] ? Is it far off, or near ? Or, when the
souls go into paradise, whither do they go ? Is it
in this world, or without the place of this world
above the stars ? Where is it that God dwelleth
with the angels 1 And where is that desirable
native country where there is no death ? Being
there is no sun nor stars in it, therefore it cannot
be in this world, or else it would have been found
long ago.
26. Beloved reason, one cannot lend the key to
another to [unlock] this [withal] ; and if any one
have a key, he cannot open it to another, as Anti-
christ boasteth that he hath the keys of heaven and
hell. It is true, he may have the keys of both in
this [life] time ; but he cannot open with them for
anybody else ; every one must unlock it with his
own key, or else he cannot enter therein. For the
Holy Ghost is the key ; when he hath that key, then
he may go both in and out.
27. There is nothing that is nearer you than
heaven, paradise, and hell, unto which of them you
are inclined, and to which of them you tend [or
walk], to that in this [life] time you are most
near : You are between both. And there is a birth
between each of them ; you stand in this world
between both the gates, and you have both the
140 THE THREE PRINCIPLES [Ch. 9
births in you : God beckoneth to you in the one
gate, and calleth you ; and the devil beckoneth
to you in the other gate, and calleth you ; with
whom you go, with him you enter in. The devil
hath in his hand power, honour, pleasure, and
[worldly] joy, and the root of these is death and
hell-fire. On the contrary, God hath in his hand,
crosses, persecution, misery, poverty, ignominy, and
sorrow ; and the root of these is a fire also, and in
the fire [there is] a light, and in the light the virtue,
and in the virtue [or power] the paradise, and in
the paradise [are] the angels, and among the angels,
joy. The l gross eyes cannot behold it, because
they are from the third Principle, and see only by
the splendour of the sun ; but when the Holy Ghost
cometh into the soul, then he regenerateth it anew
in God, and then it becometh a paradisical child,
and getteth the key of paradise, and that soul seeth
into the midst thereof.
28. But the gross body cannot see into it, because
it belongeth not to [paradise], it belongeth to the
earth, and must putrify, or rot, and rise in a new
virtue [or power] (which is like paradise) in Christ,
at the end of days ; and then it also may dwell in
paradise, and not before : It must lay off the third
Principle, [viz.'] this skin [fleece or covering], which
father Adam and mother Eve are gotten into, in
which they supposed they should be wise when
they should wear all the three Principles mani-
fested in them ; if they had rather worn two hidden
Ch. 9] OF PARADISE, ETC. 141
in them, and had stayed in the l one, it had been » in the
good for us ; of which further about the fall. Hght.lp
29. Thus now in the essence of all essences, there
are three several distinct properties, which yet are
not parted asunder, with one source [or property]
far from the other ; but they are in one another as
one only essence, and yet the one doth not compre-
hend the other. As these three elements, fire, air,
water, are all three in one another, and neither of
them comprehendeth the other ; and as one element
generateth another, and yet is not of the essence nor
source [or property] thereof ; so the three Principles
are in one another, and one generateth the other,
and yet no one of them all comprehendeth the
other, and none of them is the essence [or sub-
stance] of the other.
The Depth in the Centre [or Ground],
30. As hath been often mentioned, God is the
essence of all essences, wherein there are two
essences in one, without end, and without original ;
viz. the eternal light, that is, God, or the good ; and
then the eternal darkness, that is, the 2 source ; and 2 the nature
yet there would be no source in it if the light were property.
not. The light causeth that the darkness longeth
after [or is in anguish for] the light, and this
anguish is the source of the wrath of God (or the
hellish fire) wherein the devils dwell : From whence
God also calleth himself an angry, zealous [or
jealous] God. These are the two Principles, the
142
THE THREE PRINCIPLES
[Ch. 9
orgna of which we know nothing of, only we
1 Or working know the l birth (therein), the indissoluble band,
which is as f olloweth :
31. In the originalness of darkness, there is
2 sourness, 2 harshness and austereness, this harshness causeth
sharpness, that it be light ; for harshness is a desirousness, an
or attraction, attracting ; and that is the first ground of the
willing [or longing] after the light, and yet it is not
possible to comprehend it ; and the attracting in
the will is the [sting or] prickle, which the desir-
ousness attracteth, and the first stirring [or moving].
Now the prickle cannot endure the attracting in
the will, but resisteth, flieth up, and yet cannot
get away from thence ; for it is generated in the
attracting. But because it cannot remove from
thence, nor endure the attracting, therefore there
is a great anguish, a desirousness [or longing] after
the light, like a furiousness, and like a breaking
whirling wheel ; and the anguish in the bitterness
riseth up in the 8 wrath after the light, but cannot
get it, being desirous in the anxiety to lift up
itself above the light, yet doth not overcome, but is
infected [impregnated or mingled] with the light,
and attaineth a twinkling flash ; and as soon as
the harshness, or the hardness (viz. the darkness)
getteth the same into it, it is terrified, and in-
stantly goeth away into its 4 ether : And yet the
darkness continueth in the centre. And in this
horror [terror or shriek] the hardness or harshness
becometh mild, soft [supple], and thin ; and the
3 fierceness.
4 Or re-
ceptacle.
Ch. 9] OF PARADISE, ETC. 143
flash is made in the bitterness, which flieth up thus
in the prickle : Thus the prickle discovereth itself
in the mother, which so terrifieth the mother with
the flash, that she yieldeth herself to be overcome ;
and when the prickle strengthened itself in the
mother, and findeth her so mild, then that is
much more terrified, and loseth its [fierce, strong]
wrathful propriety, and in the twinkling of an
eye becometh white, clear, and bright, and flieth
up very joyfully, trembling with great delight
[lust] and desire ; and the mother of harshness
from the light cometh to be sweet, mild, thin,
and material, even water. For she loseth not the
essence of the harsh condition, and therefore the
essence attracteth continually to it out of the
mildness, so that out of the nothing, somewhat
cometh to be, viz. water.
32. Now as is mentioned before, when the joy
riseth up from the mother, as the light cometh into
her (which yet she cannot l comprehend) then the » Or take
joy (in the ascending will) hath a centre in it again
and generateth out of itself again a very soft and
pleasant source [or fountain], an humble, amiable
source, which is immaterial ; for then there can be
generated nothing that is more pleasant and full of
joy [and refreshment], therefore here is the end of
nature ; and this is the warmth of the Barm, or as
1 may say the Barmhertzigkeit [the mercifulness].
For here nature neither seeketh nor desireth further
any 2 birth more : it is the perfection. * Or working.
144 THE THREE PRINCIPLES [Ch. 9
33. Now in this pleasant source, the moving
spirit (which in the original, in the kindling, was
the bitter aching spirit) springeth forth very joy-
fully without removing, and it is the Holy Ghost ;
1 well-spring, and the sweet l source [or fountain] which is
generated in the centre from the light, is the Word
or Heart of God ; and in this joy is the paradise ;
and the birth is the eternal Trinity : In this you
must dwell, if you will be in paradise ; and the
same must be born [or generated] in you, if you
will be the child of God, and your soul must be in
it, or else you cannot enjoy nor see the kingdom
of God.
3 sure, or 34. Therefore the 2 stedfast faith and confidence
thus bringeth us into God again : For it getteth
8 to the. the divine centre 3of regeneration in the Holy
Ghost, or else there is nothing that availeth: Other
4 works. matters which men do here, are but 4 essences,
which follow him in the shadow, wherein he shall
stand ; for as there is the birth in the holy Deity,
which in the original standeth in the willing [desir-
ing] and aching property, before the light [breaketh
forth], so also must thou, 0 man (that art gone
forth out of paradise), in anguish, longing, and in
a desirous will, go into the birth again, and so
thou shalt attain paradise again, and the light
of God.
35. Behold, thou reasonable soul, to thee I
speak, and not to the body, thou only appre-
hendest it : When the birth is thus continually
Ch. 9] OP PARADISE, ETC. 145
generated, then every form hath a centre to the
regeneration ; for the whole divine essence [or
substance] standeth in continual and in eternal
generating (but unchangeably) like the mind of
man, the thoughts being continually generated out
of the mind, and the will and desirousness out of
the thoughts. Out of the will and desirousness
[is] the work [generated] which is made a sub-
stance, in the will, and then the mouth and
hands go on to perform what was substantial in
the will.
36. Thus also is the eternal birth, wherein the
virtue [or power] is continually generated from
eternity ; and out of the virtue the light ; and the
light causeth and maketh the virtue. And the
light shineth in the eternal darkness, and maketh
in the eternal mind the [desiring] attracting will ;
so that the will in the darkness generateth the
thoughts, the lust and the desirousness, and the
desirousness is the attracting of the virtue, and
in the attracting of the virtue is the mouth that
expresseth the Fiat, and the Fiat maketh the
materia [or matter], and the spirit separateth it,
and formeth it according to the thoughts.
37. Thus is the birth (and also the first original)
of all the creatures ; and 2 it standeth yet in such « th
a 8 birth in the essence ; and after such a manner creatures.
it is, out of the eternal thoughts (viz. the wisdom 5 Or working.
of God) by the Fiat, brought out of the matrix ;
but being come forth out of the darkness, out of
10
146 THE THREE PRINCIPLES [Ch. 9
1 Or out of the 1 out-birth, out of the centre, (which yet was
substance. generated in the time, in the will), therefore it is
not eternal, but corruptible [or transitory], like a
thought ; and though it be indeed material, yet
2 Or working every 2 source taketh its own into itself again, and
property. . . . . . , „ ,
maketh it to be nothing again, as it was before the
beginning.
38. But now, nothing corrupteth [or is transi-
:! Or the toryl but only the spirit in the will, and 3 its body
body that , «. T i „
subsisted in the Fiat ; and the figure reinameth eternally
through the „
Word. m the shadow. And this ngure could not thus
have been brought to light and to visibility, that
it might subsist eternally, if it had not been in the
4 Or sub- 4 essence; but now it is also incorruptible, for in
the figure there is no * essence : The centre in the
8 Or working B source is broken asunder, and gone into its ether
property.
[receptacle, or air] ; and the figure doth neither
good nor evil, but it continueth eternally to the
[manifestation of the] deeds of wonder and the
glory of God, and for the joy of the angels.
39. For the third Principle of the material
world shall pass away, and go into its ether, and
then the shadow of all creatures will remain, also
of all growing things [vegetables or fruits], and of
all that ever came to light ; as also the shadow and
figure of all words and works, and that incom-
prehensibly ; also without understanding or know-
ledge, like a nothing, or shadow, in respect of the
light.
40. This was the unsearchable purpose of God
Ch. 9] OF PARADISE, ETC. 147
in his will ; and therefore he thus * created all > Brought
things; and after this time there will be nothing in
but only light and darkness ; where the source [or
property] remaineth in each of them (as it hath 8D
been from eternity), where the one shall not
comprehend the other, as it hath also not been
done from eternity.
41. Yet whether God will create anything more
after this [world's] time, that my spirit doth not
know ; for it apprehendeth no further than [what
is] in its centre wherein it liveth, in which the
paradise and the kingdom of heaven standeth ; as
you may read [afterwards] about the creation of
man.
42. And so now the angels and blessed men
[will] remain in the birth of the light ; and 2 the 2 the spirits
".. f i • /• T i i that were
spirits oi alteration out ot light into the source turned out of
[or torment], together with the spirits of the darkness.
wicked men, [will remain] in the eternal darkness,
where no recalling is to be found ; for the spirits
cannot go into the corruptibility [or transitoriness]
again. They are created out of the slimbus of 8 divine power
God, out of the harsh matrix, out of which the
light of God existeth from eternity ; and not like
the beasts out of the 4 out-birth, which went forth 4 Or pro-
out of the limbus of the conceived purpose of God,
which is finite [or taketh an end], and hath been
[or appeared] here, only that it might be an eternal
shadow and figure.
43. The eternal will is incorruptible [or intran-
148
THE THREE PRINCIPLES
[Ch. 9
1 Or the
spirits of the
working
nature.
2 into resigna-
tion.
sitory] and unchangeable [or unalterable] ; for
the Heart of God is generated out of it, which
is the end of the nature and of the willing. If the
Spirits of the source [or torment] had put their
imagination and their desiring will 2 forward into
*^e %nt °^ meekness, into the end of nature, they
would have continued angels ; but- seeing they out
of pride would fain be above the meekness, and
above the end of nature, and awakened the centre,
they found nothing more ; for from eternity there
had been nothing more [than the end of nature] ;
:! Or ground of and therefore they awakened the 'centre of the
properties. source [or torment] in themselves. The same they
now have, and they were thrust out of the light
into the darkness.
44. If you be born of God, then you [may] thus
understand God, paradise, the kingdom of heaven
and hell, and the entrance in, and end of, the
i creatures, [and] the creation of this world ; but
if not, then the veil is as well before your eyes
as it was upon Moses. Therefore saith Christ, Seek,
and you shall find; knock, and it shall be opened
unto you : No son asketh his father for an egg, that
he should give him a scorpion : Also, My Father
will give the Holy Spirit to them that ask it.
45. Therefore, if you do not understand this
writing, then do not, as Lucifer did in taking the
spirit of pride, presently fall 4a-mocking and
deriding, and ascribe it to the devil ; but seek
of
4 mocking
yo? under-
stand not.
Ch. 9] OF PARADISE, ETC. 149
bring a small grain of mustard-seed (from the
1 tree of paradise) into your soul ; and if you l Or fruit or
abide in patience, then a great tree will grow out
of that [seed], as you may well think that the like
hath come to pass with this author. For he is to
be esteemed as a very simple person, in compari-
son of the great learned men: But Christ saith,
My Power is strong in the weak : Yea Father, it
hath so pleased thee to hide these things from the
ivise and prudent, and thou hast revealed them to
babes and sucklings ; and that the wisdom of this
world is foolishness in thy sight. And although
now the children of the world are wiser in their
generation than the children of light ; yet their
wisdom is but a corruptible substance [essence or
thing], and this wisdom continueth eternally.
46. Therefore seek for the noble Pearl ; it is
much more precious than this [whole] world ; it
will never more depart from you : And where the
Pearl is, there will your heart be also : You need
not here ask any further after paradise, joy, and
the heavenly delightfulness ; seek but the Pearl,
and when you find that, then you find paradise,
and the kingdom of heaven, and you will be so
taught, as being without it you cannot believe.
47. It may be, you will turmoil yourself [with
nard labour], and seek for it in art, supposing to
find 2 it there : 0 no, you need not ; it lieth not » this deep
therein. The doctor that is without this way wisdom,
knoweth it not. But if he also hath found this
150
THE THREE PRINCIPLES
then he is a
[Ch. 9
person greater for the
1 Or a more Pearl,
or Pubiicus. ' public benefit than I ; as St Paul was above the
other Apostles, yet in one [and the same] way of
gentle meekness, as becometh the children of God.
Whatsoever is wanting here that you long after,
seek further, and you will find the ground, accord-
ing to the desire [or longing] of your soul.
THE TENTH CHAPTER
Of the Creation of Man, and of his Soul,
also of God's l breathing in.
The pleasant Gate.
]. ~T~ HAVE perused many master-pieces of
-A- writing, hoping to find the 2 Pearl of the * The high
and deep
Ground of Man ; but I could find nothing of that wisdom of
which my soul lusted after. I have also found
very many contrary opinions. And partly I have
found some who forbid me to search [or seek], but
I cannot know with what ground or understanding,
except it be that the blind grudge at the eyes of
them that see. With all this my soul is become
very disquiet within, and hath been as full of [pain
and] anguish as a woman at her travail, and yet
nothing was found in it, till I followed the words
of Christ, when he said, You must be born anew,
if you will see the kingdom of God : which at first
stopped up my heart, and I supposed that such a
thing could not be done in this world, but [that it
should first be done] at my departure out of this
world. And then my soul first was in anguish to
the birth, and would very willingly have tasted
151
152 THE THREE PRINCIPLKS [Ch. 10
the Pearl ; and gave itself up in this way more
vehemently to the birth, till at last it obtained a
jewel. According to which [received jewel] I will
write, for a Memorial to myself, and for a light to
them that seek. For Christ said, None lighteth a
candle and putteth it under a bushel, but setteih
it upon a table, that all that are in the house may
see by the light of it. And to this end he giveth
the Pearl to them that seek, that they should
impart it to the poor for their health, as he hath
very earnestly commanded.
2. Indeed Moses writeth, That God made man
of the dust of the earth. And that is the opinion
of very many : And I should also not have known
how that was to be understood, and I should not
have learned it out of Moses, nor out of the
1 expositions, * glosses which are made upon it ; and the veil
or interpreta- .
tions of it. would have continued still before my eyes, yet in
great trouble. But when I found the Pearl, then
I looked Moses in the face, and found that Moses
had written very rightly, and that I had not
rightly understood it.
3. For after the fall God said also to Adam and
Eve, Earth thou art, and to earth thou shall
return again : And if I had not considered the
2 the power, 2 limbus (out of which the earth was), 1 should
or the eternal , . ... mi _.. _ n .
substantiality. nave been so blind still: inat \_hmous] shewed
me the ground of what Adam was before and
after the fall.
4. For no such earth or flesh as we carry about
Oh. 10] THE CREATION OF MAN, AND HIS SOUL 153
us can subsist in the light of God : Therefore also
Christ said, None goeth to heaven, but the Son of
Man who is come from heaven, and who is in
heaven. Thus our flesh before the fall was
heavenly, out of the heavenly limbus. But when
disobedience came, in the lust of this world, to
generate itself in another centre, then it [the
flesh] became earthly ; for by the biting of the
earthly apple in the Garden of Eden, the earthly
dominion [or kingdom] took its beginning : And
the mother of the great world instantly took the
1 little world into its power [or virtue], and made l man.
it to be of a bestial 2kind, both in 3form and 2 Or property.
in substance. 'shape.
5. And if the soul had not been * within it, then 4 Or in the
Adam would have continued to be an unreasonable centre of it.
beast ; but being the soul out of the limbus had
been breathed into Adam by the Holy Ghost,
therefore now the 5 mercifulness (viz. the Heart of 5 Bannhcrt-
n j\ 1-1 • ii« • i zigkcit.
broct) must do its nest again, and bring again the
centre out of the heavenly limbus, and himself
become flesh, and by the Fiat generate the new
man in the soul, which is hidden in the old. For
the old belongeth only to the corruptibility, and
goeth into its ether, and the new remaineth for
ever. But how this came to pass, you have the
following fundamental information of it, wherein, if
you be regenerated from God, you may see the old
and new man into the very heart, because you have
the Pearl ; but if not, then you shall scarce see
154 THE THREE PRINCIPLES [Ch. 10
here the old Adam, and you shall not so much as
look upon the new.
6. The veil of Moses must be done away, and
you must look Moses in the face, if you will behold
the new man ; and without the Pearl, you shall not
be able to take away the veil, nor know [what]
Adam [was] before his fall. For Adam himself
after the fall did no more know the first man ; and
therefore he was ashamed of his monstrous form
[or shape], and hid himself behind the trees in the
garden ; for he looked on himself, and saw that he
had a bestial form, and thereupon he gat instantly
bestial members for propagation, which the Fiat in
the third Principle created on him, through the
spirit of the great world.
7. Men must not think, that man before his
fall had bestial members to propagate with, but
1 Or guts. heavenly [members], nor any Entrails ; for such a
stink, and [filthy] source [or property], as man
hath in his body, doth not belong to the Holy
Trinity in paradise, but to the earth ; it must go
again into its ether. But man was created im-
mortal, and also holy, like the angels ; and being
he was created out of the limbus, therefore he was
pure. Now in what manner he is, and out of what
he was made, it followeth further :
8. Behold, when God had created the third
Principle, after the fall of the devils, when they
fell from their glory (for they had been angels,
standing in the place of this world) yet nevertheless
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 155
he would that his will and purpose should stand ;
and therefore he would give to the place of this
world an angelical 1host again, which should 'Or company.
continue to stand for ever. And now he having
created the creatures, whose shadows after the
changing of the world should continue for ever, yet
there was no creature found that could have any
joy therein [in the shadows], neither was there
any creature found that might manage the beasts in
this world ; therefore God said, Let us make man
an image like unto us, which may rule over all
the beasts, and creatures upon the earth; and
God created man to be his image, after the image
of God created he him.
9. Now the question is : What is God's image ?
Behold, and consider the Deity, and then you will
light upon it. For God is not a bestial man ; but
man should be the image and similitude of God,
wherein God should dwell. Now God is a spirit,
and all the three Principles are in him : And
he would make such an image, as should have
all the three Principles in him, and that is rightly
a similitude of God ; And he created him, etc.
Whereby Moses may be rightly understood, that
God created him, and not made him of a lump of
earth.
10. But the limbus out of which he created him
is the matrix of the earth ; and the earth was
generated out of it ; yet the materia [or matter]
out of which he created him was a massa, a quinta
156
THE THREE PRINCIPLES
[Ch. 10
1 Or pro-
generation.
2 stedfaat,
chief, master,
or predomi-
nant.
3 working
property.
4 Or qualify.
6 Or breath of
life.
6 substantial-
ity, or nature.
essentia, out of the stars and elements ; which
instantly became earthly, when man awakened the
earthly centre, and did instantly belong to the
earth and corruptibility.
11. But yet this massa was out of the heavenly
matrix, which is the root of the l out-birth, or [the
root] of the earth. The heavenly jcentre ought to
remain 2 fixed ; and the earthly ought not to be
awakened. And in this virtue [and power] he was
lord and ruler over the stars and elements ; and all
creatures should have stood in awe of him, and he
should have been incorruptible ; he had the virtue
and properties of all manner of creatures in him,
for his virtue was out of the virtue [or power] of
the understanding. Now then he ought to have
all the three Principles, if he were to be the simili-
tude of God, \viz.~\ the 3 source of the darkness,
and also of the light, and also the 8 source of this
world : And yet he should not live and 4 act in
all three, but in one of them only, and that in the
paradisical [property], in which his life [quickened]
arose, [or did exist].
12. Now that this is demonstratively and cer-
tainly thus, [appeareth] in that it is written, And
God breathed into him, the 6 living breath, whereby
man became a living soul. All other creatures
which were produced out of the corruptible 6 limbus
by the Fiat, in all those the will in the Fiat had
awakened the spirit in their centre, and every
creature's spirit went forth out of the essence and
Ch. 10] THE CREATION OP MAN, AND HIS SOUL 157
property of its own self, and mixed afterwards with
the spirit of the great world of the stars and
elements, and that ought not to have been in
man ; his spirit ought not to have mixed itself
[or been united] with the spirit of the stars and
elements. The two Principles (viz. the darkness
and the spirit of the air) ought to have stood still
in such a substance [as should be the image of
God] ; and therefore he breathed into him the
1 living breath ; understand God's breath, that is, J Or breath of
life
the paradisical breath or spirit, [vizJ] the Holy
Ghost ; that should be the breath of the soul, in
the centre of the soul. And the spirit which went
forth out of the limbus, or out of the quinta
essentia (which is of the 2 condition of the stars) 2 kind, or
r> e- ft- property, or
that was to have power over the tilth essence 01 this nature.
world. For man was in one only essence [or
substance], and there was also but one only man
that God thus created, and he could have lived for
ever. And although God had brought the stars
again into their ether, and also had withdrawn the
matrix of the elements, and the elements also, back
into nothing, yet man would have continued still.
Besides, he had the paradisical centre in him, and
he could have generated again out of himself, out
of his will, and have awakened the centre ; and so
should have been able, in paradise, to generate an
angelical 3 host, without misery or anguish, also 3 Or company,
without tearing [rending or dividing of himself] ;
and such a man he ought to have been, if he must
158 THE THREE PRINCIPLES [Ch. 10
continue in paradise, and be eternal without decay ;
for paradise is holy, and in that respect man also
ought to have been holy, for the virtue [and power]
of God and paradise consisteth in holiness.
The deep Gate of the Soul.
13. The soul of man, which Go$ hath breathed
into him, is out of the eternal Father ; yet under-
stand it aright ; there is a difference, [to be observed,
you must] understand, [that it is] out of his un-
changeable will, out of which he generateth his Son
and Heart from eternity, out of the divine centre,
from whence the Fiat goeth forth, which maketh
separation, and hath in 1 it all the essences of the
eternal birth [or all manner of things which are in
the eternal birth]. Only the birth of the Son of
God, that very centre which the Son of God himself
is, he hath not ; for that centre is the end of
nature, and not creaturely. This is the highest
centre of the fire-burning love and mercy of
God, the perfection [or fulness]. Out of this
centre no creature cometh, but it appeareth [or
shineth] in the creature, viz. in angels, and in the
souls of holy men ; for the Holy Ghost, and
the omnipotence [or almightiness] which frameth
the eternal will in the eternal Father, goeth forth
out of this [centre].
14. Now therefore the soul standeth in two
gates, and toucheth two Principles, viz. the eternal
darkness, and the eternal light of the Son of God,
Ch. 10] THE CREATION OP MAN, AND HIS SOUL 159
as God the Father himself doth. Now as God the
Father l holdeth his unchangeable eternal will to J keepeth or
generate his Heart and Son, so the angels and souls
keep their unchangeable will in the Heart of God.
Thus it [the soul] is in heaven and in paradise, and
enjoyeth the unutterable joy of God the Father
which he hath in the Son, and it heareth the
inexpressible words of the Heart of God, and
rejoiceth at the eternal, and also at the created
images, which are not in essence [or substance],
but in figure.
15. There the soul eateth of all the words of
God ; for the same are the food of its life ; and it
singeth the paradisical 2 songs of praise concerning 2 Hallelujahs,
the pleasant fruit in paradise, which groweth in the
divine virtue [or power] of the divine limbus, which
is the food of the 3 body ; for the body eateth of 3 the heavenly
, 7 . T ,.,.,.. i , , and eternal
the Limbus, out ot which it is, and the soul eateth paradisical
of God and of his Word, out of which it is.
16. Can this be no joy and rejoicing? And
should not that be a pleasant thing, with the many
thousand sorts of angels to eat heavenly bread,
and to rejoice in their communion and fellow-
ship ? What can possibly be named which can be
more pleasant ? Where there is no fear, no anger,
no death : where every voice and speech is salva-
tion, power, strength, and might, be to our God ;
and this voice going forth into the eternity. Thus
with this sound the divine virtue of paradise goeth
forth ; and it is a mere growing in the divine centre
160
THE THREE PRINCIPLES
[Ch. 10
of the fruits in paradise. And there is the place
where St Paul heard words unutterable, that no
man can express. Such a man was Adam before
his fall. And that you may not doubt, that this
is very sure and most truly thus, look upon the
circumstances.
17. When God had created Adam thus, he was
then in paradise in the joyfulness ; and this clarified
1 illustrious [or l brightened] man was wholly beautiful, and
or shining.
full of all manner of knowledge ; and there God
brought all the beasts to him (as to the great lord
in this world), that he should look upon them, and
give to every one its name, according to its essence
and virtue, as the spirit of every one was figured in
it. And Adam knew all what every creature was,
and he gave every one its name, according to the
quality [or working property] of its spirit. As
God can see into the heart of all things, so could
Adam also do, in which his perfection may very
well be observed.
18. And Adam and all men should have gone
wholly naked, as he then went ; his clothing was
the clarity [or brightness] in the virtue [or power] ;
no heat nor cold touched him ; he saw day and
night [clearly] with open eyes ; in him there was
no sleep, and in his mind there was no night, for
the divine virtue [and power] was in his eyes ;
and he was altogether perfect. He had the
2 seed. zlimbus, and also the3 matrix in himself; he was
8 womb- no [male] or man, nor [female or] woman ; as we
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 161
in the resurrection shall be [neither]. Though
indeed the knowledge of the marks [of distinction
will] remain in the figure, but the limbus and the
matrix not separated, as now [they are].
19. Now man was to dwell upon the earth as
long as it was to stand, and manage [rule and
order] the beasts, and have his delight and recrea-
tion therein : But he ought not to have eaten any
earthly fruit, wherein the corruptibility [or transi-
toriuess] did stick. It is true he should have
eaten, but only with the mouth, and not into the
body ; for he had no [entrails, stomach, or] guts,
nor any such hard dark flesh, it was all perfect ;
for there grew paradisical fruit for him, which
afterwards l went away, 2 when he went out of l Or dis-
£LDD6&r6(i.
paradise : And then God cursed the earth, and the a because that
heavenly limbus was drawn from him, together he>
with that fruit, and he lost paradise, God, and the
kingdom of heaven. For before sin, when paradise
was upon the earth, the earth was not bad [or evil,
as now it is].
20. If Adam had continued in innocency, then
he should in all fruits have eaten paradisical fruit,
and his food should have been heavenly, and his
drink [should have been] out of the mother of the
heavenly water of the source [or fountain] of the
eternal life. The 3 out-birth touched him not, the 3 Or the ma-
element of air he had no need of in this manner [as
now] ; it is true, he drew breath from the air, but
he took his breath from the incorruptibility, for he
11
162
THE THREE PRINCIPLES
[Ch. 10
1 Or was not did not l mingle with the spirit of this world, but
united.
his spirit ruled powerfully over the spirit of this
world, over the stars, and over the sun and moon,
and over the elements.
21. This must be Adam's condition ; and thus
he was a true and right image and similitude of
God. He had no such hard bones in his flesh fas
/ "-
we now have], but they were strength, and such [a
kind of] virtue ; also his blood was not out of the
tincture of the 2 aquastrish matrix, but it was out
of the heavenly matrix. In brief, it was altogether
heavenly, as we shall appear [and be] at the Day of
the Resurrection. For the purpose of God standeth,
the first image must return and come again and
continue in paradise ; and seeing it could be done
in no other form, [way, or manner], nor [that which
was lost] be restored again, therefore God would
rather spend his own Heart ; his eternal will is
unchangeable, that must stand.
22. And when God had created man, then he
planted a garden in Eden towards the east, and
placed him therein, and caused to spring up and
grow all manner of fruit, delightful to behold, and
all sorts of trees good to eat of ; and the Tree of
Life in the midst of the garden, and the Tree of
Knowledge of Good and Evil. And when God had
placed man in the garden, he commanded him, and
said, You sliall eat of every tree in the garden, but
of the Tree of Knowledge of Good and Evil thou
shalt not eat; for in the day that thou eatest
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 163
thereof, thou shalt die the death. Here the veil
lieth upon Moses, and they must be sharp [or
piercing] eyes that can behold the face of Moses.
God hath not without cause let Moses write this so
very mystically [hiddenly and obscurely].
23. For what needed God to care so much for
the biting of an apple, as to destroy so fair a
creature for it ? Doth he not forgive many greater
sins ? And he so exceedingly loved man, that he
spared not his only Son, but let him become man,
and gave him unto death. And could he not
forgive a small sin ? Seeing he was omniscient [or
knew all things], therefore why did he let the Tree
of Knowledge of Good and Evil grow ?
24. Reason judgeth thus, that if God would not
have had it so, Adam should not have eaten of
it, or else he should not have forbidden that tree
only ; sure he made it for a stumbling-stock to him.
Thus the reason of one [sort or] party judgeth.
The reason of the other party will mend the
matter, which is indeed somewhat the wiser, but
not much : They say, God tempted Adam, [to try]
whether he would continue in his obedience or
not; and when he became disobedient, then God
threw mighty anger and wrath upon him, and
cursed him to death ; and that his wrath could
not be quenched, except he be reconciled in such a
manner. This reason of this party maketh God to
be a mere unmercifulness, like an evil man of this
world, who yet will be reconciled, when he hath
164
THE THREE PRINCIPLES
[Ch. 10
1 For which
the curse
came.
2 Or macro-
cosm.
once revenged himself sufficiently ; and this reason
hath no knowledge at all of God, nor of paradise.
25. 0 beloved soul ! it is a very l heavy business,
at which the very heavens might well stand amazed.
In this temptation there is a very great matter
hidden in Moses, which the unenlightened soul
understandeth not : God did not regard a bit of an
apple or pear, to punish so fair a creature for it :
The punishment cometh not from his hand, but
from the 2 spiritus majoris mundi, from the spirit
of the great world, from the third Principle. God
intended most mercifully towards man, and there-
fore he spared not his own Heart, but let it become
man, that he might deliver man again. You ought
not to have such thoughts. God is love, and the
good in him is no angry thought ; and man's
punishment was not but from himself, as you shall
[find or] read in its due place.
TJie Secret Gate of the Temptation of Man.
26. Since many questions fall to be in this place
(for the mind of man seeketh after its native
country again, out of which it is wandered, and
would return again home to the eternal rest) and
since it is permitted to me in my knowledge, I will
therefore set down the deep ground of the fall,
wherein men may look upon the eyes of Moses : If
you be born of God, then it may well be appre-
hended by you, but the unenlightened mind cannot
hit the mark ; for if the mind desire th to see what
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 165
is in a house, it must then be within that house ;
for from hearsay, without seeing it oneself, there is
always doubting whether a thing be as is related.
But what the eye seeth, and the mind knoweth,
that is believed perfectly, for [the eye and the
mind] apprehendeth it.
27. The mind searcheth wherefore man must be
tempted, whereas God had created him perfect ;
and seeing God is omniscient [and knoweth all
things], the mind therefore always layeth the blame
upon God ; and so do the devils also ; for the mind
saith, If the Tree of Knowledge of Good and Evil
had not sprung up, then Adam had not fallen.
28. 0 beloved reason ! if you understand no
more than so, then shut up the eyes [of your mind]
quite, and search not ; continue under patience in
hope, and let God alone [he will do well enough],
or else you will fall into the greatest unquietness,
and the devil will drive you into despair, who con-
tinually [pretendeth or] giveth it l forth, that God » The devil
did will evil, [and that] he willeth not that all men mind,
should be saved, and therefore he created the tree
of anger.
29. Beloved mind, put such thoughts away from
thee, or else thou wilt make of the kind and loving
God, an unmerciful and hostile will, but leave off
such thoughts of God, and consider thyself what
thou art ; in thyself thou shalt find the Tree of the
Temptation, and also the will to have it, which
made it spring up ; yea the source [lust or quality]
166 THE THREE PRINCIPLES [Ch. 10
whence it sprang up standeth in thee, and not in
God ; [this must be understood] that when we will
speak of the pure Deity (which mariifesteth itself
in the second Principle through the Heart of God)
it is thus, and not otherwise.
30. But when we consider [or mean] the original
of the first Principle, then we find the [nature,
property, or] species of the tree, and also the will
to the tree. We find there the abyss of hell and of
anger [and wrath] ; and moreover we find the will
of all the devils, we find the envious will of all the
creatures of this world, wherefore they all are the
enemies of one another, and do hate, bite, worry,
kill and devour one another. My beloved reason,
here I will shew you the Tree of the Temptation,
and you shall look Moses in the face : Keep your
1 fixed, or mind * stedfast, that you may apprehend it.
upon it. TIP- -i
31. 1 nave often giyen you to understand in
this book already, what the essence of all essences
is ; but because it is most of all highly necessary
in this place to know the ground [thereof], there-
2 Or explain, fore I will 2 set it you down all at large, and very
fundamentally, so that you shall know it in your-
self; yea you shall understand it in all creatures,
and in all things that are, or that you look upon,
or at any time may possibly think on ; all these
shall be witnesses. I can bring heaven and earth,
also the sun, stars, and elements for a witness, and
that not in bare words and promises only, but it
shall be set before you [very convincingly and]
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 167
very powerfully in their virtue and essence ; and
you have no virtue [or power, or faculty] in your
body, that shall not [convince you and] witness
against you ; do but not suffer the lying spirit,
the old serpent, to darken your mind, who is the
inventor of a thousand l tricks. » Or sleights,
,,,, , , r shifts, fetches,
32. \\hen lie seeth that he cannot catch [or arts,
overcome] man, by making him 2 doubtful of the 2 Or despair,
mercy of God, then he maketh him careless, so that
he accounteth all as nothing. He maketh his mind
very drowsy, so that he esteemeth very lightly of
himself, as if all were not worth the looking after :
Let things be as they will, he will not break his
heart [or trouble his head] with it. Let the 3 Pope 3 priest,
mi minister, or
look after it, they must answer for it. Thus the learned, who
take upon
miud carelessly passes it over, like a whirlwind or them euro,
f • i • i ^(L • ^ -j animarum.
stream of water ; concerning which Christ said,
The devil stealeth the word out of their hearts, that
they do not apprehend it, nor believe it, that they
might be saved ; so that it taketh no root.
33. Or else if the Pearl should grow, and the
lily bud forth, 4 he should be revealed, and then 4 the devil.
every one would fly from him, and he should stand
in great shame. This trade he hath driven ever
since the beginning of the world : And though he
resisteth never so vehemently, yet a lily shall grow
in his supposed kingdom, whose smell reacheth into
the paradise of God, in spite of all his raging and
tyranny ; this the spirit of God doth witness.
34. Behold, thou child of man, if thou wilt easily
168 THE THREE PRINCIPLES [Ch. 10
draw near to this knowledge, take but thy mind
before thee, and consider it, and therein thou wilt
find all. You know, that out of it proceedeth joy
and sorrow, laughter and weeping, hope and doubt-
ing, wrath and love, lust to a thing and hate of
the thing : you find therein wrath and malice, also
love, meekness, and well-doing.
35. Now the question is, May not the mind
stand in one only will (viz. in mere love) like God
himself? Here sticketh the mark, the ground, and
the knowledge : Behold, if the will were in one
only essence, then the mind would also have but
one quality that could give the will to be so, and
it should be an immovable thing, which should
always lie still, and should do no more but that
one thing always : in it there would be no joy, no
knowledge, also no art or skill of anything at all,
and there would be no wisdom in it : also if the
quality were not in infinitum, it would be altogether
a nothing, and there would be no mind nor will to
anything at all.
36. Therefore it cannot be said, that the total
God in all the three Principles is in one only will
and essence ; there is a distinction [or difference to
be observed] : Though indeed the first and the
third Principles be not called God, neither are they
God, and yet are his essence [or substance], out of
which from eternity the light and Heart of God is
always generated, and it is one essence [or being],
as body and soul in man are.
Cll. 10] THE CREATION OF MAN, AND HIS SOUL 169
37. Therefore now if the eternal mind were riot,
out of which the eternal will goeth forth, then
there would be no God. But now therefore there
is an eternal mind, which generateth the eternal
will, and the eternal will generateth the eternal
Heart of God, and the Heart generateth the light,
and the light the virtue, and the virtue the spirit,
and this is the Almighty God, which is one
unchangeable will. For if the mind did no more
generate the will, then the will would also not
generate the Heart, and all would be a nothing.
But seeing now that the mind thus generateth
the will, and the will the Heart, and the Heart
the light, and the light the virtue, and the
virtue the spirit, therefore now the spirit again
generateth the mind ; for it hath the virtue,
and the virtue is the Heart ; and it is an
indissoluble band.
The Depth.
38. Behold now, the mind is in the darkness,
and it conceiveth its will to the light, to generate
it ; or else there would be no will, nor yet any
1 birth : This mind standeth in anguish, and in a l working,
longing [or is in labour] ; and this longing is the
will, and the will conceiveth the virtue ; and the
virtue fulfilleth [satisfieth or impregnateth] the
mind. Thus the kingdom of God consisteth in the
virtue [or in power], which is God the Father, and
the light maketh the virtue longing to [be] the
170 THE THREE PRINCIPLES [Ch. 10
will, that is God the Son, for in the virtue the light
is continually generated from eternity, and in the
light out of the virtue goeth the Holy Ghost forth,
which generateth again in the dark mind the will
of the eternal essence.
39. Now behold, dear soul, that is the Deity,
and that comprehendeth in it the second or the
middlemost Principle. Therefore God is only good,
the love, the light, the virtue [or power]. Now
consider, if the mind did not stand in the darkness,
there would no such eternal wisdom and skill be ;
for the anguish in the will to generate, standeth
therein ; and the anguish is the quality, and the
1 plurality, quality is the * multiplicity [or variety], and maketh
the mind, and the mind again maketh the multi-
plicity [or plurality].
40. Now, dear soul, see all over round about
you, in yourself, and in all things : What find you
therein ? You find nothing else but the anguish,
and in the anguish the quality, and in the quality
the mind, and in the mind the will to grow and
2 faculty or generate, and in the will the virtue [or 2 power],
and in the virtue the light, and in the light its
forth-driving spirit ; which maketh again a will
to generate a twig [bud or branch] out of the tree
like itself; and this I call in my book the centrum,
[the centre], where the generated will becometh an
essence [or substance], and generateth now again
such [another] essence ; for thus is the mother of
the genetrix.
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 171
41. Now the anguish hath the first Principle 1in * under its
11-111 • Power-
possession ; seeing it standeth in the darkness, it
is another essence than the essence in the light is,
where there is nothing else but mere love and meek-
ness, where no source [or torment] is discovered ;
and the quality which is generated in the centre of
the light, is now no quality, but the eternal skill
and wisdom of whatsoever was in the anguish
before the light [brake forth] : This wisdom and
skill now always cometh to help the conceived will
in the anguish, and maketh in itself again the centre
to the birth, that so the sprout may generate itself
in the quality, viz. the virtue, and out of the virtue
the fire, and out of the fire the spirit, and the
spirit maketh in the fire the virtue again, that thus
there [may] be an indissoluble band. And out of
this mind which standeth in the darkness, God gener-
ated the angels, which are flames of fire, yet 2 shining 2 Or
through and through with the divine light. For enlightened.
in this mind a spirit can and may be generated, and
not else ; for before it in the Heart and light of
God, there can no spirit be generated, for the Heart
of God is the end of nature, and it hath no quality ;
therefore also nothing cometh out of it more, but
it continueth unchangeably in the eternity, and it
shineth in the mind of the quality of the darkness,
and the darkness cannot comprehend it.
42. Now therefore in the anguishing mind of the
darkness, is the inexpressible [or unutterable] source
[or rising property], from whence the name quality
172 THE THREE PRINCIPLES [Ch. 10
existeth, as from many sources [or wells] into one
source, and out of these many sources [running]
into one source springeth forth the plurality of skill,
so that there is a multiplicity [or variety of it].
And the spirit of God out of the light cometh to
help every skill [or science, or knowledge], and in
every skill of the sources in the- quality (by its
infusion. kind x infecting of the love) it maketh again a
centre, and in the centre a source [or spring] is
generated again, as a twig out of a tree, where
again there spriugeth forth a mind in the anguish.
And the spirit of love, with its infecting [or infusing]
of kindness, maketh all, every thought in the will,
and [that] essentially.
43. For the will in the centre climbeth aloft till
it generateth the fire, and in the fire is the sub-
stance and essentiality generated. For it is the
spirit thereof, and the end of the will in the dark
mind, and there can be nothing higher generated
in the anguish than the fire, for it is the end of
nature, and it generateth again the anguish and
the source, as may be perceived. Now therefore
the dark anguishing [aching, or anxious] mind
hath not only one substance, viz. one being [or
essence] in itself, but many, or else no quality
could be generated ; and yet it is truly but one
[being, essence, or] substance, and not many.
44. Thou dear soul, thus saith the high spirit to
thee ; yield up thy mind here, and I will shew it
thee. Behold, what doth comprehend thy will, or
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 173
wherein consisteth thy life? If thou sayest, In
water and flesh : No, it consisteth in the fire, in
the warmth. If the warmth were not, then thy
body would be stiff [with cold], and the water
would dry away ; therefore the mind and the life
consisteth in the fire.
45. But what is the fire ? First, there is the
darkness, the hardness, the eternal cold, and the
dryness, where there is nothing else but an eternal
hunger. Then how cometh the fire to be ? Dear
soul, here [in the fire's coming to be] the spirit of
God (viz. the eternal light) cometh to help the
hunger; for the hunger existeth also from the
light : Because the divine virtue beholdeth itself in
the darkness, therefore the darkness is desirous
[and longing] after the light ; and the desirousness
is the will.
46. Now the will or the desirousness in the
dryness cannot l reach the light ; and therein con- J Or attain,
sisteth the anguish in the will [longing] after the
light ; and the anguish is attractive, and in the
attracting is the woe, and the woe maketh the
anguish greater, so that the anguish in the 2 harsh- - sourness, or
, , . . astringency.
ness attracteth much more, and this attracting
in the woe is the bitter [sting or] prickle, or the
bitterness of the woe ; and the anguish reacheth
after the [sting or] prickle with attracting, and yet
cannot 3 comprehend it, because it resisteth, and 3 Or catch it.
the more the anguish attracteth, the more the
[sting or] prickle raveth and rageth.
174 THE THREE PRINCIPLES [Ch. 10
47. Now therefore the anguish, bitterness, and
woe in the [sting or] prickle, are like a brimstone-
spirit, and all spirits in nature are brimstone :
They [torment, or] cause the anguish in one
another, till that the light of God cometh to
help them ; and then there cometh to be a flash,
and there is its end, for it can climb no higher in
nature ; and this is the fire, which becometh shining
in the flash, in the soul, and also in the mind.
For the soul reacheth the virtue of the light, which
doth put it into meekness ; and in this world
it is the burning fire : In hell it is immaterial,
and there it is the eternal fire, which burneth
1 Or property, in the x quality.
48. Now, thou dear soul, here you see in a glass
how very near God is to us, and that he himself is
the heart of all things, and giveth to all virtue
2 careless, [power] and life. Here Lucifer was very 2 heedless,
inconsiderate. .
and became so very proud, that when this brimstone-
spirit in the will of the mind of God was created,
then he would fain have flien out above the end
of nature, and would drive the fire out above the
meekness ; he would fain have had all burn in the
fire ; he would have ruled [or domineered] : The
sparks of fire in the brimstone-spirit did elevate
themselves too high ; and these spirits pleased not
the Creator, or the spirit in the Fiat, and [there-
fore] were not [established] angels, although in
the first mind (when the centre was opened to the
[creation of the] spirits) he came to help them,
Ch. 10] THE CREATION OF MAN, AND HIS SOUL 175
and f1 beheld] them as well as the other angels : J Or reflected
But they indeed generated a fiery will, when they
should have opened their centre to the regeneration
of their minds, and so should have generated an
angelical will.
49. The first will, out of which they were created,
that was God's, and that made them good ; and the
second will, which they as obedient [children]
should have generated out of their centre in meek-
ness, that was evil : And therefore the 2 father, for 2 the gene-
, 1-11 i f i rator, for the
generating such a child, was thrust out from the will which he
virtue of God, and so he spoiled the angelical 8
kingdom, and remained in the source of the fire :
And because the 3 evil child of their mind did turn 3 the win that
away from the meekness, therefore they * attained of their mind,
what they desired. For the mind is the god and J^r came to
the creator of the will ; that is free from the eternal
nature, and therefore what it generateth to itself,
that it hath.
50. Now if you ask, Wherefore came not the
love of God to help them again ? No, friend, their
mind had elevated itself, even to the end of nature,
and it would fain have gone out above the light of
God ; their mind was become a kindled source of
fire in the fierce wrath, the meekness of God cannot
enter into it, the brimstone spirit burneth eternally :
In this manner he is an enemy to God, he cannot
be helped ; for the centre is burning in the flash :
his will is still, that he would fain go out above the
meekness of God ; neither can he get [frame, or
176 THE THREE PRINCIPLES [Ch. 10
create] any other [will], for his source hath revealed
the end of nature in the fire, and he remaineth an
unquenchable source of fire ; the heart of God in
the meekness, and the Principle of God, is close
shut up from him, and that even to eternity.
51. To conclude, God will have no fiery spirit in
paradise, they must remain in the first Principle,
in the eternal darkness ; if they had continued as
God had created them (when the meekness shone
[or appeared] to them), and had put the centre of
their minds into the meekness, then the light of
1 Or God should for ever have l shone through them,
thoroughly 1111 <• -, TT i T\ • •
enlightened and they should have eaten of the Verbum Domim
[the Word of the Lord] ; and they should, with
the root of their original, have stood in the first
Principle, like God the Father himself ; and with
the will in the mind [they should have stood] in
the second Principle : Thus they should have had
a paradisical source [quality or property], and an
angelical will ; and they should have been friendly
2 Or heavenly in the 2 limbus of Heaven, and in the love of God.
earth.
THE ELEVENTH CHAPTER
Of all Circumstances of the Temptation.
1. ~^T"OW the highest question is, What that is
-1-N which caused the mind of the devil so
to elevate itself, and that so great a number of
them are fallen in their high-mindedness [or pride] ?
Behold, when God set the Fiat in the will, and
would create angels, then the spirit first separated
all qualities, after that manner as now you see
there are many kinds of stars, and so the Fiat
created them [several]. Then there were created
the princely [angels], and the throne angels, accord-
ing to every quality (as hard, sour, bitter, cold,
fierce, soft, and so forth, 1 in the essences, till to the 1 in the
end of nature) out of the source of the fire ; a simili- essential
tude whereof you have in the stars, how different ^
they are.
2. Now the thrones and princely angels, are
every one of them a great fountain ; as you may
perceive the sun is, in respect of the stars, as also
in the blossoming earth. The great fountain-vein
[or well-spring] in the source, was in the time of
the Fiat in the dark mind, the prince or throne-
177 12
178 THE THREE PRINCIPLES [Ch. 11
angel : There out of each fountain came forth
again a centre in many thousand thousands ; for
the spirit in the Fiat manifested itself in the
nature of the darkness, after the manner of the
eternal wisdom. Thus the manifold various pro-
perties that were in the whole nature, went forth
out of one only fountain, according to the ability
of the eternal wisdom of God ; or as I may best
render it to be understood by a similitude ; as if
one princely angel had generated out of himself,
at one time, many angels ; whereas yet the prince
doth not generate them, but the essences ; and the
qualities go forth with the centre in every essence,
from the princely angels, and the spirit created
1 by them 1 with the Fiat, and they continue standing
2 Or company, essentially. Therefore every 2host (which pro-
ceeded out of one [and the same] fountain) gat a
will in the same fountain, which was their prince
(as you see how the stars give all their will into
the virtue [or power] of the sun) ; of this, much
3 The learned must not be said to my 3 Master in Arts, he holdeth
it impossible to know such things, and yet in God
all things are possible, and to him a thousand
years are as one day.
3. Now of these princely angels one is fallen
(for he stood in the fourth form of the matrix of the
genetrix in the dark mind, in that place in the
mind where the flash of fire taketh its original)
with his whole host that was proceeded from him :
Thus the fiery kind [condition or property] moved
in reason.
Ch. 11] CIRCDMSTANCES OP THE TEMPTATION 179
him to go above the end of nature, (viz. above the
Heart of God), that kind stood so l hard kindled J Or fiercely.
in him.
4. For as God said to the matrix of the earth,
Let there come forth all kinds of beasts, and the
Fiat created beasts out of all the essences ; and
first divided the matrix, and after that the essences
and qualities ; and then he created them out of the
divided matrix, male and female. But because
the creatures were material, therefore every kind
[species or generation] must thus propagate itself
from every essence ; but with the angels not so,
but [their propagation was] sudden and swift ; as
God's thoughts are, so were they.
5. But this is the ground : every quality [or
source] would be creaturely, and the fiery [pro-
perty] elevated itself too mightily, into which
Lucifer had 2 brought his will ; and so it went 2 Or set his
. , . 7 , . . delight or
with Adam as to the tempting tree, as it is pleasure in it
written ; and God suffered all sorts of trees to
spring up in the Garden of Eden ; and in the
midst of the garden the Tree of Life, and the Tree
of the Knowledge of Good and Evil.
6. Moses saith : God suffered to spring up out
of the earth all sorts of trees pleasant to look upon,
and good for food. But here is the veil in Moses,
and yet in the Word it is bright, clear, and mani-
fest, that the fruits were pleasant to behold, and
good to eat, wherein there was no death, wrath, or
'corruptibility, but [it was] paradisical fruit, of "corruption.
180 THE THREE PRINCIPLES [Ch. 11
which Adam could live in clarity [or brightness]
in the will of God, and in his love in perfection in
eternity ; only the death stuck in the Tree of
Knowledge of Good and Evil, that only was able
to bring man into another image.
7. Now we must needs clearly [conceive, or]
think, that the paradisical fruit which was good,
was not so very earthly, for (as Moses himself saith)
they were of two sorts ; the one good to eat and
pleasant to behold, and the other had the death
and corruptibility in it : In the paradisical fruit
there was no death nor corruptibility ; for if there
had been any death or corruptibility therein, then
Adam had eaten death in all the fruits ; but seeing
there was no death therein, therefore the fruit
could not be so altogether earthly ; though indeed
it sprang out of the earth, yet the divine virtue of
the second Principle was imprinted therein, and
yet they were truly in the third Principle, grown
[or sprung] out of the earth, which God cursed as
to the earthly food, that no paradisical fruit did
grow any more out of the earth.
8. Besides, if Adam had eaten earthly fruit, he
must then have eaten it into his body, and have
had guts [or entrails] : And how could such a
stink [and dung] (as we now carry in the body)
have been in paradise in the holiness of God ?
Moreover, he would, by eating earthly food, have
eaten of the fruit of the stars and elements, which
would presently have infected [or qualified] in
Ch. 11] CIRCUMSTANCES OF THE TEMPTATION 181
him, as was done in the fall ; also so his fear over
all the beasts would have ceased. For the essences
of the beasts would presently have been like the
human essences in virtue [and power], and l one1 Or the
would have domineered more strongly over the would have
domineered
Other. over the
9. Therefore it was quite otherwise with Adam ;
he was a heavenly paradisical man, he should have
eaten of the heavenly paradisical fruit, and in the
virtue [or power] of that [fruit] he should have
ruled over all beasts [or living creatures], also over
the stars and elements : No cold nor heat should
have touched him, or else God would not have
created him so naked, but like all beasts, with a
rough [or hairy] skin [or hide].
10. But the question is, Wherefore grew the
earthly Tree of the Knowledge of Good and
Evil? For if that had not been, Adam had
not eaten of it : Or wherefore must Adam be
tempted ? Hearken, Ask your mind about it,
wherefore it so suddenly generateth and con-
ceiveth in itself a thought of anger, and then
of love ? Dost thou say [it cometh] from the
hearing and seeing of a thing ? Yes, that is true,
this God also knew very well ; and therefore he
must be tempted. For the centre of the mind is
free, and it generateth the will from hearing and
seeing, out of which the imagination and lust
doth arise.
11. Seeing Adam was created an image and
182 THE THREE PRINCIPLES [Ch. 11
whole similitude of God, and had all three Prin-
ciples in him like God himself, therefore also his
mind and imagination should merely have looked
into the Heart of God, and should have set his
lust and [desire, or] will thereon ; and as he was
a lord over all, and that his mind was a threefold
spirit, in three Principles in one^only essence, so
his spirit also, and the will in the spirit, should
have stood open [or free] in one only essence, viz.
in the paradisical heavenly [essence]. And his
mind and soul should have eaten of the Heart of
God, and his body [should have eaten] of the
heavenly linibus.
1 Or virtue 12. But seeing the heavenly llimbus was mani-
fested through the earthly, and was in the fruit in
one only essence, and Adam so too, therefore it
behoved Adam (having received a living soul out
of the first Principle, and breathed in from the
Holy Ghost, and enlightened from the light of God
standing in the second Principle) not to reach after
the earthly matrix.
13. Therefore God here also gave him the
command, not to lust after the earthly matrix, nor
after her fruit, which stood in the corruptibility,
2 not in the and transitoriness, but the spirit of man 2 not. He
corruptibility. , . - ,. 1-1
should eat of the fruit, but no otherwise than of
the paradisical kind and property, [and] not of the
earthly essences. For the paradisical essences had
imprinted themselves in all fruits, therein they
were very good to eat of, after an angelical manner,
Ch. 11] CIRCUMSTANCES OF THE TEMPTATION 183
and also pleasant to behold, or corporeal, as Moses
also saith. Now it may be asked, What then was
properly the tempting in Adam ?
The Gate of Good and Evil.
14. We have a very powerful testimony hereof,
and it is known in nature, and in all her children,
in the stars and elements, in the earth, stones, and
metals; especially in the living creatures, as you
see, how they are evil and good, viz. lovely
creatures, and also venomous evil beasts ; as toads,
adders, and serpents [or worms] ; so also there is
poison and malice in every sort of l life of the l Or living
third Principle : And the [fierceness or] strongness
must be in nature, or else all were a death, and
a nothing.
The Depth in the Centre.
15. As is mentioned before, the eternal mind
standeth thus 2in the darkness, and vexeth itself, a Or unknown,
and longeth after the light, to generate that ; and
the anguish is the source, and the source hath in
it many forms, till that it reacheth the fire in its
substance, viz. [it hath] bitter, sour, hard, cold,
strong, darting forth, or flashing ; in the root of
itself sticketh the joy and pain alike ; viz. when it
cometh to the root of the fire, and can reach the
light, then out of the wrath [or sternness] cometh
the great joy. For the light putteth the stern
form into great meekness ; on the contrary, that
184 THE THREE PRINCIPLES [Ch. 11
form which cometh only to the root of the fire,
1 Or grimness, that continueth in the l wrath.
fierceness.
16. As we are to know, that when God would
manifest the eternal mind in the darkness, in the
2 Or by. third Principle 2 with this world, then first all forms
in the first Principle till fire were manifested, and
that form now which comprehended the light, that
became angelical and paradisical; but that which
comprehended not the light, that remained to be
wrathful, murderous, sour and evil, every one in
its own form and essence. For every form desired
also to be manifested, for it was the will of the
eternal essence to manifest itself. But now one
form was not able to manifest itself alone in
the eternal birth, for the one is the member
of the other, and the one without the other
would not be.
17. Therefore the eternal Word, or Heart of God,
wrought thus in the dark and spiritual matrix,
which in itself, in the originalness without the
light, would be [as it were] dumb [or senseless],
and hath generated a corporeal and palpable [or
comprehensible] similitude of its essence, in which
all the forms were brought forth out of the eternal
formation, and brought into essence. For out of
the spiritual form, the corporeal [form] is generated,
and the eternal Word hath created it by the Fiat,
to stand thus.
18. Now then, out of these forms, out of the
matrix of the earth, by the Fiat, in the Word,
Ch. 11] CIRCUMSTANCES OF THE TEMPTATION 185
went forth all the creatures of this world ; also
trees, herbs, and grass, every one according to its
kind ; as also worms, evil and good, as every form
in the matrix of the genetrix had its original.
And thus it was also with the fruits in the paradise
of this world in the Garden of Eden ; when the
word was spoken, Let there come forth all sorts
of trees and herbs, then out of all forms [or the
genetrix or womb] trees and herbs came forth and
grew, which were altogether good and pleasant ;
for the word in the Fiat had 1 imprinted itself in ' imaged or
imagined.
all the forms.
19. But then the darkness and source [or pain]
were in the midst in the centre, wherein death,
the wrathfulness, decay, and the corruptibility did
stick ; and if that had not been, this world would
have stood for ever, and Adam would not have
been tempted: 2They also, like a 3 death (or a2 the darkness,
. /• , -i \ T i i ,1 an(l source, or
corrupting worm 01 the source) did work together, pain.
and generate the Tree of Good and Evil in the3mors-
midst of its seat [or place], because death stuck in
the midst of the centre, by which this world will
be kindled in the fire at the end of the days. And
this source is even the anger of God, which by the
Heart or light of God in the eternal Father is con-
tinually put into the meekness ; and therefore the
Word or Heart of God is called the eternal
mercifulness of the Father.
20. Seeing then all the forms of the eternal
nature were to come forth [it is so come to pass],
186 THE THREE PRINCIPLES [Ch. 11
as you may see in toads, adders, worms, and evil
beasts ; for that is the form which sticketh in the
midst in the birth of all creatures, viz. the poison
[venom], or brimstone-spirit ; as we see that all
creatures have poison and gall ; and the life of the
creatures sticketh in the power [or might] of it
[the poison] ; as you may find before in this book,
in all the chapters, how the eternal nature taketh
its original, how it worketh, and how [or after what
manner] its essence [being or substance] is.
21. Now thus the tree of the strong [tartness,
or wrath] (which is in the midst of nature) grew
also in the midst of the Garden of Eden ; and was
(according to the ability of its own form which it
hath from the eternal quality in the originalness)
the greatest and the mightiest [tree]. And here it
may be seen very clearly, that God would have
preserved and had man to be in paradise, for he
forbad him this tree, and caused other fruit enough
[besides] to grow in the forms and essences.
The Gate of the Tempting.
22. St Paul saith, God foresaw [or elected]
man, before the ground [or foundation] of the
world was laid : Here we find the ground so very
[plain or] fair, that we have a delight to write on,
1 Wisdom. and to seek the l Pearl. For behold, in the eternal
wisdom of God, before the creation of the world,
the fall of the devils, and also of man, appeared in
the eternal matrix, and was seen. For the eternal
Ch. 11] CIRCUMSTANCES OF THE TEMPTATION 187
Word in the eternal light knew very well, that if
it came to manifest the fountain of the eternal
birth, that then every form would break forth ;
yet it was not the will of the love in the Word of
the light, that the forms of the tart [sour, strong
wrath] should elevate themselves above the meek-
ness ; but it had such a mighty [or potent] form,
that it is so come to pass.
23. Therefore the devil also, in regard of the
might of the tart [strong fierce wrath], was called
a prince of this world in the [angry strong]
fierceness, of which you shall find [more] about the
fall. And therefore God created but one man ; for
God would that man should continue in paradise,
and live eternally ; and on the contrary, the stern-
ness [or strong fierce wrath] would tempt him, [to
try] whether he would put his imagination and
will wholly into the Heart of God, and into
paradise, wherein he was.
24. And because Adam was drawn forth out of
the strong [stern, sour] essences, therefore he must
be tempted, [to try] whether his essences (out of
which his imagination and lust proceeded) could
stand in the heavenly quality, and whether he
would eat of the Verbum Domini [the Word of
the Lord] ; and [to try] which essence, whether the
paradisical, or the strong [fierce, wrathful], would
overcome in Adam.
25. And this was the purpose of God, therefore
to create but one man, that the same might be
188 THE THREE PRINCIPLES [Ch. 11
tempted [and tried] how he would stand, and that
upon his fall he might the better be helped : And
the Heart of God did before the foundation of the
world in his love foreintend [or prepurpose] to
come to help [him] ; and when no other remedy
could do it, the Heart of God himself would become
man, and regenerate man again. x
26. For man is not fallen out of strong [fierce,
angry] pride, like the devil ; but his earthly
essences have overcome his paradisical essences, and
brought them into the earthly lust, and in that
regard he hath grace again bestowed upon him.
The highest, strongest, and the mightiest Gate of
the Temptation in Adam.
27. Here I will faithfully admonish the Reader,
1 not only in deeply to consider Moses, for l here, under the veil
but in ail ' of Moses, he may look upon the face of Moses :
ings. Also he may see the second Adam in the Move of
or°iaWOmb' ^e yirgin : Also he may see him in ^s temptation,
and upon the cross ; as also in death ; and lastly,
in the virtue of the resurrection at the right hand
of God : Also you may see Moses on mount Sinai ;
and lastly, the clarification [or transfiguration] of
Christ, Moses and Elias on mount Tabor : Also
you may see herein the whole Scripture of the Old
and New Testaments : Also you find herein all the
Prophets from the beginning of the world hitherto,
and all the might and power of all tyrants, where-
fore things have gone so, and must still go [as they
Ch. 11] CIRCUMSTANCES OF THE TEMPTATION 189
do] : Lastly, you find the golden gate of the
omnipotence [or almightiness], and of the great
power in the love and humility; and wherefore
the children of God must still be tempted ; and
wherefore the noble grain of mustard-seed must
grow in storms, crosses, and misery, and wherefore
it cannot be otherwise : Also herein you find the
essence of all essences.
28. And it is the gate of the lily, concerning
which the spirit witnesseth, that it will l hereafter 1 shortly.
grow in the wrathful tree, and when it groweth,
it will bring us true knowledge, by its pleasant and
fragrant smell, in the Holy Trinity ; by which
smell Antichrist 2 will be stifled, and the tree of a Note, we
the stern anger be broken down, and the beast ceaithe erp
enraged, which hath its might and strength
the tree for a time, till it be dry and fiery, because
it can get no more sap from the wrathful tree that
is broken down ; and then it will smell [or lift up
itself] in the [fierce, tart] 3 wrath against the tree 3 Or rage.
and the lily, till the tree (of which the beast did
eat and was strong) destroyeth the beast, and his
power remaineth in the fire of the originalness.
And then all doors [will] stand open in the great
tree of nature, and the priest Aaron [will] give
his garment and fair ornament to the Lamb, that
was slain and is [alive] again.
29. Reader, who lovest God ; hereby it will be
shewn thee, that the great Mysteries * meet us, 4 Or are im-
•_ . . parted to us.
concerning the hidden things that were in Adam
190 THE THREE PRINCIPLES [Ch. 11
before his fall, and that yet there are much greater
after his fall, when he was as it were dead, and yet
1 Or continual living ; and here is shewn the l birth of the eternal
essence, and wherefore it still must thus have been,
that Adam must have been tempted, and wherefore
it could not have been otherwise ; though reason
2speaketh continually 2gainsayeth it, and allegeth God's
against it. . . . .' , . ,
omnipotency, that it was in him to hinder, or
suffer the doing of it.
30. Beloved reason, leave off your thoughts, for
with these thoughts and conceits you know not
God, nor the eternity. Then how will you with
such thoughts know the similitude which God
generated out of the eternal mind ? It hath here
been sundry times mentioned to you, that the
mind (which yet is the greatest essence in man)
3 in a working doth not stand 3 in a source.
is fre^. ' 31. If we think of [or consider] the incliner,
what that was which inclined and drew Adam
to that which was forbidden, that he should lust
contrary to the command of God, whereas he
was yet in great perfection, then we shall find
the eternal mind, out of which Adam was also
created ; and that because he was an extract out
of the eternal mind, out of all essences of all the
three Principles, therefore he must be tempted
[to try] whether he could stand in paradise : For
the Heart of God desired that he should continue
in paradise, but now he could not continue in
paradise, except he did eat paradisical fruit ;
Ch. llj CIRCUMSTANCES OF THE TEMPTATION 191
therefore now his Heart should have been wholly
1 inclined towards God ; and so he should have 1 given up to
lived in the divine centre, and God had wrought
in him.
32. Now what opposed him, or what drew him
from paradise to disobedience, so that he passed
into another image [form or condition] ? Behold,
thou child of man, there was a threefold strife in
Adam, without Adam, and in all whatsoever
Adam beheld. Thou wilt say, What was it ? It
was the three Principles ; first, the kingdom of
hell, the power of the wrath ; and secondly, the
kingdom of this world, with the stars and elements ;
and thirdly, the kingdom of paradise, that desired
to have him.
33. Now these three kingdoms were in Adam,
and also 2 without him ; and in the 3 essences there 2 extra.
was a mighty strife, all drew as well in Adam as t
without Adam, and would fain have him ; for he
was a great lord [come] out of all the [powers or]
virtues of nature. The Heart of God desired to
have him in paradise, and [would] dwell in him ;
for it said, it is my image and similitude. And
the kingdom of wrath [and of the fierce tartness]
would also have him ; for it said, he is mine, and
he is [proceeded] out of my fountain, out of the
eternal mind of the darkness ; I will be in him,
and he shall live in my might, for he is generated
out of [that which is] mine ; I will, through him,
shew great and strong power. The kingdom of
192 THE THREE PRINCIPLES [Ch. 11
this world said, he is mine ; for he beareth my
image, and he liveth in [that which is] mine, and
I in him ; he must be obedient to me, I will tame
him and compel him, I have all my members in
him, and he in me ; I am greater than he, he must
1 Or steward, be my l householder, I will shew my fair wonders
and virtues in him, he must manifest my wonders
and virtues, he shall keep and manage my herds,
I will clothe him with my fair glory ; as now it is
to be seen.
34. But when the kingdom of the fierceness, of
the wrath, of death, and of hell, saw that it had
lost, and could not keep man, then it said, I am
2 mws. 2 death, and a worm, and my virtue [or power] is in
him, and I will grind him and break him to pieces,
and his spirit must live in me ; and although thou
world supposeth that he is thine, because he beareth
thy image, yet his spirit is mine, generated out of
my kingdom ; therefore take what is thine from
him, I will keep that which is mine.
35. Now what did the virtue in Adam, in this
strife ? It flattered with all the three [kingdoms].
It said to the Heart of God, I will stay in paradise,
and thou shalt dwell in me : I will be thine, for
thou art my Creator, and thou hast thus concreted
[or extracted] me out of all the three Principles,
and created me : Thy refreshment is pleasant, and
thou art my bridegroom, I have received of thy
fulness, and therefore I am impregnated [or with
child], and I will bring forth a virgin, that my
Ch. 11] CIRCUMSTANCES OF THE TEMPTATION 193
kingdom may be great, and that thou mayest have
mere joy in me : I will eat of thy fruit, and my
spirit shall eat of thy virtue [or power] ; and thy
name in me shall be called 1MMANUEL, God
with us.
36. And when the spirit of this world perceived
that, then it said, Wherefore wilt thou only eat of
that which thou comprehendest not, and drink of
that which thou feelest not ? Thou art not yet
merely a spirit, thou hast from me all the kinds
of comprehensibility in thee ; behold, the compre-
hensible fruit is sweet and good, and the com-
prehensible drink is l mighty and strong, eat and l powerful,
drink from me, and so thou shalt come to have virtue or
all my virtue and beauty ; thou mayest in me be s
mighty [and powerful] over all the creatures, for
the kingdom of this world shall be thy own, and
thou shalt be lord upon earth.
37. And the virtue in Adam said, I am upon
earth, and dwell in this world, and the world is
mine, I will use it according to my lust [will, and
pleasure]. Then came the command of God (which
was 2 received in the centre of God, out of the a enclosed,
circle [or circumference] of the eternal life), and compre-
said, In the day that thou eatest of the earthly
fruit, thou shalt die the death : This command
was comprehended or enclosed (and hath its original
in the eternal Father) in the centre, where the
eternal Father continually from eternity generateth
his Heart or Son.
13
194 THE THREE PRINCIPLES [Ch. 11
38. Now when the worm of darkness saw the
command of God, it thought with itself, here thou
1 Or have wilt l not prevail, thou art spirit without body,
nothing to . 7 111
do. and contrariwise, Adam is corporeal, thou hast
but a third part in him, and besides, the command
is in the way ; thou wilt even slip [or creep] into
the essences, and flatter with the spirit of this
world, and take a creaturely form upon thee, and
send a legate [or ambassador] out of my kingdom,
clothed in the form of a serpent, and wilt per-
suade him to eat of the earthly fruit, and then
the command destroyeth his body, and the spirit
remaineth [to be] mine. Here now the legate
[or ambassador], the devil, was very willing [and
ready] at this, especially because Adam in paradise
was in his place, where he should have been ; and
[he] thought [with himself], Now thou hast an
opportunity to be revenged ; thou wilt mingle lies
and truth so together, that Adam may not [observe
or] understand it, [the treachery], and so thou wilt
tempt him.
Of the Tree of Knowledge [of] Good and Evil.
2 might. 39. I have told you before, out of what 2 power
the tree is grown ; viz. that it grew out of the
earth, and hath wholly had the nature of the earth
in it, as at this day all earthly trees are [so] (and
no otherwise, neither better nor worse), wherein
corruptibility standeth, as the earth is corruptible,
and shall pass away in the end, when all shall
Cll. 11] CIRCUMSTANCES OF THE TEMPTATION 195
go into its l ether, and nothing else - shall remain l Or recep-
of it besides the figure. Now this was the
tree which stood in the midst of the garden in
Eden, whereby Adam must be tempted in all
essences ; for his spirit should rule powerfully
over all essences, as the holy angels, and God
himself doth.
40. Besides, he was created by the Word, or
Heart of God, that he should be his image and
similitude, very powerfully in all the three Prin-
ciples, [and be] as great as a prince or throne-angel.
But this tree standing thus in the garden, and of all
the trees that only did bear earthly fruit, therefore
Adam looked so often upon it, because he knew
that it was the Tree of Knowledge of Good and
Evil, and the virtue of the tree pressed him to it
so very hard (which virtue was also in him) that
the one lust infected [poisoned or mingled with]
the other : And the spirit of the great world
pressed Adam so very hard, that he became infected,
and his virtue [or power] was overcome. Here
the paradisical man was undone, and then said the
Heart of God, It is not good that man [should]
be alone, we will make him a help [or consort]
to be with him.
41. Here God saw his fall, and that he could
not stand, because Adam's imagination and lust
was so eager after the kingdom of this world, and
after the earthly fruit, and that Adam would not
generate a perfect paradisical man out of himself,
196
THE THREE PRINCIPLES
[Ch. 11
but an infected [poisoned man], according to the
lust, and would fall into corruptibility. And the
text in Moses soundeth further very right, thus,
And God let a deep sleep fall upon man, and he
slept \orfelLasleep}.
THE TWELFTH CHAPTER
Of ike Opening of the Holy Scripture, that the
Circumstances may be highly considered.
The Golden Gate, which God affordeth to the last World,
wherein the LUy shall flourish [and blossom].
1. ~T~ OVING Reader, I had need have an
-J — J angelical tongue for this description,
and thou an angelical mind, and then we should
well understand one another : But seeing we have
them not, therefore we will express the great deeds
of God with the earthly tongue, according to our
[received] gift and knowledge, and open the
Scripture to the Reader, and give him occasion to
consider further, whereby the Pearl might be sought
and found at last ; therefore we will work in our
day-labour, l according to our duty, till the 2 Pearl i and lead
Of the lily be found. come after us
2. Reason asketh : How long was Adam in
paradise before his fall, and how long did the
temptation last? I cannot tell thee that, out of
Moses' description of the creation, for it is for
great cause concealed : Yet I will shew thee the
* Or search
wonders of God, and 3 expound them, according to into them.
197
198
THE THREE PRINCIPLES
[Ch. 12
1 Or under-
stand.
2 Or fire
flaming.
8 in the spirit
of the great
world.
4 in the law.
8 the law.
his chosen.
the knowledge that is given me, whereby thou
mayest the better learn to * consider the temptation
and the fall of Adam.
3. Beloved reason, look into the glass of the
actions and deeds of God. When God appeared
to Moses in the 2 burning bush, he said, Pull off
thy shoes ; for here is a holy place : What was
that? Answer: God shewed [Moses~\ thereby his
earthly birth. For he would give him a law,
wherein man should live (if it were possible), and
attain salvation : But who was it that gave the
law, and commanded man to live therein ? Answer :
It was God the Father, out of his centre, and
therefore it was done with fire and thunder ; for
there is no fire and thunder in the Heart of God,
but kind love.
4. Hereupon reason will say, Is not God the
Father one [and the same] essence with the Son ?
Answer : Yes, [they are] one essence and will. By
what means then did he give the law ? Answer :
By the spirit of the great world ; because Adam
after the fall, and all men, lived 3 therein, therefore
it must be tried, whether man could live 4 therein, in
confidence towards God. Therefore he established
it with great wonders [or miracles], and gave 6it
clarity [shining brightness or glory] ; as may be
seen in Moses, who had a [glorious bright] shining
face. And when he had chosen to himself this
people, he destroyed the children of unbelief, and
brought 6them out with wonders into theT wilder-
Ch. 12] OPENING OF THE HOLY SCRIPTURE 199
ness ; and there it was tried whether men could live
in perfect obedience under this clarity [glory or
brightness].
5. What was done there ? Answer : Moses was
called by God (out from [among] the children of
Israel) up into mount Sinai, and stayed there
forty days : And then he would try the people
whether it were possible for them to put their
trust [or confidence] in God, that they might be
fed with l heavenly bread, that so they might attain * manna,
perfection. And there now stood the mind majoris
mundi, of the 2 great world ; and on the contrary, 2 Or macro-
co sin
the eternal mind of God, in strife one against
another ; God required obedience, and the mind of
this world required [or desired] the pleasure of this
transitory life, as eating, drinking, playing, dancing ;
therefore they chose them moreover their belly-god,
a Golden Calf, that they might be free and live
without law.
6. Here you see again, how the three Principles
strove one against another about man : The law
that was given to Adam in the Garden of Eden
brake forth again, and desired to have obedience ;
in like manner, also, the spirit of strong [fierce-
ness or] wrath brake forth again in the false fruit
and voluptuousness, and sought the corruptible life.
And this strife now lasted forty days, before they
set up the calf, and fell [wholly like Adam] from
God ; so long the strife of the three Principles
continued.
200 THE THREE PRINCIPLES [Ch. 12
7. But now, when they were fallen away from
God, [as Adam was], then came Moses with
Joshua, and saw the apostasy [or falling away],
and brake the tables in pieces, and led them into
the wilderness ; where they must all die, except
Joshua and Caleb : For the clarity [or brightness]
of the Father in the fire, in the first Principle,
could not bring them into the Promised Land ;
and although they did eat manna, yet it did not
help [in] the trial, only Joshua, and at length
JESUS, must do it.
8. And when the time came, that the true
Champion [or Saviour] returned again out of
paradise, and became the child of the virgin, then
was renewed, the strife of the three Principles 1 came again. For
there he was again set before the tempting tree,
and he -must endure the hard brunt before the
tempting tree, and stand out the temptation of the
three Principles, which was not possible for the first
Adam to do. And there the strife continued forty
days and forty nights, just so long as the strife with
Adam in paradise continued, and not an hour
longer ; and then the Champion [or Saviour] over-
came. Therefore open your eyes aright, and look
upon the Scripture aright ; although it be brief and
obscure [to reason], yet it is very true.
9. You find not in Moses, that Adam was driven
out of paradise the first day ; the temptation of
Israel, and of Christ, informeth us quite otherwise.
For the temptation of Christ is to a tittle (in all
Ch. 12] OPENING OF THE HOLY SCRIPTURE 201
circumstances) the same with the temptation of
Adam.
10. For Adam was tempted forty days in
paradise, in the Garden of Eden, before the
tempting tree, [and tried] whether he could stand,
whether he could set his inclination on the Heart
of God, and only eat of the Verbum Domini [the
Word of the Lord] ; and then [if he had stood],
God would have given him his body (the heavenly
limbus) to eat, that he should eat it in his mouth,
not into his body ; he should have brought forth the
child of the virgin out of himself ; for he was neither
man nor woman [male nor female] ; he had the
matrix, and also the man [or masculine nature] in
him, and should have brought forth the virgin full
of modesty and chastity out of the matrix, without
rending of his body.
11. And here is the strife in the Revelation of
John, where a woman brought forth a son, which
the dragon and the 1worm would devour; and » Or serpent.
there stood the virgin upon the earthly moon, and
despiseth the earthiness, and treadeth it under feet.
And so should Adam also have trodden the earthi-
ness under foot, but it overcame him ; therefore
afterwards the child of the virgin (when it had
overcome the tempting tree) must also enter into
the first death of the strong [fierce] wrath in the
death, and overcome the first Principle.
12. For he stood forty days in the temptation in
the wilderness, where there was no bread nor drink,
202
THE THREE PRINCIPLES [Ch. 12
then came the tempter, and would have brought
him from obedience, and said, He should out of the
stones make bread ; which was nothing else, but
that he should leave the heavenly bread (which man
receiveth in faith and in a strong confidence in God),
and put his imagination into the spirit of this
world, and live therein.
13. But when the child of the virgin laid the
heavenly bread before him, and said, Man liveth
1 Or by, or of. not only * from this world, * from the earthly eat-
ing and drinking, then came the second way [or
kind] of temptation forth, viz. the might [power,
dominion, and authority] of this world ; the prince
of the wrath [or strong fierceness] would give
him all the power of the stars and elements, if he
would put his imagination into him, and pray to
[or worship] him. That was the right scourge [or
whip] wherewith Adam was 2 scourged, [viz.'] with
the might, riches, and beauty of this world, after
which at last Adam lusted, and was taken ; but
the child of the virgin laid before him that the
kingdom was not his, [viz.'] belonging to the prince
of the [fierce, strong] wrath, but [it belonged] to the
Word and Heart of God ; he must worship God,
and serve him only.
14. The third temptation was the same into which
the devil also was fallen, 3with high-mindedness [or
pride], when he [Christ] was tempted to have flien
from above, from the pinnacle of the temple, and
should have elevated himself above humility and
2 Or driven
ou with.
3 Or out of.
Ch. 12] OPENING OF THE HOLY SCRIPTURE 203
meekness ; for the meekness maketh the angry
Father, in the originalness, soft and joyful, so that
the Deity [thus] becometh a soft and pleasant
essence.
15. But lord Lucifer would (in the creation) have
fain been above the meekness of the Heart of God,
above the end of nature ; therefore he would fain
also have persuaded the son of the virgin to fly
without wings, above the end of nature, in pride ;
of which shall be handled in its due place at large.
I have brought this in thus, but in brief, that my
writing may be the better understood, and how it
stands with [or upon] the ground [or foundation] of
the Scripture, and is not any new thing, neither
shall there be any thing new [in them], but only
the true knowledge, in the Holy Ghost, of the
essence of all essences.
Of Adam's Sleep
16. Adam had not eaten of the fruit before his
sleep, till his wife was created out of him ; only his
essences and inclination had eaten of it in the spirit
by the imagination, and not in the mouth ; and
thereupon the spirit of the great world captivated
him, and mightily * qualified in him [or infected him]. l Or wrought
And then instantly the sun and stars wrestled with
him, and all the four elements wrestled so mightily
and powerfully, that they overcame him ; and [so]
he sank down into a sleep.
17. Now to an understanding man it is very easy
204
THE THREE PRINCIPLES
[Ch. 12
1 Or which
will 1)6
20rpropaga-
to be found and known, that there neither was, nor
should be any sleep in Adam, when he was in the
image of God. For Adam was such an image as
we shall be at the resurrection of the dead, where
we shall have no need of the elements, nor of the
sun, nor stars, also [of] no sleep, but our eyes shall
be always open eternally, beholding the glory of
God, 1 from whence will be our meat and drink ;
an^ tne centre iQ tne 2 multiplicity, or springing up
of the birth, affordeth mere delight and joy ; for
God will bring forth out of the earth into the
kingdom of heaven no other [kind of] man, than
[such a one] as the first [was] before the fall ; for
he was created out of the eternal will of God ; that
[will] is unchangeable, and must stand ; therefore
consider these things deeply.
18. 0 thou dear soul, that swimmest in a dark
3 lake, incline thy mind to the gate of heaven, and
behold what the fall of Adam hath been, which
God did so greatly loathe, that [because of it]
Adam could not continue in paradise : behold and
consider the sleep, and so you shall find it all.
4 Or a being Sleep is nothing else but 4 an overcoming ; for the
overcome. . ... n
sun and the stars are still in a mighty strife, and
the element of water, [viz.'] the matrix, is too weak
for the fire and the stars, for that [element] is the
[being] overcome in the centre of nature, as you
find before in many places.
19. And the light of the sun is as it were a god
in the nature of this world, and by its virtue [and
Or bath.
Cb. 12] OPENING OF THE HOLY SCRIPTURE 205
influence] it continually kindleth the stars [or con-
stellations], whereby the stars [or constellations]
(which are of a very terrible and anguishing
essence) continually exult in triumph very joyfully.
For it [the sun] is an essence like the light of God,
which kindleth and enlighteneth the dark mind of
the Father, from whence, by the light, there ariseth
the divine joy in the Father.
20. And so it [the sun] maketh a triumphing, or
rising [to be] in the l matrix of the water, always J root or
like a 2 seething ; for the stars altogether cast their 3 Or ^
virtue [or influence] into the matrix of the water,
as s being therein ; in like manner also now the 3 the stars
matrix of the water is continually seething and matrix,
rising, from whence cometh the * growing in trees, « vegetation,
plants, grass, and beasts. For the uppermost
regimen [or dominion] of the sun and stars, and
also of the elements, ruleth in all creatures, and it
is a blossom or bud from them, and without their
power, there would be in this world, in the third
Principle, no life, nor mobility, in any manner of
thing, nothing excepted.
21. But the living creatures, as men, beasts,
and fowls, have the tincture in them, for in the
beginning they were an extraction [taken] from
the quality of the stars and elements by the Fiat.
And in the tincture [there] standeth the continual
kindling fire, which continually draweth the virtue
or oleum [the oil] out of the water ; from whence
cometh the blood, in which the noble life 6 standeth. • Or i«.
206 THE THREE PRINCIPLES [Ch. 12
22. Now the sun and the stars [or constellations]
continually kindle the tincture, for it is fiery ; and
the tincture kindleth the body, with the matrix of
the water, so that they are always boiling [rising]
and seething. The stars [or constellations] and
the sun are the fire of the tincture, and the tincture
is the fire of the body, and so all are seething.
And therefore when the sun is underneath, so that
its beams [or shining] is no more [upon a thing],
then the tincture is weaker, for it hath no kindling
from the virtue of the sun. And although the
virtue of the stars and the quality are kindled from
the sun, yet all is too little, and so it becometh
feeble [or as it were dead]. And when the tincture
is feeble, then the virtue in the blood (which is the
tincture) is wholly weak, and sinketh into a sweet
rest, as it were dead or overcome.
23. But now in the tincture only is the under-
standing, which governeth the mind, and maketh
the [thoughts or] senses ; therefore all is as it
were dead, and the constellation now only ruleth in
the root of the first Principle, where the Deity, like
a glance [lustre] or virtue, worketh in all things :
There the starry spirit in the glance of the glass
of the divine virtue in the element of fire looketh
into the matrix of the water, and setteth his jaws
open after the tincture, but that is void of power ;
and therefore he taketh the virtue of the tincture
(viz. the mind) and mingleth [or qualifieth] with
it, and then the mind sealeth the elements, and
Ch. 12] OPENING OF THE HOLY SCRIPTURE 207
worketh therein dreams and l visions, all according \representa-
tions.
to the virtue of the stars ; for 2 it standeth in the 2 the mind
working and quality of the stars ; and these are the Con818teth-
dreams and visions of the night in the sleep.
The Gate of the highest Depth of the
Life of the Tincture.
24. Though the doctor, it may be, knoweth what
the tincture is, yet the simple and unlearned do
not, who many times (if they had the art) have
better gifts and understanding than the doctor,
therefore I write for those that seek ; though
indeed I hold, that neither the doctor, nor the
alchemist, hath the ground of the tincture, unless
he be born again in the spirit ; such a one seeth
through all, whether he be learned or unlearned ;
with God the peasant is as acceptable as the doctor.
25. The tincture is a thing that separateth, and
bringeth the pure and clear from the impure ; and
that bringeth the life of all sorts of spirits, or all
sorts of essences, into its highest [pitch] degree [or
exaltation]. Yea it is the cause of the shining, or
of the lustre : It is a cause that all creatures see
and live. But its form is not one and the same [in
every thing] ; it is not in a beast, as in man ; so
also it is different in stones and herbs ; although it
is truly in all things, yet in some things strong,
and in some weak.
26. But if we search what it is in essence and
property, and how it is generated, then we find a
208
THE THREE PRINCIPLES
[Ch. 12
1 being,
essence, or
thing.
2 the image
of itself.
very worthy [precious] noble l substance in its
birth, for it is come forth from the virtue, and the
fountain of the Deity, which hath imprinted 2 itself
in all things. And therefore it is so secret and
hidden, and is imparted to the knowledge of none
of the ungodly, to find it, or to know it. And
although it be there, yet a vain, false [or evil] mind
is not worthy of it, and therefore it remaineth
hidden to him : And God ruleth all in all incom-
prehensibly and imperceptibly to the creature ; the
creature passeth away it knoweth not how ; and
the shadow and the figure of the tincture con-
tinueth eternally ; for it is generated out of the
eternal will : But the spirit is given to it by the
Fiat, according to the kind of every creature ; also
in the beginning of the creation it was implanted
and incorporated in jewels, stones, and metals,
according to the kind of every one.
27. It was from eternity in God, and therefore
it is eternally in God. But when God would create
a similitude of his essence, and that it should be
generated out of the darkness, then it stood in the
flash of fire that went forth, in the place where
the fifth form of the birth of love generateth itself
in the similitude. For it was generated out of
the fountain of the will, out of the Heart of God,
and therefore its shadow continueth in the will of
God eternally ; and for the sake thereof also the
shadow of all creatures, and of every [essence]
substance [or thing], which was ever generated
Ch. 12] OPENING OF THE HOLY SCRIPTURE 209
in the similitude, remaineth eternally ; for it is
the similitude of God, which is generated out of the
eternal will ; yet its spirit continueth not eternally
in the third Principle of this world ; that ceaseth,
or passeth away with the ceasing of the springing,
or the ceasing of the life.
28. For all whatsoever liveth in the third
Principle, corrupteth [or passeth away], and goeth
into its ether and end, till [it cometh] to the figure
of the tincture ; and that continueth standing
eternally as a shadow or will, without spirit or
mobility : But in the second Principle the tincture
continueth eternally standing in the spirit, and in
the substance [or essence], all very powerfully, viz.
in angels and men, as also in the beginning [or
first springing] of every substance ; for their centre
to the birth is eternally fixed [or stedfast].
Of its [the Tinctures'] Essences and Property.
The deep Gate of Life.
29. Its essence is the flash in the circle [or
circumference] of the springing of the life, which
in the water maketh the glance and shining ; and
its root is the fire ; and the stock is the [sour]
harshness. Now the flash separateth the bitterness
and harshness from the water ; so that the water
becometh soft [fluid], and clear, wherein then the
1 sight of all creatures doth consist, so that the » or faculty
spirit in the flash in the matrix of the water doth °
see ; and the flash standeth therein like a glance
14
210 THE THREE PRINCIPLES [Ch. 12
1 fuifiiieth or ("or lustre], and l filleth the spirit of the essences :
satisfieth.
from which the essence draweth vehemently to
itself ; for it is the [sour] harshness, and the flash
continually separateth the darkness from the light,
and the impure from the pure ; and there now
standeth the divine virtue [or power] : And the
divine glance continually imagineth [or imprinteth]
itself in the pure, from which the [sour] strong
[property] is separated out from nature ; and the
divine glance maketh the pure sweet ; for it
mingleth itself [or infecteth] there.
30. But the sweetness is like oil or fire, wherein
the flash continually kindleth itself, so that it
shineth : But the oil being sweet, and mingled with
the matrix of the water, therefore the shining
8 pleasant. light is steady [constant and fixed] and 2 sweet :
But being it cannot, in the nature of the water,
continue to be an oil only (because of the infection
of the water) therefore it becometh thick ; and the
[nature or] kind of the fire coloureth it red ; and
this is the blood and the tincture in a creature,
wherein the noble life standeth.
Of the Death and of the Dying.
The Gate of Affliction and of Misery.
31. Thus the noble life in the tincture standeth
in great danger, and hath hourly to expect the
[corruption, or destruction, breaking, or] dissolu-
tion ; for as soon as the blood (wherein the spirit
liveth) floweth out [or passeth away] the essence
Ch. 12] OPENING OF THE HOLY SCRIPTURE 211
[breaketh or] dissolveth, and the tincture flieth
away like a glance or shadow ; and then the source
[or springing up] of the fire is out, and the body
becometh stiff.
32. But alas ! the life hath many greater and
more powerful enemies ; especially the four elements
and the constellations [or stars]. As soon as [any]
one element becometh too strong, the tincture
flieth from it, and then the life hath its end : If
it be overwhelmed with water, it groweth cold, and
the fire goeth out, then the flash flieth away like
a glance or shadow : If it be overwhelmed with
earth, viz. with impure matter, then the flash
groweth dark, and flieth away : If it be over-
whelmed with air. that it be stopped, then the
tincture is stifled, and the springing essences, and
the flash breaketh into a glance, and goeth into its
ether. But if it be overwhelmed with fire or heat,
the flash is enflamed, and burneth up the tincture,
from whence the blood becometh dark, and swarthy,
or black, and the flash goeth out in the meekness.
33. 0 how many enemies hath the life among
the constellations [or stars], which qualify [or
mingle their influence] with the tincture and
elements. When the planets and the stars have
their conjunctions, and where they cast their
poisonous rays into the tincture, there ariseth in
the life of the meek tincture, stinging, tearing, and
torturing. For the sweet [or pleasant] tincture
(being a sweet and pleasing refreshment) cannot
212 THE THREE PRINCIPLES [CL 12
endure any impure thing. And therefore when
such poisonous rays are darted into it, then it
resisteth and continually cleanseth itself; but as
soon as it is overwhelmed, that it is darkened,
then the flash goeth out, the life breaketh, and the
body falleth away, and becometh a cadaver, carcase
[or dead corpse] ; for the spirit-is the life.
34. This I have here shewn very briefly and
summarily, and not according to all the circum-
stances, that it might thereby be somewhat under-
stood [by the way, what] the life [is]. In its due
place all shall be expounded at large, for herein
is very much contained, and there might be great
volumes written of it; but I have set down only
this, that the overcoming and the sleep might
be apprehended.
The Gate [or Exposition] of the heavenly Tincture,
how it was in Adam before the Fall, and how
it shall be in us after this Life.
35. Great and mighty are these secrets, and
that seeketh and findeth them, hath surpassing joy
therein ; for they are the true heavenly bread for
the soul. If we consider and receive the knowledge
of the heavenly tincture, then there riseth up the
knowledge of the divine kingdom of joy, so that
we wish to be loosed from the vanity, and to live
in this birth ; which yet cannot be, but we must
finish our day's work.
36. Reason saith : Alas ! If Adam had not
Ch. 12] OPENING OF THE HOLY SCRIPTURE 213
lusted, he had not fallen asleep : if I had been as
he I would have stood firm, and have continued
in paradise. Yes, beloved reason, you have hit the
matter well, in thinking so well of thyself! I will
shew thee thy strength, and the gate ; and do
but thou consider how firm thou shouldst stand,
if thou didst stand as Adam did before the
tempting tree.
37. Behold, I give you a true similitude :
Suppose that thou wast a young man, or young
maid [or virgin] (as Adam was both of them in
one [only] person), how dost thou think thou
shouldst stand ? Suppose thus, set a young man
of good complexion, beautiful, and virtuous ; and
also a fair chaste modest virgin [or young maid],
curiously featured, and put them together ; and
let them not only come to speak together, and
converse lovingly one with another, but so that
they may also embrace one another ; and command
them not to fall in love together, not so much as
in the least thought, also not to have any inclina-
tion to it, much less any infection in the will ;
and let these two be thus together forty days and
forty nights, and converse with one another in
mere joy ; and command them further, that they
keep their will and mind stedfast and never
1 conceive one thought to desire one another and 1 Or propose
. in thought.
not to infect [themselves] with any essence or
property at all, but that their will and inclination
be most stedfast and firm to the command ; and
214 THE THREE PRINCIPLES [Ch. 12
that the young man shall will [and purpose] never
to copulate with this, nor any other maid [or
virgin] ; and in like manner the maid [or virgin]
be enjoined the same. Now, thou reason, full of
misery, defects, and infirmities, how do you think
you should possibly stand here ? Would you not
promise fair with Adaml But you would not
be able to perform it.
38. Thus, my beloved reason, I have set a gloss
before you, and thus it was with Adam. God
had created his work wisely and good, and extracted
the one out of the other. The first ground was
himself, out of which he created the world, and out
of the world [he created] man, to whom he gave
his spirit, and intimated to him, that without
wavering or any other desire, he should live in
him most perfectly.
39. But now man had also the spirit of this
world, for he was [come] out of this world, and
lived in the world : And Adam (understand the
spirit which was breathed into him from God)
was the chaste virgin ; and the spirit which he had
inherited out of nature, from the world, was the
young man. These were now both together, and
rested in one arm.
40. Now the chaste virgin ought to be bent into
the Heart of God, and to have no imagination to
lust after the beauty of the comely young man ;
but yet the young man was kindled with love
towards the virgin, and he desired to copulate with
Ch. 12] OPENING OF THE HOLY SCRIPTURE 215
her ; for he said, Thou art my dearest spouse [or
bride], my paradise, and garland of roses, let me
into thy paradise : I will be impregnated in thee,
that I may get thy essence, and enjoy thy pleasant
love ; how willingly would I taste of the friendly
sweetness of thy virtue [or power] ! If I might
but receive thy glorious light, how full of joy
should I be !
41. And the chaste virgin said, Thou art indeed
my bridegroom and my companion, but thou hast
not my ornament ; my pearl is more l precious than costly.
thou, my virtue [or power] is incorruptible [or
unfadeable], and my mind is constant [or stedfast] ;
thou hast an inconstant mind, and thy virtue is
corruptible [or brittle]. Dwell in my 2 court, and 2 AS in the
I will entertain thee friendly, and do thee much Of the temple,
good : I will adorn thee with my ornaments, and I
will put my garment on thee ; but I will not give
thee my pearl, for thou art dark, and that is shining
and bright.
42. Then said the spirit of nature (viz. the
young man), My fair pearl and chastity, I pray
thee let me enjoy thy comfort, if thou wilt not
copulate with me, that I may impregnate in thee,
yet do but enclose thy pearl in my heart, that I
may have it for my own. Art thou not my golden
crown ? How fain would I taste of thy fruit.
43. Then the 3 chaste spirit out of God in Adam » Or modest.
(viz. the virgin) said, My dear love, and ray com-
panion ; I plainly see thy lust, thou wouldst fain
216
THE THREE PRINCIPLES
[Ch. 12
disposing.
2 Or might.
copulate with me ; but I am a virgin, and thou a
man ; thou wouldst defile my pearl, and destroy
my crown ; and besides, thou wouldst mingle thy
sourness with my sweetness, and darken my bright
light; therefore I will not [do so]. I will lend
thee my pearl, and adorn thee with my garment,
into thy own but I will not give it to be l thy own.
44. And the companion (viz. the spirit of the
world in Adam) said, I will not leave thee, and if
thou wilt not let me copulate with thee, then I will
take my innermost and strongest 2 force, and use
thee according to my will, according to the inner-
most 2 power ; I will clothe thee with the power of
the sun, stars, and elements ; wherein none will
know thee, [and so] thou must be mine eternally :
And although (as thou sayest) I am inconstant, and
that my virtue is not like to thine, and my light
not like thine, yet I will keep thee well enough in
my treasure, and thou must be 3 my own.
45. Then said the virgin, Why wilt thou use
4 violence? Am I not thy ornament, and thy
crown ? I am bright, and thou art dark ; behold,
if thou coverest me, then thou hast no glance [or
lustre] ; and [then] thou art a dark [dusky or black]
worm : And [then] how can I dwell with thee ?
Let me alone ; I [will] not give myself to be thy
own : I will give thee my ornament, and thou shalt
live in my joy, thou shalt eat of my fruit, and taste
6 Or mingle, my sweetness ; but thou canst not 6 qualify with
me ; for the divine virtue is my essence, therein is
3 at my
disposal.
4 Or force.
Oh. 12] OPENING OF THE HOLY SCRIPTURE 217
my fair [or orient] pearl, and my bright [shining]
light generated ; my fountain is eternal : If thou
darkenest my light, and defilest my garment, then
thou wilt have no beauty [or lustre], and canst
not subsist, but thy worm will [corrupt or] destroy
thee, and so I shall lose my companion, which I
had chosen for my bridegroom, with whom I meant
to have rejoiced ; and then my pearl and beauty
would have no l company : Seeing I have given ' recreation
myself to be thy companion for my joy's sake ; if
thou wilt not enjoy my beauty, yet pray continue
in my ornament and excellency, and dwell with me
in joy, I will adorn thee eternally.
46. And the young man said, Thy ornament is
mine already, I [will] use thee according to my
will ; in that thou sayest I shall be broken (corrupted
or destroyed), yet my worm is eternal, I will rule
with that ; and yet I will dwell in thee, and clothe
thee with my garments.
47. And here the virgin turned her to the Heart
of God, and said, My heart and my beloved, thou
art my virtue, from thee I am clear and bright, from
thy root I am generated from eternity ; deliver
me from the worm of darkness which infecteth
[poisoneth] and tempteth my bridegroom, and let
me not be darkened in the obscurity ; I am thy
ornament, and am come that thou shouldst have
joy in me : Wherefore then shall I stand with
my bridegroom in the dark ? And the divine
answer said, The seed of the woman shall break
218
THE THREE PRINCIPLES [Ch. 12
1 angelical
tongues.
2 the Son of
God.
3 standeth.
the head of the serpent, or worm ; and thou
shalt, etc.
48. Behold, dear soul, herein lieth the heavenly
tincture, which we must set down in a similitude,
and we cannot at all express it with words. Indeed,
if we had the tongue of angels, we could then
rightly express what the mind apprehendeth ; but
the pearl is clothed [covered or veiled] with a dark
[cloak or] garment : The virgin calleth stedfastly
to the 2 Heart of God, that he would deliver her
companion from the dark worm ; but the divine
answer 3 still is, The seed of the woman shall break
the serpent's head ; that is, the darkness of the
serpent shall be separated from thy bridegroom ;
the dark garment wherewith the serpent clotheth
thy bridegroom, and darkeneth thy pearl and beau-
teous crown, shall be broken [corrupted or destroyed],
and turn to earth ; and thou shalt rejoice with thy
4 Or purpose, bridegroom in me ; this was my eternal 4 will, it
must stand.
49. Now then when we consider the high
mysteries, the spirit openeth to us the understand-
ing, that this [afore-mentioned] is the true ground
concerning Adam : For his original spirit (viz. the
soul) that was the worm, which was generated out
of the eternal will of God the Father, and in the
time of the creation was by the Fiat (after the
manner of a spirit) created out of that place where
the Father from eternity generateth his Heart,
between the fourth and the fifth forms in the centre
Ch. 12] OPENING OP THE HOLY SCRIPTURE 219
of God, where the light of God from eternity dis-
covereth itself, and taketh its beginning, and there-
fore the light of God came thus to help him, as a
fair virgin, and took the soul to be her bridegroom,
and would adorn the soul with her fair heavenly
crown, with the noble virtue of the pearl, and
beautify it with her garment.
50. Then the fourth form in the centre of the
soul brake forth, there where the spirit of the soul
was created, [viz.'] between the fourth and the fifth
forms in the centre, * near the Heart of God ; and J next to.
so the fourth form was in the glance in the dark-
ness, out of which the world was created, which in
its form parteth itself in its centre into five parts
in its rising, till [it attain] to the light of the sun.
For the stars also in their centre are generated
betwixt the fourth and the fifth forms, and the sun
is the 2 spring of the fifth form in the centre ; as in 2 Or fountain.
the eternal centre, the Heart and light of God [is],
which hath no ground ; but this [centre] of the
stars and elements hath its ground in the fourth
form in the dark mind, in the rising up of the
awakened [or kindled] flash of the fire.
51. Thus the soul is generated between both the
centres, between the centre of God (understand
[between the centre] of the Heart or light of God,
where it is generated out of an eternal place), and
also between the [propagated or] out-sprung centre
of this world ; and it [the soul] hath its beginning
from both, and qualifieth with both ; and therefore
220
THE THREE PRINCIPLES [Ch. 12
thus it hath all three Principles, and can live in
all three.
52. But it was the law and will of the virgin,
1 mouideth, or that as God ruleth over all things, and l imprinteth
imageth. .
himself everywhere, and giveth virtue and life to
all, and yet the thing comprehendeth him not,
although he be certainly there ; so also should the
2 Or have con- soul 2 stand still, and the form of the virgin should
tinned in true . ..,,,..
resignation, govern in the soul, and crown it with the divine
light ; the soul should be the comely young man
which was created, and the virtue [or power] of
God [should be] the fair virgin ; and the light of
God [should be] the fair [orient] pearl and crown,
(^/ wherewith the virgin would adorn the young man.
53. But the young man desired to have the
virgin to be his own, which could not be, because
she was a degree higher in the birth than he ; for
the virgin was from eternity, and the bridegroom
was given to her, that she should have joy and
delight with him in God.
54. But now when the young man could not
obtain this of the virgin, then he reached back after
the worm in his own centre. For the form of this
world pressed very powerfully upon him, which
also was in the soul, and [this form] would fain
have had the virgin to be its own, that he might
3 Or woman, make her his 3 wife (as was done in the fall ; yet the
wife was not from the pearl, but out of the spirit
of this world) ; for it (viz. the nature of this world)
continually groaneth [or longeth] after the virgin,
Ch. 12] OPENING OF THE HOLY SCRIPTURE 221
that it might be delivered from vanity ; and it
meaneth to qualify [or mingle] with the virgin ;
but that cannot be, for the virgin is of a higher
1 birth. l Or descent.
55. And yet when this world shall break in
pieces, and be delivered from the vanity of the
worm, it shall not obtain the virgin ; but 2 it must a this world,
continue without spirit and 3 worm, under its own * Or soul,
shadow, in a fair and sweet rest, without any
wrestling [struggling] or desiring : For thereby it
cometh into its highest degree and beauty, and
ceaseth [or resteth] eternally from its labour. For
the worm which here tormenteth it, goeth into its
own Principle, and no more toucheth the shadow
nor the figure of this world to eternity, and then
the virgin governeth with her bridegroom.
56. My beloved Reader, I will set it you
down more plainly ; for every one hath not the
4 Pearl, to apprehend the virgin; and yet every 4 Or the lieht
one would fain know how the fall of Adam was.
Behold, as I mentioned just now, the soul hath all
the three Principles in it ; viz. the most inward,
[which is] the worm or brimstone-spirit and the
source according to which it is a spirit ; and then
[it hath] the divine virtue, which maketh the worm
meek, bright, and joyful, according to which the
worm or spirit is an angel, like God the Father
himself (understand, in such a manner and birth) ;
and then also it hath the Principle of this world ;
wholly undivided in one another, and yet none [of
222 THE THREE PRINCIPLES [Ch. 12
the three Principles] comprehendeth the other, for
they are three Principles, or three births.
57. Behold, the worm is the eternal, and in itself
peculiarly [a Principle], the other two [Principles]
are given to it, each by a birth ; the one to the
right, the other to the left. Now it is possible for
it to lose both the forms and births- that are given
to it ; for if it reach back into the strong [or
tart power, or] might of the fire, and become
false to the virgin, then she departeth from it, and
[she] continueth as a figure in the centre, and then
1 Or wisdom the door of the l virgin is shut.
of Gou. -.-y • /» i »i r~ T i •• •
58. Now if thou wilt [turn] to the virgin again,
then thou must be born anew through the water
in the centre, and [through] the Holy Ghost ; and
then thou shalt receive her again with greater
honour and joy ; of which Christ said, There will
be more joy in heaven for one sinner that repenteth,
than for ninety and nine righteous, who need no
repentance ; so very gloriously is the poor sinner
received again of the virgin, that 2it must no
more be a shadow, but a living and understand-
ing creature, and [an] angel of God. This joy
none can express, only a regenerate soul knoweth
it ; which the body understandeth not ; but it
trembleth, and knoweth nob what is done to it.
59. These two forms, or Principles, the worm
loseth at the departing of the body ; although
indeed it continueth in the figure, which yet is but
3 Or gnawing, of a serpent, and it is a 3 torment to it, that it was
Ch. 12] OPENING OF THE HOLY SCRIPTURE 223
an angel, and is now a horrible fierce poisonous
worm and spirit ; of which the Scripture saith,
That the worm of the wicked dieth not, and their
plague [torment or source] continueth eternally.
If the worm had had no angelical and human
form, then its source [torment or plague] would
not have been so great ; but that causeth it to have
an eternal anxious desire, and yet it can attain
nothing ; it knoweth the shadow of the glory [it
had], and can never more live therein.
60. This therefore in brief is the ground of what
can be spoken of the fall of Adam, in the highest
depth. Adam hath lost the * virgin by his lust, » Divine
and hath received the 2 woman in his lust, which is 2 Or wife
a 'cagastrish person, and the virgin waiteth still 3 Subject to
n f i • r nil i MI corruption,
continually tor him [to seej whether he will step and mingled
again into the new birth, and then she will receive
him again with great glory. Therefore, thou child
of man, consider thyself; I write here what I
certainly know, and he that hath seen it witnesseth
it ; or else I also should not have known it.
1 Schleppen,
begirt, sur-
rounded.
2 With fragil-
ity, or with
the earthly
tabernacle.
3 The divine
brightness.
Of the Creating of the Woman out of Adam.
The fleshly, miserable, and dark Gate.
1. ~T~ CAN scarce write for grief, but seeing it
J- cannot be otherwise, therefore we will for a
while wear the garment of the woman, but yet live
in the virgin ; and although we receive [or suffer]
much affliction in the [garment of the] woman, yet
the virgin will recompense it well enough. And
thus we must be * bound with the 2 woman till we
send her to the grave, and then she shall be a
shadow and a figure ; and the virgin shall be our
bride and precious crown. She will give us her
3 pearl and crown, and clothe us with her ornaments,
for which we will give the venture for the lily's
sake. And though we shall raise a great storm,
and though Antichrist tear away the woman from
us, yet the virgin must continue with us, because
we are married to her ; let every one take its own,
and then I shall have that which is mine.
2. Now when Adam was thus in the Garden of
Eden, and the three Principles having produced
such a strife in him, his tincture was quite wearied,
224
Ch. 13] OF THE CREATING OF THE WOMAN 225
and the virgin departed. For the lust - spirit in
Adam had overcome, and therefore he sank down
into a sleep. The same hour his heavenly body
became flesh and blood, and his strong virtue [or
power] became bones ; and then the virgin went
into her ether and shadow, yet into the heavenly
ether, into the principle of the virtue [or power],
and there waiteth upon all the children of Adam,
[expecting] whether any will receive her for their
bride again, by the l new birth. » regeneration.
3. But what now was God to do ? He had
created Adam out of his eternal will ; and because
it could not now be, that Adam should generate
out of himself the virgin in a paradisical manner,
therefore God put the Fiat of the great world into
the midst. For Adam was now fallen 2 home again 2 or into the
to the Fiat as a half broken person. Now therefore m
seeing he was half killed by his own lust and
imagination, that he might live, God must help
him again ; and if he be now to generate a kingdom,
then there must be a woman, as all other beasts
[have a female] for propagation : The angelical
kingdom in Adam was gone ; therefore now there
must be 3 a kingdom of this world. » Or a propa-
4. Then what was it that God now did with Son. 8
Adam?. Moses saith, When Adam slept .he took
one of his ribs and [made or] built a woman of it,
(viz. of the rib which he took from man), and closed
up the place with flesh. Now Moses hath written
very rightly : But who is it that can understand
15
226 THE THREE PRINCIPLES [Ch. 13
him here? If I did not know the first Adam
in his virgin-like form in paradise, then I had been
at a stand, and should have known no other than
that Adam had been made flesh and blood of a
lump of earth, and his wife Eve of his rib and hard
bones ; which before the time [of my knowledge]
hath oft seemed very strange and wonderful to
1 expositions, my thoughts, when I have read the l glosses upon
note™ar' Moses, that so [high or] deep learned men should
2 Damascene, write so of it : 2 Some of them will dare to tell of a
pit in the [orient or] east country, out of which
Adam should be taken and made as a potter
maketh a vessel or pot.
5. If I had not considered the Scripture, which
plainly saith, Whatsoever is born of flesh is flesh ;
also, Flesh and Hood shall not inherit the kingdom
of heaven ; also, None goeth into heaven but the
Son of Man (viz. the pure virgin) which came
from heaven, and which is in heaven ; which was
very helpful to me [to think] that the child of the
virgin was the angel, which has restored again all
that which was lost in Adam, for God brought
again in the woman (in her virgin-like body) the
virgin child, which Adam should generate. And
now if I had not considered the text in Moses,
(where God saith, It is not good that man should
be alone, we will make a help for him), I should
3 Or in the yet have stuck in the 3 will of the woman.
v4-"Kl
thoughts. 6. But that text saith, God looked upon all that
he had made, and behold, it was all very good :
Ch. 13] OF THE CREATING OF THE WOMAN 227
Now if it were good in the creation, then it must
needs have become evil when God said [afterwards],
It is not good for man to be alone. If God would
have had them like all beasts to have a bestial
propagation, he would at one and the same instant
[at first] have made a man and a woman. But
that God did abominate [the bestial propagation]
it appeared plainly in the first child of the woman,
Cain, the murderer of his brother, also the fruit [or
the curse] of the earth sheweth it plainly enough.
But what shall I spend the time for, with these
testimonies ? The proof of it will clearly follow.
And it is to be proved, not only in the Scripture,
which yet maketh a cover [over it], but in all
things, if we would take time to do it, and not
spend our labour about vain and unprofitable
things.
7. Now thus saith reason : What are then the
words of Moses concerning the woman ? To which
I say : Moses hath written rightly, but I (living
thus * in the woman) understand it not rightly. » in the
Moses indeed had a brightened [or glorified face or] transitoriness.
countenance, but he must hang a veil before it, so
that none could see his face. But when the 2 Son 2 the eternal
> , TT. . . • • r • i n i Wisdom of
oi the Virgin, wz. the virgin [wisdom] came, he the Father,
looked him in the face, and put the veil away.
8. Then reason asketh : What was the rib [taken]
out of Adam to be [made] a woman ? The gate of
the depth : Behold, the virgin sheweth us this, that
when Adam was overcome, and the virgin passed
228 THE THREE PRINCIPLES [Ch. 13
into her ether, then the tincture (wherein the fair
virgin had dwelt) became earthy, weary, feeble and
weak ; for the powerful root of the tincture, from
whence it had its potency without any sleep or
1 Or is the rest (viz. the heavenly matrix, which * containeth
foundation of. v i i i • fi \ • i i
paradise and the kingdom of heaven) withdrew in
2 air or Adam, and went into its 2 ether.
receptacle. T-»I t iri • -i -i •
9. Reader, understand [and consider] it aright :
3 broken. the Deity (viz. the fair virgin) is not 3 destroyed
and come to nothing ; that cannot be ; only, she is
remaining in the divine Principle ; and the spirit,
or the soul of Adam, is, with its own proper worm,
remaining in the third Principle of this world :
But the virgin, viz. the divine virtue [or power]
standeth in heaven, and in paradise, and beholdeth
4 in the herself in the earthly quality of the soul, viz. * in
noUnnthean the sun, and not in the moon; understand,
thereof. pa ^ the highest point of the spirit of this world,
where the tincture is noblest and most clear, from
whence the mind of man doth exist.
10. And she would fain return again into her
place to her bridegroom, if the earthly flesh, with
the earthly mind and senses [or thoughts did not
hinder, or] were not in the way, for the virgin doth
not go into them, she will not be bound [to,
or] in the earthly centre ; she finisheth the whole
time (while the woman liveth in her stead) of
her speculation with longing and much calling,
admonishing and hearty seeking : But [to] the
regenerate she appeareth in a high triumphing
Ch. 13] OF THE CREATING OF THE WOMAN 229
manner, in the centre of the mind ; [she] also often
diveth into the tincture of the blood of the heart,
whereby the body, with the mind and senses,
cometh to tremble and triumph so highly, as if
it were in paradise ; it also presently getteth a
paradisical will.
11. And there the noble grain of mustard-seed is
sown, of which Christ saith, That it is at first small,
and afterwards groweth to be like a great tree ; so
far [or so long] as the mind persevereth in the will.
But the noble virgin stayeth not continually, for
her birth is [of a] higher [descent] ; and therefore
she dwelleth not in earthly vessels ; but she some-
times visiteth her bridegroom at a time when he is
desirous of her ; although she always with observ-
ancy preventeth and calleth him, before he [calleth]
her : which is only understood in the lily. This
the spirit speaketh in a high and worthy serious-
ness, therefore observe it, ye children of God, the
angel of the Great Council cometh in the valley of
Jehosaphat with a golden charter, which he selleth
:or oil without money ; whosoever cometh shall
ave it.
12. Now when the tincture was become thus
earthy and feeble, by the overcoming of the spirit
of the great world, then it could not generate [in a]
heavenly [manner], and was also possessed with
inability ; and then the counsel of God stood there,
and said : Seeing he is become earthly, and is not
able [to propagate], we will make a help for him ;
230 THE THREE PRINCIPLES [Ch. 13
and the Fiat stood in the centre, and severed the
matrix from the limbus : And the Fiat took a rib
in the midst of Adam, out of his right side, and
created a woman out of it.
13. But you must clearly understand [or con-
ceive], that when the Fiat to the creating [of the
woman] was in Adam, in his sleep, his body had
not then such hard gristles and bones : 0 no ; that
came to pass first when mother Eve did bite the
apple, and also gave to Adam ; only the infection
and the earthly death, with the fainting and
mortal sickness, stuck in them ; the bones and ribs
were yet strength and virtue, from which the ribs
should come to be.
14. But you must highly and worthily under-
stand [and consider] how it was taken out [of his
side], not as a spirit, but wholly in substance :
Thus it may be said, that Adam did get a rent ;
and the woman beareth Adam's spirit, flesh and
bones. Yet there is some difference in the spirit ;
for the woman beareth the matrix, and Adam
the limbus or man ; and they two are one flesh,
undivided in nature, for now they two together
must generate one man again, which one alone could
do before.
A pleasant Gate.
15. We being here in describing the corrupti-
bility of Adam, the spirit frameth in our thoughts
a heavenly mystery, concerning Adam's rib, which
Ch. 13] OF THE CREATING OF THE WOMAN 231
the Fiat took from him, and made a woman of it ;
which [rib] Adam afterwards must want ; for the
text in Moses rightly saith, God closed up the
place with flesh.
16. But now the x wrath of the serpent hath so J the malice or
brought it to pass, that Adam is fallen in the lust,
and yet the purpose of God must stand ; for 2 Adam * mankind,
must rise again at the day of the resurrection
wholly and unbroken in the first image, as he was
created. So likewise the serpent and the devil
have brought it about, that so terrible a rent is
made in him.
17. Wherefore the spirit sheweth us, that as
little as the worm or spirit of the soul could be
helped, except that the virgin came, and did go
into death in the worm in the abyss of the spirit of
the soul (which in its own abyss reacheth the gate
of hell and the fierce anger of God) and regenerate
8 him anew, and make him a new creature in the 3 Adam.
first image, which is done in the Son of the Virgin,
in Christ ; so little also could Adam's rib, and
his hollow side, where it stood, be helped [healed]
or brought to perfection, except that the second
Adam (Christ) suffer himself in the virgin to be
wounded [pierced or cut] in the same place, that
his precious blood might come to help the first
Adam, and repair his broken side again ; this, of
high and precious worth, we speak according to our
knowledge ; which when we shall write of the
suffering and death of Christ the Son of the virgin,
232 THE THREE PRINCIPLES [Ch. 13
we will so clear it, that them, 0 thirsty soul, shalt
find a living fountain, which shall be little bene-
ficial to the devil.
Further concerning the Woman.
18. Reason asketh : Is Eve merely created out
of the rib [taken] out of Adam ? Then she should
be far inferior to Adam. No, beloved reason, it is
not so ; the Fiat (being a sharp attracting) took
from Adam of all essences and properties of every
virtue, but it took from him no more members in
substance ; for the image should be a man, after a
masculine kind in the limbus, yet not at all with
this deformity. Understand it rightly in the
ground, he should be (and he was also) a man, and
he had a virgin-like heart, wholly chaste in the
matrix.
19. Therefore Eve was for certain created out of
all Ada/rris essences, and so Adam thereupon had
a great rent, and so likewise the woman might
come to her perfection to [be] the image of God ;
and this again sheweth a great mystery, whereby
the virgin very preciously witnesseth again, that
the Son of the Virgin hath not only suffered his
side to be pierced through, and shed his blood out
of the hole of his side, but he hath also suffered his
hands and feet to be struck through, and a crown
of thorns to be pressed upon his head, so that the
blood gushed out from thence ; and in his body
he endured to be whipped, so that his blood ran
Ch. 13] OF THE CREATING OF THE WOMAN 233
down all over. So very lowly hath the Son of
the Virgin debased himself, to l help the sick and l to heal,
broken Adam, and his weak and imperfect Eve, to
repair them and bring them again into the first
glory.
20. Therefore you must know for certain, that
Eve was created out of all Adam's essences. But
there were no more ribs nor members broken from
Adam ; which appeareth by the feebleness and
weakness of the woman, and also by the command
of God, who said, Thy will shall be in subjection
under thy man [or husband], and he shall be thy
lord [or ruler]. Because the man is whole and
perfect, except a rib, therefore the woman is a help
for him, and must help him to do his work in
humility and subjection ; and the man must know
- that she is very weak, being out of his essences ;
he must help her in her weakness, and love her as
his own essences : In like manner the woman must
put her essences and will into [the essences and
will of] the man, and be friendly towards her man
[or husband] ; that the man may take delight in
his own essences in the woman ; and that they
two might be but one only will. For they are one
flesh, one bone, one heart, and generate children in
one [only] will, which are neither the man's nor
the woman's alone, but of both together, as if
they were from one only body. And therefore
the severe commandment of God is set before the
children, that they should with earnestness and
234
THE THREE PRINCIPLES
[Ch. 13
1 Note, the
Author lived
not so long to
perform his
purpose upon
the Book of
Exodus.
2 Klee.
Trifolium.
3 spiritum.
<0r
habitation.
subjection honour their father and mother, upon
pain of temporary and eternal punishment : l Of
which I will write concerning the Tables of Moses.
Concerning the Propagating of the Soul.
The Noble Gate.
21. The mind hath from the beginning of the
world had so very much to do about this gate, and
hath continually so searched therein, that I cannot
reckon the wearisome heap of writers [about it].
But in the time of the lily this gate shall flourish
as a bay-tree [or laurel-tree] ; for its branches will
get sap from the virgin, and therefore will be
greener than 2 grass, and whiter than the [whitest]
roses, and the virgin will bear the pleasant smell
thereof upon her pearly garland, and it will reach
into the paradise of God.
22. Seeing then the mystery presenteth itself
to us, therefore we will open the blossom of the
sprout : Yet we would not have our labour givei
to the wolves, dogs, or swine, which root in 01
garden of delight, like [wild] boars, but to thos
that seek, that the sick Adam may be comforted.
23. Now if we will search after the tincture,
what it is in its highest degree, we shall find the
3 spirit : For we cannot say, that the fire is th(
tincture, nor the air either. For the fire is wholly
contrary to the tincture ; and the air doth stifle it ;
it is a very pleasant 4 refreshment ; its root, out
of which it is generated, is indeed the fire : But
Ch. 13] OF THE CREATING OF THE WOMAN 235
I may rightly mention the seat where it sitteth, I
cannot say otherwise, but that it is between the
three Principles, viz. [between] the kingdom of
God, the kingdom of hell, and the kingdom of this
world, in the midst, and [it] hath none [of the
three] for its own, and yet it is generated from all
three : And it hath as it were a several Principle,
which yet is no Principle, but a bright pleasant
habitation. Neither is itself the spirit, but the
spirit dwelleth in it, and it so reneweth the spirit,
that l it becometh clear and visible. Its true name 1 the spirit.
is Wonderful, and none can name [that name],
but he to whom it is given, he nameth it only in
himself, and not without [or outwardly], it hath no
place of its rest in the substance, and yet resteth
continually in itself, and giveth virtue and beauty
to all things, as the 2 glance of the sun giveth light, 2 Or sunshine.
virtue and beauty to all things in this world ; and
it is not the thing itself, though indeed it worketh
in the thing, and maketh the thing grow and
blossom, and yet it is found really [to be] in all
things, and it is the life and heart of all things,
but it is not the spirit which is generated out of
the essences.
24. The tincture is the pleasant sweetness and
softness in a fragrant herb and flower, and the
spirit thereof is bitter and harsh, and if the tincture
were not, the herb would get neither blossom nor
smell ; it giveth to all essences virtue to grow. It-
is also in metals and stones ; it maketh that the
236 THE THREE PRINCIPLES [Ch. 13
silver and gold do grow, and without it [the
tincture] there is nothing in this world could grow.
Among all the children in nature, [it only] is a
virgin, and hath never generated any thing out of
itself; neither can it generate, and yet it maketh
that all things impregnate. It is the most hidden
Dei. thing, and also the most manifest ; it is l a friend
Friendess, or
she-friend of God, and a play-fellow of virtue ; it suffereth
itself to be detained by nothing, and yet it is in all
things ; but if anything be done to it against the
right of nature, then it flieth [away], and that
very easily : It standeth not fast, and yet it con-
tinueth immovable ; it continueth in no kind of
decaying of any thing ; all the while that it standeth
in the root of nature, not altered nor destroyed, so
long it continueth. It layeth no burthen upon
anything, but it easeth the burthen in all things ;
it maketh that all things rejoice, and yet it
2 laughter, or generateth no shouting 2 noise ; but the voice
out-cry.
cometh out of the essences, and becometh loud in
the spirit.
25. The way to it is very near ; whosoever
findeth that [way] dareth not to reveal it, neither
can he, for there is no language that can express it :
* the tincture. And although any seek long after 3 it, if the tinc-
ture will not, he cannot find it ; nevertheless it
meeteth them that seek after it aright, in its own
way [or manner], as its nature is, with a virgin-
like mind, not being [prone] to covetousness and
[wantonness or] voluptuousness ; it suffereth itself
Ch. 13] OP THE CREATING OF THE WOMAN 237
to be imprinted [represented or imagined] in a
thing (where it was not before) by l faith, if it be1 Or belief.
right in a virgin-like manner : It is powerful, and
yet doth nothing ; when it goeth out of a thing, it
cometh not into it again, but it stayeth in its
2 ether, it never breaketh [or corrupteth] more, and 2 air, or
receptacle.
yet doth grow.
26. Now you will say, this must be God ! No,
it is not God, but it is God's 3 friend. Christ said, 3 She-friend.
My Father worketh, and I work also ; but it
worketh not ; it is in a thing imperceptibly, and
yet it may well be overpowered and used ; especi-
ally in metals, there it can (if itself be pure) make
pure gold of iron, and of copper ; it can make a
little grow to be a great deal, and yet it puts forth
nothing. Its way is as subtle as the thoughts of a
man, and the thoughts do even arise from thence.
27. And therefore when a man sleepeth, so that
the tincture resteth, then there are no thoughts in
the spirit ; but the constellation rumbleth in the
elements, and beateth into the brains what shall
(through their operation) come to pass, which yet
is often broken again by another * conjunction, so « aspect of the
that it cometh not to effect ; besides, it can shew p
nothing exactly, except it cometh by a conjunction
of planets and fixed stars, and that only goeth
forward, but it representeth all [in an] earthly
[manner], according to the spirit of this world ; so
that where the 6 sidereal spirit should speak of men, * Or starry
it often speaketh of beasts, and continually repre-
238
THE THREE PRINCIPLES
[Ch. 13
1 Or to bo
understood.
2 That is,
upon true
resignation.
3 Schwebet.
4 on God's
side.
sents the contrary ; as the earthly spirit fancieth
from the starry spirit, so he dreameth.
28. Seeing now we have spoken of the tincture,
as of the house of the soul, so we will speak also of
the soul, what it is, and how it can be propagated,
wherein we can the better bring the tincture to
1 light. The soul is not so subtle >s the tincture ;
but it is powerful and hath great might [or ability].
It can by the tincture (if it rideth upon the virgin's
bride-chariot 2in the tincture) turn mountains
upside-down, as Christ said ; which is done in the
pure faith, in the place where the tincture is master,
which doth it, and the soul giveth the thrust;
whereas yet no power can be discerned. Even as
the earth 3moveth upon the heavenly tincture,
whereas there is not more than one only tincture in
the heaven, and in this world, yet [it is] of many
sorts, according to the essence of every thing. In
the beasts it is not as in men, also not in fishes as
in beasts ; also in stones and gems otherwise ; also
otherwise in angels, and in the spirit of this world.
29. But in God, angels, and in the virgin-like
souls (understand pure souls) it is alike ; where yet
it is only 4 for God. The devil hath also a tincture,
but a false one (and it standeth not in the fire)
wherewith he can gripe that man in the heart that
letteth him in, as a [sly soothing] flattering false
thief, that insinuateth himself, desiring to steal,
concerning whom Christ warneth us, that we should
watch.
Ch. 13] OF THE CREATING OF THE WOMAN 239
30. And now if we will speak of the soul, and of
its substance and essences, we must say that it is
the l roughest [thing] in man ; for it is the origin- J Or crudest,
ality of the other substances [or things]. It is digested, or
fiery, harsh, bitter, and strong, and it resembleth a
great [and] mighty power, its essences are like
brimstone : Its gate or seat out of the eternal
originality is between the fourth and the fifth
forms in the eternal birth, and in the 2 unbeginning 2 Or indis-
soluble band.
band, of the strong might of God the Father,
where the eternal light of his Heart (which maketh
the second Principle) generateth itself, and if * it * the soul,
wholly lose the bestowed virgin of the divine
virtue [or power] (out of which the light of God
generateth itself, which is given to the soul to be
its pearl, as is mentioned above) then it becometh,
and is, a devil, like all other [devils] in essences,
form, and in 4 quality also. 4 active
. property.
31. But if it put its will D forward into meekness 6 into true
(viz. into the obedience of God) then it is in the resi^ation-
source [or of the quality and property] of the Heart
of God, and receiveth divine virtue, and then all
its rough essences become angelical and joyful ; and
then its rough essences are very serviceable to it, and
are better and more profitable to it, than that it
were altogether sweet in the originality ; in which
[being sweet] there would be no strength, nor such
mighty power as in the harsh, bitter, and fiery
[essences].
32. For the fire in the essence cometh to be a
240
THE THREE PRINCIPLES
[Ch. 13
1 pleasant or l soft meek light, and is nothing else but a zealous
delightful.
[or eager] kindling of the tincture, and the harsh
essence causeth that the divine virtue can draw it
to itself, and taste it, for in the [sour or] harsh
essence the taste doth consist, in nature : In like
manner the bitter essence serveth to [make] the
moving rising joy, fragrancy and growing ; and out
of these forms the tincture goeth forth, and it is
the house of the soul ; as the Holy Ghost [goeth
forth] from the Father and the Son, so also the
tincture goeth forth from the light of the fiery soul,
and then also from its virtuous [or powerful]
2 is like. essences, and so it 2resembleth the Holy Ghost,
but yet the Holy Ghost of God is a degree higher ;
for he goeth forth from the centre of the light
wholly in the fifth form, from the Heart of God, at
the end of nature.
33. Therefore there is a difference between the
tincture in man, and the Holy Ghost ; and the
bestowed virgin of the divine virtue [or power]
dwelleth in the tincture of the soul, [that is] if it
be true and faithful ; but if [the soul be] not
3 the virgin, [faithful] then 3she departeth into her centre,
which is not wholly shut up ; for there is but half
a birth between, except the soul pass into the
* stock of a * stock of harshness and malice [evil or wickedness],
grafted upon, and then there is a whole birth between. For the
harshness standeth in the fourth form of the dark-
ness, and the bitterness in the fire, between the
fourth and fifth forms, as is mentioned before.
Ch. 13] OF THE CREATING OF THE WOMAN 241
34. Now [reason's] question is, How hath Eve
received the soul from Adam? Behold, when
God's * harsh Fiat took the rib 2 out of Adam, l soar,
then it attracted out of all essences also to it, and tr*
the Fiat imaged [formed, imagined, or impressed] * Or in>
itself together therein, [that it might] continually
and eternally stay therein. But now the tincture
in Adam was not yet extinguished, but the soul of
Adam sat yet wholly with might and virtue [or
power] in the tincture ; only the virgin was
departed : And therefore now the Fiat * took the * received,
tincture, and the [sour] harsh essences mingled [or
qualified] with the [sour] harsh Fiat ; for it, (viz.
the Fiat) and the [sourness or] harshness in the
essences, are one kind of essence.
35. Thus the Fiat inclined itself now to the
Heart of God, and the essences received the divine
virtue [or power], and there sprang up the blossom
in the fire ; and out of the blossom [sprang] again
the own [proper] tincture, and thus Eve was a
living soul : And the tincture filled itself in the
growth (even as it is a cause of all growing), so
that * instantly there was a whole body in the Suddenly
tincture. For that was possible, they were not yet
fallen into sin, neither were there yet any hard
gristles and bones.
36. You must understand [or conceive] it a-
right : Eve gat not Adam's soul, nor Adam's
body, but one only rib ; but she was extracted
from the essences, and gat her soul in her essences
16
242 THE THREE PRINCIPLES [Ch. 13
[that were] given her, in the tincture, and the body
grew for [or to] her in her own sprung-up tincture,
yet in virtue [or power] ; but the Fiat had already
formed [or made] her a woman. Indeed she was
not deformed, but altogether lovely ; for she was
'Ofdistino of a heavenly kind, in paradise, yet the * marks
tion of sex.
were already also set upon her by the Fiat of the
2 macrocosm. 2 great world ; and it could not otherwise be, she
must be a woman for Adam ; indeed they were in
paradise. And if they had not eaten of the tree,
and if they had returned to God, then they would
have continued in paradise ; but the propagation
must now needs have been after a womanly
manner, and would not have stood [eternally].
For Satan had brought it too far, although he had
not yet suffered himself to be seen, only he strewed
sugar abroad in the spirit of this world, till at
length the lovely beast did lay itself forth upon
the tree as a flatterer and liar.
The Gate of our Propagation in the Flesh.
37. As I have mentioned above, the noble
tincture is now henceforth generated thus in a
manly [or masculine] and womanly [or feminine]
kind [or sex] out of the soul ; the tincture is so
subtle and mighty, powerful, that it [can go, or]
goeth into the heart of another, into his tincture ;
which the devilish bewitching whores well know ;
yet they understand not the noble art, but they
s Or poison, use the [false] tincture of the devils, and 8 infect
Ch. 1 3] OF THE CREATING OF THE WOMAN 243
many in [their] marrow and bones, by their
1 incantation, for which they shall receive their 1 exorcisms,
wages, with Lucifer, who would fain have raised adjuration?'
his tincture to be above God.
38. But know that the tincture is in menkind
somewhat diverse from that in womenkind ; for
the tincture in menkind goeth out of the limbus,
or man, and the tincture in womenkind goeth
out of the matrix. For the virtue of the soul
frameth [imprinteth, fashioneth or imageth] itself
not only in the tincture, but in the whole body ;
for the body groweth in the tincture,
39. But thus the tincture is the longing, the
great desire after the virgin, which belongeth to
the tincture ; for it is subtle, without understand-
ing ; but it is the divine inclination, and con-
tinually seeketh the virgin, [which is] its play-
fellow ; the 2 masculine seeketh her in the a manly.
8 feminine, and the feminine in the masculine ; s womanly,
especially in the delicate complexion, where the
tincture is most noble, clear, and vigorous ; from
whence cometh the. great desire of the masculine
and feminine sex, so that they always desire to
copulate, and the great burning love, so that the
tinctures mingle together, and [try, prove, or]
taste one another with their pleasant taste ; where-
as one [sex] continually supposeth that the other
hath the virgin.
40. And the spirit of the great world now
supposeth that he hath gotten the virgin ; he
244 THE THREE PRINCIPLES [Ch. 13
graspeth with his clutches, and will mingle his
infection with the virgin, and he supposeth that he
hath the prize ; it shall not now run away from
him, he supposeth now he will find the Pearl well
enough. But it is with him as with a thief, driven
out of a fair garden of delight, where he had eaten
pleasant fruit, who cometh, and goeth round about
the enclosed garden, and would fain eat some more
of the good fruit, and yet cannot get in, but must
reach in with his hand, and yet cannot come at the
fruit for all that ; for the gardener cometh, and
taketh away the fruit ; and thus he must go away
empty, and his lust is changed into discontent.
Thus also it is with him [viz. with the spirit of
this world], he soweth thus in his fiery [or burning]
grain, or lust the 1 seed into the matrix, and the tincture
receiveth it with great joy, and supposeth that to
be the virgin ; but the [sour] harsh Fiat cometh
thereupon, and attracteth the same to it, while
the tincture is so well pleased.
41. Now then the feminine tincture cometh in
to aid, and striveth for the child, and supposeth
that it hath the virgin : And the two tinctures
wrestle both of them for the virgin, and yet
neither of them both hath her, and which of the
two overcometh, according to that the fruit getteth
the mark of distinction of sex. But because that
the feminine [tincture] is weak, therefore it taketh
the blood also to it in the matrix, whereby it
supposeth it shall retain the virgin.
corn.
Ch. 13] OF THE CREATING OF THE WOMAN 245
The Secret Gate of Women.
42. Hence I must shew the ground to them
that seek ; for the doctor cannot shew it him with
his anatomy, and though he should kill a thou-
sand men, yet he shall not find that [ground].
They only know that [ground] that have l been » Or attained
. it
upon it.
43. Therefore I will write from the virgin, which
knoweth well what is in the woman. She is as
subtle as the tincture. But she hath a life, and
the tincture hath none : The tincture is nothing
else but an exulting joyful mighty will, and a
house [or habitation] of the soul, and a pleasant
paradise of the soul, which is the soul's propriety
[or own portion] so long as the soul with its
imagination 2 dependeth on God. 2 sticketh to
, God and
44. But when it becometh false, so that its goodness,
essences flatter with the spirit of the great world,
and desire the 3 fulness of the world, viz. 1. [In] • Or its fill,
the [sour] harshness [desire] much wealth [or
riches], to eat and drink much, and to fill them-
selves continually. 2. In the bitterness [desire]
great power, authority, and might, to rise high,
to rule powerfully, and extol themselves above all,
and put themselves forth to be seen like a proud
bride. And 3. in the * source of the fire [desire] 4 in the active
a fierce cruel power, and by kindling of the fire wrath,
[of anger], supposing in the lustre thereof to be
brave, and so are much delighted in themselves ;
246 THE THREE PRINCIPLES [Ch. 13
1 imageth or then cometh the flatterer and liar, and x formeth
representeth
himself. or ngureth himself also in the spirit of the great
world, as [he did] in the Garden of Eden, and
leadeth the soul : 1. In covetousness, to eating
and drinking [too much], and saith continually,
thou shalt [want and] not have enough, get more
for thyself how thou canst, by hjook or by crook,
that thou mayest always have enough [to serve thy
turn]. And 2. in the bitter form he saith, Thou
art rich, and hast much, aspire and lift up thyself,
thou art greater than other people, the inferior is
not like thee [or so good a man as thou]. And 3.
in the might or power of the fire, he saith, Kindle
[or stir up] thy mind, make it implacable and
stout, yield to none, terrify the simple, and so thou
shalt be dreadful, and make thy authority continue,
and then thou mayest do what thou listest, and all
whatsoever thou desirest will be at thy service :
And is not this a fine brave glory ? Art thou not
indeed a lord on earth ?
2 That the 45. And as soon as this is 2 brought to pass, then
and yieideti/ the tincture becometh wholly false : For as the spirit
V1 ' in a thing is, so is also the tincture ; for the tincture
goeth forth from the spirit, and is the habitation
thereof. Therefore, 0 man ! whatsoever you sow
here, that you shall reap, for your soul in the tinc-
ture remaineth eternally : And all your fruits stand
in the tincture, manifested in the clear light, and
follow after you ; this the virgin saith in sincerity
[for a warning], with great longing after the lily.
Ch. 13] OF THE CREATING OF THE WOMAN 247
46. And now if we consider of the tincture, [and
search] how various it is, and [that it is] many
times so wholly false ; then we may [be able]
fundamentally to demonstrate the falsehood of the
many various spirits, [and] how they are generated.
Therefore we will make a short entrance, concerning
the propagation of the soul, which we will enlarge
[when we speak] about the fall of Adam, and the
birth of Cain. For the seed (as is above-mentioned)
is sown in the lust of the tinctures, where the sour
[or] harsh Fiat receiveth it, and supposeth that it
hath received the virgin ; there both the tinctures
(the masculine and the feminine) then strive
together about it, and there the spirit of the great
world, viz. the spirit of the stars and elements,
figureth [imageth or imprinteth] itself also in it,
and he filleth the tinctures with his elements, which
the tinctures in the Fiat receive with great joy, and
suppose they have the virgin.
47. But being the Fiat is the mightiest among
them all, (for it is as it were a spirit, and although
it be no spirit, yet it is the sharp essence), therefore
it attracteth the seed to it, and desireth the limbus
of God in paradise, out of which Adam's body was
created by the Fiat, and l would create an Adam 1 will,
out of a heavenly limbus ; and then the spirit of
the great world insinuates himself and supposeth,
[and saith], The child is mine, I will rule in the
virgin ; and he always filleth it with the elements,
from whence the tincture becometh full and very
248 THE THREE PRINCIPLES [Ch. 13
thick [gross, swelled, or impregnated] ; and there
then the tincture getteth a loathing against the
fulness ; for the tincture itself is clear, and the
Fiat with the elements is thick [gross and] swelled;
1 Or are im- from whence women (when they 1 grow big [with
pregnated or
with child, childj) know well enough, that many of them loathe
some meats and drinks, and long still after some
strange thing [to eat], for the tincture cometh to
have a loathing of all that the spirit of this world
with his elements filleth in, and willeth to have
somewhat else ; for this virgin doth not relish
them, but becometh [discontented and] sorry, and
2 Or own forsaketh them, and goeth into her 2 ether, and
Principle.
cometh not again.
48. And then the spirit of the sun, stars, and
elements of this world, supposeth with itself
[saying], Now thou art in the right, the child
is thine, the foundation is laid, thou wilt bring
it up, the virgin must be thine, thou wilt live
therein, and have thy joy [delight, and habitation]
in her, her ornament must be thine ; and thus
[he] attracteth always to himself in his great lust,
by the Fiat, which in eternity goeth not away ;
and [he] supposeth that he hath the virgin.
b Saturnus : This is done in the first month.
49. And there the blood of the mother (wherein
the tincture of the mother is) is drawn into the seed.
And when the [sour] harsh Fiat hath tried, [and
perceiveth] that to be sweeter than its own essence,
Ch. 13] OF THE CREATING OF THE WOMAN 249
then it frameth [imageth or representeth] itself with
great earnestness [or longing] therein, and becometh
sharp in the tincture, and will create Adam, and
so severeth the materia [or matter] ; and then the
spirit of the stars and elements is in the midst, and
ruleth mightily in the Fiat.
y. Jupiter : This is done in the second month.
50. And then the materia [or matter] is severed
according to the wheel of the stars, as they (viz.
the planets) stand in order at this time, and which
of them [all] is predominant, that (by the Fiat)
figureth the matter most, and the child getteth a
form, after the kind of that [planet].
$ Mars : All this which f olloweth is done
in the third month.
51. Thus the matter (by the Fiat) is severed
into members. And now when the Fiat thus
attracteth the blood of the mother into the matter,
then l it is stifled [or choked] ; and then the tincture » the blood,
of the blood becometh false, and full of anguish ;
for the [sour] harsh essence (viz. the Fiat) is
terrified, and all the joy (which the sour [harsh]
Fiat gat in the tincture of the blood) withdraweth ;
and the Fiat beginneth to tremble in the terror,
in the sour [harsh] essence ; and the terror goeth
away like a flash, and would fain depart and fly
away out of the essence, and yet is withheld by the
Fiat, which [terror] is now turned hard, and made
250 THE THREE PRINCIPLES [Ch. 13
tough by the essence, which now closeth the child
about ; this is the skin of the child. And the
tincture flieth suddenly, flashing upwards in the
terror, and would be gone ; yet it cannot either
(for it standeth in the out-birth [or procreation] of
1 stretcheth the essences) but l riseth up suddenly in the
terror, and taketh the virtue [or power] of all the
essences with it. And there the spirit of the
2 represented, stars and elements 2 figureth itself also therein, and
filleth itself also therein, in the flight, and
supposeth that it hath the virgin, and will go
along with it ; and the Fiat gripeth it all, and
holdeth it [fast], and supposeth that the Verbum
Domini [the Word of the Lord] is there in the
3 huriyburly, 3 uproar, that will create the Adam ; and it
or flying up.
strengtheneth itself in the strong might of the
terror, and createth again the uppermost [part]
of the body, viz. the head : And from the hard
terror (which is continually departing and yet
cannot) cometh the skull, which encloseth the
uppermost centre : And from the departing out of
the essences of the tincture with the terror into the
uppermost centre, come the veins and the neck to
be, going thus from the body into the head, into
the uppermost centre.
52. So also all the veins in the whole body come
4 choking, from the terror of the 4 stifling, where the terror
goeth forth from all the essences, and would be
gone ; and the Fiat withhdldeth it with his great
strong might. And therefore one vein hath always
Ch. 13] OF THE CREATING OP THE WOMAN 251
a diverse essence from another, caused by the first
departing, where then the essences of the stars and
elements do also mingle [or figure themselves]
therein, and the Fiat holdeth it all, and createth
it, and it supposeth that the Verbum Domini [the
Word of the Lord] with the strong mighty power
of God is there, where the Fiat must create heaven
and earth.
The Gate of the great Necessity and Misery.
0 man, consider thyself, how hardly thou art
beset here, and how thou gettest thy misery in thy
mother's body :
Observe it 0 ye * lawyers, from what spirit you J jurist*,
'[come to] 3 know [what is] right; consider this2 can go to
well, for it is deep.
53. The spirit of the virgin sheweth us the
mystery again, and the great secrecy ; for the
stifling [or stopping] of the blood in the matrix
(especially in the fruit) is the first dying of the
essences, where they are severed from the heaven,
so that the virgin cannot be generated there, which
should [have been] generated in Adam, from
the heavenly virtue [or power] without woman,
also without rending of his body. And here the
kingdom [or dominion] of the stars and elements
beginneth in man, where they take hold of man and
mingle [or qualify] with him, make and fit him,
also nourish and nurture him, of which you may
read more about Cain.
252 THE THREE PRINCIPLES [Ch. 13
Further in the Incarnation.
54. And so when the Fiat thus holdeth the terror
in itself, so that the elements fill it, then that filling
becometh hard bones ; and there the Fiat figureth
the whole man with his bodily form, all according
to the first wrestling of the two tinctures, when
they wrestle [or strive] together in the sport of
love, when the seed is sown ; and that tincture
which there getteth the upperhand (whether the
masculine or the feminine) according to that sex
the man is figured. And the figuring [or shaping]
is done very suddenly in the storm of the anguish-
ing terror, where the blood is stifled [or stopped] ;
and there the elementary man getteth up, and the
heavenly [man] goeth down. For in the terror, the
1 Or pricking, bitter l sting is generated, which rageth and raveth
in the hard terrified [sourness or] harshness in the
great anxiety of the stifled [or stopped] blood.
55. Women have sufficient experience of this,
in the third month, (when this is done in the fruit),
[and feel] how the raging and pricking cometh into
their teeth, loins, back, and the like. This cometh
upon them from the stifled [choked, or stopped]
tincture in the fruit, and from their stifled [or
stopped] blood in the matrix, because the evil
tincture qualifieth [or mingleth] with the good
[tincture] of their bodies. Therefore in the same
manner as the tincture in the matrix sufiereth pain,
after the same manner also the good [tincture]
Ch. 13] OF THE CREATING OF THE WOMAN 253
suffereth in the members [limbs or parts] of the
mother, as in the hard bones, teeth, and ribs, as
such people know very well.
56. So now when the bitter sting [or prickle]
(which is generated in the anxious terror in the
stifling [or stopping] and in the entering in of death),
doth thus rage and rave, and shew forth itself in
the terror, and flieth upwards, then it is caught and
withheld by the [sour] harshness, so that it cannot
get up aloft. For the [sour] harshness draweth
it continually the more eagerly and vehemently,
because of l its raging, and cannot endure it, from * the raging
whence the pricking often becometh more terrible, °
and this is after no other manner, than as when a
man is dying, and soul and body part asunder ; for
in the stifling [or stopping] of the blood by the
[sour] harshness, the bitter death is also there ;
and therefore 2 it is like a furious whirling wheel, 2 the bitter
or swift horrible thought, which worrieth and vexeth prickle,
itself: And here is a brimstone-spirit, a venomous
[poisonous] horrible aching substance in the death ;
for it is the worm to the springing up of life.
57. And now when the spirit of the stars and
elements hath mingled [or figured] itself together
in the incarnation, then the virtue [or power] of
the stars and elements is together wheeled in
this raging, where then (in this anguish) the spirit
of the stars attracteth the virtue of the sun to it,
and 3 manifesteth itself in the virtue of the sun, » or dis-
from whence there ariseth a twinkling flash in this
254 THE THREE PRINCIPLES [Ch. 13
raging, from whence the hard [sour] harsh anxiety
is terrified, and sinketh down, and there the terrible
1 Or recep- tincture goeth into its * ether ; for the essence of
tacle. °
the [sour] harshness in the Fiat is so mightily
terrified at the flash, that it becometh [faiut]
2 openeth it- impotent [or feeble], and sinketh back, 2 expandeth
self outwards. . i i •
itself, and groweth thin.
58. And the terror [shriek], or flash of fire, is
done in the bitter prickle ; and when it reflecteth
itself back in the dark [sour or] harsh anxiety in
the mother, and findeth her so very soft [gentle]
and overcome, then it is much more terrified than
the mother : But this terror happening thus in the
soft mother, she becometh white and clear in
the twinkling of an eye, and the flash remaineth
in the anguish, in the root of the fire, and now
therefore it is a shriek [or terror] of great joy, and
it is as when water is thrown into the fire, where
8 source or the [sour] harsh 3 quality is then quenched, and the
property.
[sourness or] harshness is then so mightily over-
joyed with the light, and the light with the mother,
the [sourness or] harshness, wherein it is generated,
that there is no similitude to [compare] it [with],
for it is the birth and the beginning of the life.
0 Sol : All this which followeth is done in the
entrance of the fourth month.
59. And as soon as the light of life appeareth in
the [sour] harshness and soft mother, so that the
[sourness or] harshness cometh to taste the light of
Ch. 13] OF THE CREATING OF THE WOMAN 255
life, [and findeth] that it is so meek, pleasant
[lovely], and full of joy, then it exulteth with great
delight [desire and longing] after the light, to l mix l infect,
itself therewith, and apprehend it, so that its lust
[or longing delight] and virtue goeth forth from it
after the light ; which lust [or longing delight] is
the virtue of the light ; and this out-going 2 lust in 2 delight,
the love is the noble tincture, which is there new
generated to be the child's own ; and the spirit
which is generated out of the anguish in the flash
of the fire, is the true [and real] soul which is
generated in man.
60. Now here it is especially to be observed,
where 3 it dwelleth, and whence heart, lungs, and3 the soul,
liver come, especially the bladder and * guts, and 4 Or entrails,
the brain in the head ; also the understanding and
senses ; these I will here set down one after
another : It cannot [well or] sufficiently be ex-
pressed by a human tongue, especially the order
which is B observed in the twinkling of an eye in 6 done or per-
, , . , -i -i formed.
nature ; it would require a great volume to describe
it in. And as the world accounteth us too 6 weak 6 simple, or
. silly, and void
to [be able to] describe it, so we account ourselves of under-
much weaker [and more unable]. And it is with unabieDg>
us as Isaiah saith, / am found of them that
sought me not, and known of them that were
ignorant of me, and of such as inquired not
after me.
61. I say, 7 this hath not been sought, but we7 high know-
sought the Heart of God, that we might hide us
256 THE THREE PRINCIPLES [Ch. 13
1 storm. therein from the l tempest of the devil. But when
we came there, then the loving virgin out of
paradise met us, and offered us her love, she would
be kind [and friendly] to us, and be betrothed to
us for a companion, and shew us the way to para-
dise, where we shall be safe from the stormy
tempest, and she carried a branch in her hand, and
said, We will plant this, and a lily shall grow, and
I will come to thee again ; from whence we gat
this longing to write of the amiable virgin, which
did shew us the way into paradise, where we must
go through the kingdom of this world, and also
through the kingdom of hell, and no hurt done us ;
and according to that [direction of her's] we write.
THE FOURTEENTH CHAPTER
Of the Birth and Propagation of Man.
The very Secret Gate.
1. TF we consider now the springing up of the
*•*- life, and in what place of the body it is
where the life is generated, then we shall rightly
find the whole ground of man, and there is nothing
so secret in man l but that it may be found. For 1
,,*.,, not be found.
we must needs say, that the heart is the place
wherein the noble life is generated, and the life
again generateth the heart.
2. As it is mentioned above, so the life in the
anguish, with the kindling of the light, taketh its
beginning from the glance of the sunshine, from
the spirit of the stars and elements in the great
anguish, where death and life wrestle one with the
other. For when man departed from paradise into
another birth (viz. into the spirit of this world,
into the quality of the sun, stars, and elements)
then the paradisical [vision or] seeing ceased [or
was extinguished], where man seeth from the divine
virtue, without [need of] the sun and stars ; where
257 17
258 THE THREE PRINCIPLES Ch. 14
1 Or there the the l springing up of the life is in the Holy
life in the r a & .
Holy Ghost Ghost and the light of God is the glance of the
buddeth forth . . . e
in the place spirit, from whence he seeth ; which went out ;
elements. for the spirit of the soul went into the Principle
« man. of this world.
3. You must not so understand it, as if it were
extinguished in itself : No ; but the soul of Adam
went out from the Principle of God, into the Prin-
ciple of this world ; and therein now the spirit of
every soul is thus generated again by human
propagation, as is mentioned before, and it cannot
be otherwise. And therefore if we would be fit for
the kingdom of heaven, we must be regenerated
anew in the spirit of God, or else none can inherit
the kingdom of God, as Christ taught us faithfully ;
of which I will write hereafter, that it may be a
fountain for the thirsty, and a light to the noble
way, in the blossom of the lily.
4. And we must here know, that our life, which
we get in our mother's body [or womb,] standeth
merely and only in the power of the sun, stars, and
elements ; so that they not only figure [or fashion]
a child in the mother's body, and give it life, but
also bring it into this world, and nourish it the
whole time of its life, and bring it up, also cause
fortune and misfortune to it, and, at last, death and
corruption ; and if our essences (out of which our
life is generated) were not higher, in their first
degree out of Adam, [than the beasts], then we
should be wholly like the beasts.
Ch. 14] BIRTH AND PROPAGATION OP MAN 259
5. But our l essences are generated much higher l active, essen-
,,.. f i t-f • 7 i tial virtues,
in the beginning or the lite in Adam than the or faculties.
beasts, which have their essences but merely from
the spirit of this world, and it must also, with the
spirit of this world in a corruptible substance, go
into its eternal ether : Whereas, on the contrary,
the essences of man are proceeded out of the
unchangeable eternal mind of God, which cannot
in eternity corrupt.
6. For we have a certain ground of this, in that
our mind can find and conceive all whatsoever is
in the spirit of this world, which no beast can do:
For no creature can 2 conceive [further or] higher 2 think or
than [what is] in its own Principle, out of which its l"
own essences are proceeded in the beginning : But
we (that are men) can certainly 3 conceive [of that 3 meditate,
which is] in the Principle of God, and also [of that think of!
which is] in the anguishing kingdom of hell, where
the worm of our soul in the beginning in Adam
originally is, and this no other creature can do.
7. But they think [consider or imagine] only
how to fill themselves and multiply, that their life
may subsist ; and we also receive * no more from * than the
the spirit of the stars and elements. And 6 therefore . !
8 because our
also our children are naked and bare, with great
a higher be
inability, and without understanding ; and now if Dn,g than
the spirit of this world had full [perfect and absolute]
power over the essences of the child, then he would
easily put his rough garment upon it also (viz. a
rough hide), but he must let that alone : And he
260 THE THREE PRINCIPLES [Ch. 14
must leave the essences in the first and second
Principles to man's own choosing, to bind and
yield himself to which [Principle] he will ; which
man hath (undeniably) in his full power, which
I will expound in its own place according to its
worth, and deeply demonstrate it, in spite of all
the gates of the devil, and this world, which strive
much against it.
8. Our life in the mother's body hath its
beginning wholly, as is above mentioned, and
standeth there now in the quality of the sun
and stars, where then, with the kindling of the
light, a centre springeth up again, where instantly
the noble tincture thus generateth itself (out of
the light, out of the joyful essences of the [sour]
harsh, bitter, and fiery kind [or quality]) and
setteth the spirit of the soul in a great pleasant
1 beings or habitation : And the three * essences (viz. harshness,
substances. . . i/>\ • i i ' IT /» i vr
bitterness, and fire) are in the kindling 01 the lite
so very fast bound one to another, that they can-
not (in eternity) be separated one from another,
and the tincture is their eternal house, wherein
they dwell, which [house] they themselves generate
from the beginning unto eternity, which again
giveth them life, joy, and lust [or delight].
The strong Gate of the indissoluble Band
of the Soul.
9. Behold, the three essences, (viz. [sourness or]
harshness, bitterness and fire) are the worm or
Ch. 14] BIRTH AND PROPAGATION OF MAN 261
spirit [that dieth not]. l Harshness is one essence, J Or sourness.
und it is in the Fiat of God, out of God's eternal
will ; and the attracting of the [sour] harshness is
the sting [or prickle] of the bitterness, which the
[sour] harshness cannot endure, but attracteth
continually the more forcibly to it, from whence
the prickle continually groweth greater, which yet
the [sour] harshness holdeth 2 prisoner; and this 2 captive.
together is the great anxiety, which was there in
the dark mind of God the Father, when the dark-
ness was anxious [or longed] after the light ; from
whence in the anxiety (from the glance of the
light) it attained the twinkling flash : Out of which
the angels were created, which afterward were
enlightened from the light of God (3 by their 3 by their
imagination into the Heart of God) ; and the other
(like Lucifer) for their haughtiness [or pride's] sake, God in their
remained in the flash of fire and anxiety.
10. This birth [or active property] with the
indissoluble band, is generated in every soul ; and
there is no soul before the kindling of the light in
the child in the mother's body. For with the
kindling the eternal band is knit [or tied], so that
it standeth eternally, and this worm of the three
essences doth not die, nor sever itself ; for it is not
possible, [because] they are all three generated out
of one [only] fountain, and have three qualities,
and yet are but one being [or substance] ; as the
Holy Trinity is but in one only essence [or sub-
stance] ; and yet they have three originalities in
262 THE THREE PRINCIPLES [Ch. 14
one mother, and they are one [only] being [or
substance] in one another. Thus also (and not a
whit less) is the soul of man, but only one degree
in the first going forth ; for it is generated out of
the father's eternal will (and not out of the heart
of God), yet the heart is the nearest to it of all.
11. And now it may very exactly be understood
by the essences and property of the soul, that in
this house of flesh (where it is as it were generated)
it is not at home ; and its horrible fall may be also
understood [thereby]. For it hath no light in
itself of its own, it must borrow its light from the
sun ; which indeed springeth up along with it in
its birth, but that is corruptible, and the worm of
the soul is not so ; and it is seen that when a man
1 the light of dieth lit goeth out. And if then the divine light
man's faculty be not again generated in the centre, then the soul
thateiightmg remaineth in the eternal darkness, in the eternal
anguishing [source or] quality of the birth, where
nothing is to be found in the kindled fire, but a
horrible flash of fire, in which [source, property, or]
quality, also the devils dwell ; for it is the first
Principle.
12. And the soul here in this world useth the
light of the third Principle, after which the soul of
Adam lusted, and thereupon was captivated by
the spirit of the great world. But if the soul be
regenerated in the Holy Ghost, so that its centre
2 in true to the regeneration springeth 2 forth, then it seeth
with two lights, and liveth in two Principles. And
Ch. 14] BIRTH AND PROPAGATION OF MAN 263
the most inward [Principle] (viz. the first) is shut
up fast, and hangeth but to it, in which the soul
is tempted and afflicted by the devil ; and on the
contrary, the l virgin (which belongeth to [and is » the virtue or
.-,,". .,, . 1-1 power of God.
mj the tincture of the regeneration, and in the
departure of the body from the soul, shall dwell [in
the same tincture]) is in continual strife and
combat with the devil, and trampleth upon his
head in the virtue [and power] of the [soul's] Prince
and 2 Champion (viz. the Son of the Virgin), when 8 Saviour or
n r -i f i Conqueror.
a new body (out of the virtue [or power] 01 the
soul) shall 3 spring forth in the tincture of the soul. 30rbe
13. And that (when the soul is4 departed from f
the body) it might no more possibly be tempted ated<
by the devil and the spirit of this world ; there is
a quiet rest for the soul included in its centre in
its own tincture, which standeth in paradise,
betwixt the kingdom of this world and the kingdom
of hell, to continue until God shall put this world
into its 6 ether, when the number of men, and * or reoep-
figures (according to the depth of the eternal mind
of God) shall be finished.
14. And now when we consider how the
temporary and transitory life is generated, we find
that the soul is a cause of all the 6 members [or • organs or
instruments.
faculties] of [or to] the life of man, and without it
there would not be one member [to, or] of the life
of man generated. For when we search [into] the
beginning and kindling of life, we find strongly
with clear evidences all manner of [faculties or]
264 THE THREE PRINCIPLES [Ch. 14
members ; so that when the clear light of the soul
kindleth, then the Fiat standeth in very great joy,
and in the twinkling of an eye doth in the matrix
sever the pure from the impure, of which the
1 Or work- tincture of the soul in the light is the l worker,
which there reneweth it, but the Fiat createth it.
15. And now when the [sour] harsh matrix is
[made] so very humble, thin, and sweet, by the
light, the [stern or] strong horror (which was so
very poisonous before the light [kindled]) flieth
upward ; for it is terrified at the meekness of the
matrix ; and it is a terror of great joy, yet it
retaineth its strong [or stern] right [or property],
and cannot be changed ; neither can it get far from
thence (for it is withheld by the Fiat) but it raiseth
itself suddenly aloft, and the terror maketh it a film
from the [sour or] harsh Fiat which holdeth the
8 about, or terror fast, and that is now the gall2 of the heart.
16. But when the matrix (from which the terror
was gone forth) was thus loosed from the terror of
the anxiety, and became so very sweet, like sweet
water, then the spirit of the great world figured [or
imprinted itself] instantly, in the matrix, and
filleth the four elements also within it, and thinketh
with itself, now I have the sweet virgin ; and the
» that which Fiat createth 3 it, and severeth the elements, which
was brought . .
in. also are in strife : And each 01 them would have
the virgin, and are in a wrestling, till they over-
come one another, and that the fire (being the
mightiest and most strong) stayeth above, and the
Ch. 14] BIRTH AND PROPAGATION OF MAN 265
water sinketh down ; and the earth, being a hard
gross thing, must stay below: But the fire will
have a * region of its own. J kingdom or
17. For it saith, I am the spirit, and the life, I
will dwell in the virgin ; and the [sour] harsh Fiat
attracteth all to it, and maketh it a Mesch [massa,
2 concretion], and moreover [it maketh it] flesh ; 2 Or snb-
and the fire keepeth the uppermost region, viz. the
heart : For the four elements sever themselves by
their strife, and every one of them maketh itself a
several 3 region ; and the Fiat maketh all to be 3 Or domin-
flesh : Only the air would have no flesh ; for it
said, I dwell in no house ; and the Fiat said, I
have created thee, thou art mine, and closed it in
with an enclosure, that is, the bladder.
18. Now the other regions set themselves in
order ; first the stern flash, that is, the gall ; and
beneath the flash, the fire, whose region is the
heart ; and beneath the fire, the water, whose
region is the liver ; and beneath the water, the
earth, whose region is [in] the lungs.
19. And so every element qualifieth [or acteth]
in its own source [or manner of operation], and one
could do nothing without the other, neither could
one have any mobility without the other. For one
generateth the other, and they go all four out of
one original, and it is in its birth but one only
[thing or] substance, as I have mentioned before at
large about the creation, concerning the 4 birth of * Or gener-
the four elements.
266 THE THREE PRINCIPLES [Ch. 14
20. The [sour, strong, or] bitter gall (viz. the
terrible poisonous flash of fire) kindleth the warmth
in the heart, or the fire, and is itself the cause,
from whence all else take their original.
21. Here we find again, in our consideration, the
lamentable and horrible fall in the incarnation,
because when the light of life riseth up, and when
the Fiat in the tincture of the spirit of the soul
reneweth the matrix, then the Fiat thrusteth the
death of the stifling [choking, checking, or stopping]
and perishing, in the sternness (viz. the impurity of
the stifled [or checked] blood) from itself, out of
its essences, and casteth it away, and will not
1 corpus. endure it in the l body, but as a 2 superfluity ; the
"excrement f>jat fa^f driveth it Out, and of its tOUgh
[glutinous] sourness maketh an inclosure round
about it, viz. a film, or gut, that it may touch
neither the flesh nor the spirit, and leaveth the
8 condemneth. nethermost port open for it, and 3banisheth it
eternally, because that impurity doth not belong
to this kingdom ; as it happened also to the earth,
4 At the when the 4 Fiat thrust it out of the matrix in the
creation. • i • i r i
midst in the centre, upon a neap [as a luinpj,
» in the incar- being it was unfit for heaven, so also 5here.
nation. A , ., ,
22. And we find greater mysteries yet in
6 testimony. 6 evidence of the horrible fall ; for after that the
four elements had thus set themselves every one in
a several region, then they made themselves lords
over the spirit of the soul, which was generated out
of the essences, and they have taken it into their
ence-
Ch. 14] BIRTH AND PROPAGATION OF MAN 267
power, and qualify with it. The fire, viz. the mightiest
of them, hath taken it into its l region [or jurisdiction]
in the heart ; and there it must 2 keep, and the a The spirit
blossom and light thereof goeth out of the heart,
and moveth upon the heart, as the kindled light of
a candle, where the candle resembleth the fleshly
heart, with the essences out of which the light
shineth. And the fire hath set itself over the
essences, and continually reacheth after the light,
and it supposeth that it hath the virgin, viz. the
divine virtue [or power].
23. And there the holy tincture is generated
out of the essences, which regardeth not the fire,
but setteth the essences (viz. the soul) in its
pleasant 3joy. Then come the other three elements 3 refreshment,
out of their regions, and fill themselves also by force
therein, each of them would taste of the virgin,
receive her and qualify [or mingle] with her : viz.
the water, that filleth itself by force also therein,
and it tasteth the sweet tincture of the soul. And
the fire saith, I would willingly keep the water,
for I can quench my thirst therewith, and refresh
myself therein. And the air saith, I am indeed
the spirit, I will blow up thy heat and fire, that
the water do not choke thee. And the fire saith
to the air, I will keep thee, for thou upholdest
my quality for me, that I also go not out. And
then coraeth the element [of] (earth) and saith,
What will you three do alone ? You will starve
and consume one another ; for you depend all
268 THE THREE PRINCIPLES [Ch. 14
three OD one another, and devour yourselves, and
when you shall have consumed the water, then you
extinguish ; for the air cannot move, unless it
have some water ; for the water is the mother of
the air, which generateth the air : Moreover, the
fire becometh much too fierce [violent and eager]
if the water be consumed, and consumeth the body,
and then our l region is out, and none of us can
subsist.
24. Then thus say the three elements (the
fire, the air, and the water) to the earth, Thou
art indeed too dark, too rough, and too cold, and
thou art rejected by the Fiat : We cannot take thee
in ; thou destroyest our dwelling, and makest it
dark and stinking, and thou afflictest our virgin,
which is our only delight and treasure wherein
we live. And the earth saith, Yet pray take my
2 children in ; they are lovely, and of good esteem ;
they afford you meat and drink, and cherish you,
that you never suffer want.
25. Hereupon thus say the three elements :
But so they may afterwards get a dwelling in
us, and may come to be strong and great, and then
we must depart, or be in subjection to them, and
therefore we will not take them in either, for
they may come to be as rough and cold as thou
art : Yet this we will do, thou mayest let thy
stonuuh and children dwell 3 in our courts and porches, and we
^ta- will come and be their guest, and eat of * their
4 the virtue of. ii«i • i i • v
their fruit, fruit, and drink of their drink, else the water which
Ch. 14] ^ BIRTH AND PROPAGATION OP MAN 269
is contained in the element would be too little
for us.
26. Now thus say the three elements (fire, water,
and air) to the spirit, Fetch us children of the
earth, that they may dwell in our courts, we will
eat of their l essences, and make thee strong. l Orsubstance.
Here the spirit of the soul (like a captive) must
be obedient, and must reach with his essences,
and fetch them forth. And then cometh the Fiat,
and saith, No : thou 2 mightest [so] outrun me ; 2 Or mayest
and [the Fiat] created the reaching forth, and**
there came forth from thence, hands, and all other
essences and forms, as it is before our eyes, and the
astronomicus [astronomer] knoweth it well, yet
he knoweth not the secrecy of it, although he can
explain the 3 signs according to the constellation 3 marks or
and elements, which qualify [and mingle] together
in the essences of the spirit of the soul.
27. And now when the hands (in the will) reach
after the children of the earth (which [reaching
forth] yet is no other than a will in the spirit of
the child in the mother's body) then the Fiat is
there, and maketh a great room in the courts of
the three elements, and a tough firm enclosure
round about it, that they may not touch the flesh :
For the flesh is afraid of the children of the earth,
because the earth is thrown away (for its rough
stinking darkness) and it trembleth for great fear ;
and it looketh still about after the best [means]
(lest the children of the earth should be too rough
270 THE THREE PRINCIPLES [Ch. 14
for it, and might cause a stink) that so it might
1 outlet. have an l opening, and might cast away the stink
and the filth, and [so] it maketh out of the court
(which is the maw [or stomach]) an outlet and
gate, and environeth the same with its tough [sour]
harshness, and so there is a gut.
2 the stink. 28. But because the2 enemy is not yet in sub-
stance, but only in the will of the spirit, therefore
it goeth away very slowly downwards, and seeketh
for the port, where it will make an outlet and
gate, that it may cast away the stink and filth,
from whence the guts are so very long and
8 winding and 3 Crooked.
folds. 29. Now when this conference (which is spiritual,
between the three elements, fire, air, and water)
was perceived by the spirit of the earth (viz. the
* the spirit of essences in the region of the lungs) then 4it
the earth. .
cometh at last (when the habitation or the court
was already built for the children of the earth)
and saith to the three elements, Wherefore will
you take the body for the spirit ? Will you take
the children of the earth, and feed upon them ?
I am their spirit, and am pure ; I can strengthen
the essences of the soul with my virtue and
essences, and uphold them well, take me in.
30. And they say, Yes, we will take thee in,
for thou art a member of our spirit ; thou shalt
dwell in us, and strengthen the essences of our
spirit, that it may not faint ; yet we must also
have the children of the earth (for they have our
Ch. 14] BIRTH AND PROPAGATION OF MAN 271
quality also in them) that we may rejoice. And
the spirit of the lungs saith, Then 1 will live in
you wholly, and rejoice myself with you.
The Gate of the Sidereal, or l Starry Spirit. l Astral spirit
31. Thus now when the light of the sun, which
had discovered and imprinted itself in the fire-flash
of the essences of the spirit, and was shining in
the fire-flash (as in a strange virtue, and not in the
sun's own virtue), [when he] seeth that he hath
gotten the 2 region, and that the 3 essences of the 2 rule,
..... . . ... . . ment, or pre
soul (which are the worm or the spirit) as also the
elements will rejoice in his virtue and splendour,
and that the elements have made their four regions
[or dominions] and habitations, for an everlasting
possession, and that * he should be a king, and that 4 the sun.
5 they should serve at court (in the spirit of the6 the elements.
essences) in the heart, and so exceedingly love him,
and rejoice in their service, and have besides
brought the 6 children of the earth, that the spirit 6 the fruits
L of the earth.
might present them (where then they will first
be frolic and potent, and eat and drink of the
7 essences of the children of the earth), then 8 he 7 Or virtues.
thinketh with himself, it is good to dwell here,
thou art a king, thou wilt bring *thy kindred 9 the woridiy-
J . wise, or the
offspring, or generation] hither, and raise them children of
the sun.
up above the elements, and make thyself a region
[or dominion]. Art not thou the king? Here is the
gate where the children of this world are wiser than
the children of light. 0 man ! consider thyself !
272 THE THREE PRINCIPLES [Ch. 14
And he draweth the constellations to him, and
bringeth them into the essences, and sets them
over the elements, with their wonderful and un-
searchable various essences, (whose number is
infinite), and maketh himself a region and kingdom
of his generation in a strange country.
32. For the essences of the soul are not this
king's own, he hath not generated them, nor they
him ; but he hath, by lust, imprinted himself also
in its essences, and kindled himself in its fire-flash,
on purpose to find its virgin, and live in her;
which is the amiable divine virtue [or power] :
Because the spirit of the soul is out of the eternal
and had the virgin, before the fall, and therefore
now the spirit of the great world continually
seeketh the virgin in the spirit of the soul, and
supposeth that she is there still, as before the fall,
where the spirit of the great world appeared in
Adam's virgin with very great joy, and desired
also to live in the virgin, and to be eternal.
Because he felt his corruptibility, and that he was
so rough in himself, therefore he would fain partake
of the loving kindness and sweetness of the virgin,
and live in her, that so he might live eternally, and
not break [corrupt or perish] again.
33. For by the great longing of the darkness
after the light and virtue of God, this world hath
been generated out of the darkness, where the holy
virtue of God [shone, or] beheld itself in the dark-
ness ; and therefore this great desiring and longing
Ch. 14] BIRTH AND PROPAGATION OF MAN 273
after the divine virtue, continueth in the spirit of
the sun, stars, and elements, and in all things. All
groan and pant after the divine virtue, and would
fain be delivered from the vanity of the devil : But
seeing that cannot be, therefore all creatures must
wait till their l dissolution, when they [shall go] * corruption.
into their ether, and get a place in paradise, yet
only in the figure and shadow, and the spirit [must]
be dissolved, which here hath had such lust [or
longing].
34. But now this lust [or longing] must be thus,
or else no good creature could be, and this world
would be a mere hell and wrathfulness. And now
seeing the virgin standeth in the second Principle,
so that the spirit of this world cannot possibly
reach to her, and yet that the virgin doth con-
tinually behold herself [or appear] in the spirit of
this world, to [satisfy] the lust and longing in the
fruit and growing of every thing, therefore 2 he is 2 the spirit of
so very longing, and seeketh the virgin continually, worid^
He exalteth many a creature in great skill and
cunning subtlety, and he bringeth it into the
highest degree that he can ; and continually sup-
poseth that so the virgin shall again be generated
for him, which he saw in Adam before his fall ;
which also brought Adam to fall, in that 2 he would
dwell in his virgin, and with his great lust so
3 pressed Adam, that he fell asleep ; that is, he set 3 See more of
A -i t 1 tf"8 strife in
himself by force in Adam s tincture close to the chap. 12 v.
39-47.
virgin, and would fain have qualified in her, and
18
274 THE THREE PRINCIPLES [Ch. 14
[mingled] with her, and so live eternally, whereby
the tincture grew weary, and the virgin withdrew.
35. And then Adam fell, and was feeble, which
1 Adam's in- is called sleep : This was the l Tree of Temptation,
Temptadon. [to try] whether it were possible for Adam to live
eternally in the virgin, and to generate the virgin
again out of himself, and so generate an angelical
kingdom.
36. But seeing it could not so be (because of the
spirit of this world) therefore was the outward
temptation first taken in hand by the tree of the
fruit of this world. And there Adam became
2 Or at length. 2 perfectly a man of this world, and did eat and
drink of the earthly essences, and infected [or
mingled] himself with the spirit of this world, and
became that [spirit's] own ; as we now see by
woeful experience, how that [spirit] possesseth a
child in the mother's body in the incarnation : For
he knoweth not any where else to seek the virgin,
but in man, where he first of all espied her.
37. Therefore he doth wrestle in many a man
(that is of a strong complexion, in whom the virgin
doth often behold herself) so very hard, continually
supposing he shall get the virgin, and that she
shall be generated for him : And the more the soul
resisteth him, and draweth near to the Heart of
God, and panteth to yield itself over thereto (where
the amiable virgin not only freely looketh upon it,
but dareth even for a long time even to sit in its
nest [viz. in] the tincture of the soul), the more
Ch. 14] BIRTH AND PROPAGATION OF MAN 275
strong and [eciger or] desirous doth the spirit of
this world come to be.
38. Where then the king (viz, the light of the
sun) is so very joyful in the spirit, and doth so
highly triumph, exult, and rejoice, that he moveth
all the essences of the stars, and bringeth them
into their highest degree, to generate her ; where
then all centres of the stars fly open, and the loving
virgin beholdeth herself in them. Where then the
essences of the soul (in the light of the virgin) can
see in the centres of the stars, what is Mn its » in the on-
original and source. gbaiand
well-spring of
39. Of which my soul knoweth full well, andtbesou1'
hath also received its knowledge thus, which
2 the learned master in the 8hood of his degree » the great
cannot believe, because he cannot apprehend it ; iSflhet™60
therefore he holdeth it to be impossible, and SSJghtb? the
ascribeth it to the devil (as the Jews did by the Holy Ghost'
Son of the Virgin, when he in [the virtue of] the
virgin shewed signs and wrought miracles) which
my soul regardeth not, neither esteemeth their
pride, it hath enough in the Pearl; and it hath
a longing to shew the thirsty [where] the Pearl
[lieth] : The crowned hood [or cornered cap] may
play merrily behind the curtain of Antichrist, 4 till « They that
the lily groweth, and then the smell of the lily
will [cause some to] throw away the hood [or cap],
saith the virgin; and the thirsty shall drink of
the water of life ; and [at that time] the Son of the
Virgin will rule in the valley of Jehosaphat.
276
THE THREE PRINCIPLES
[Ch. 14
40. Therefore seeing the mystery in the light
of the virgin thus wonderfully meeteth us, we will
here, for the seeking mind (which in earnest hope
seeketh that it might find the Pearl) open yet one
gate, as the same is opened to us in the virgin.
For the mind asketh, Seeing that the sun, stars,
and elements were never yet in the second
Principle (where the virgin generateth herself out
of the light) therefore how could they be able to
know the virgin in Adam, so that they labour
thus eagerly with longing after the virgin ?
The Depth in the Centre.
41. Behold, thou seeking mind, that which thou
seest before thy eyes, that is not the * element,
neither in the fire, air, water, nor earth ; neither
are there four, but one only, and that is fixed and
invisible, also imperceptible : For the fire which
burneth is no element, but [it is] the fierce [stern
wrath], which cometh to be such in the kindling of
the anger, when the devils fell out of the l element :
The element is neither hot nor cold, but it is the
inclination [to be] in God, for the Heart of God
rising up. is Barm [that is, warmth] and its 2 ascension is
attractive and always finding ; and then the hertz
[that is, the heart] is the holding the thing before
itself, and not in itself ; and then the ig [the last
syllable of the German word Barm-hertz-ig (that
is, warm-hearted, or merciful) expounded according
to the language of nature] is the continual dis-
1 That one
pure, holy,
eternal ele-
ment.
Ch. 14] BIRTH AND PROPAGATION OF MAN 277
covering of the thing, and this is altogether ewig
[eternal] ; and that is the ground of the inward
element, which maketh the anger substantial, so
that it was visible and palpable, which [anger]
Lucifer with his legions did awaken ; and thereupon
he now remaineth to be prince in the anger [or
wrath] (in the kindled element) as Christ (accord-
ing to this form) calleth him a prince of this world.
42. And the element remaineth hidden to the
anger and l fierceness [or wrath], and standeth in l
paradise ; and the l fierce wrath goeth still out from
the element; and therefore God hath captivated
the devils with the element in the x fierce wrath,
and he keepeth them [in] with the element;
and the l fierce wrath cannot [touch or] com-
prehend 2it, like the fire and the light; for the 2 the element,
light is neither hot nor cold, but the x fierce wrath
is hot ; and the one holdeth the other, and the one
generateth the other.
43. Here observe ; Adam was created out of the
element, out of the attracting of the heart of God,
which is the will of the Father, and therein is
the virgin of the divine virtue [or power], and the
outward regimen (which in the kindling parted
itself into four parts) would fain have had the
same [virgin] in itself; that is, the fierceness of
the devil would fain have dwelt in the Heart of
God, and have domineered over it, and have opened
a centre there, which the fierceness without the
light cannot do; for every centre was generated
278 THE THREE PRINCIPLES [Gil. 14
and opened with the kindling of the light. Thus
the fierceness would fain be over the meekness, and
therefore hath God caused the sun to come forth,
so that it hath thus opened four centres, viz. the
going forth out of the element.
44. And when the light of the sun appeared in
the fierce [sourness or] harshness, then the harsh-
ness became thin and l sweet, even water, and the
fierceness in the fire-flash was extinguished by the
water, so that the anger stood still, yet the will
could not rest, but went forth in the mother, out
of the water, and moved itself, which is the air:
2 coagulated. And that which the fierce sourness had 2 attracted
to it, that was thrust out of the element, in
the water, as you see that earth swimmeth in
the water.
45. Thus the evil child panteth after the mother,
and would get to be in the mother in the element,
and yet cannot reach her. But in Adam that [child]
did perceive the element ; and thereupon the four
elements have drawn Adam to them, and supposed
then that they had the mother ; because the virgin
there shewed herself in the living spirit of Adam.
46. Hereupon now the spirit of the stars and
elements would continually [get] again into the
element ; for in the element there is meekness and
8 Viz. in the rest ; and in the 8 kindling thereof there is mere
' enmity and contrary will, and the devil ruleth also
therein ; and they would fain be released from that
abominable and naughty guest, and they seek with
Ch. 14] BIRTH AND PROPAGATION OF MAN 279
great anxiety after l deliverance, as Paul saith, All 1
creatures groan together with us, to be freed from
vanity.
47. Then saith the mind, Wherefore doth God
let it move so long in the anxiety ? Alas ! when
will it be that I shall see the virgin? Hearken,
thou noble and highly worthy mind, it must all
enter in, [and serve] to the glory of God, and praise
God ; as it is written, All tongues shall praise
God ; let it pass till the number to the praise of
God be full, according to the eternal mind.
48. Thou wilt say, How great is that [number]
then ? Behold, tell the stars in the firmament ; tell
the trees, the herbs, and every [spire of] grass, if
thou canst ; so great is the number that shall enter
in, to the glory and honour of God. For in the
end all stars pass again into the element, into the
mother ; and there it shall appear, how much good
they haVe brought forth here by their working.
For the shadow and the image of every [thing or]
substance shall appear before God, in the element,
and stand eternally ; in the same thou shalt have
great joy, thou shalt see all thy works therein ; also
all the afflictions thou hast suffered, they shall be
altogether changed into great joy, and shall refresh
thee indeed ; wait but upon the LORD ; the spirit
intimateth, that when the time of the lily is 2expired, a Orcome
then this shall be done.
49. Therefore it is that God keepeth it hidden so
long (as to our sight) that the number of the glory
280 THE THREE PRINCIPLES [Ch. 14
of his kingdom may be great ; but before him it is
but as the twinkling of an eye. Have but patience,
this world will most certainly be dissolved, together
with the fierceness which must abide in the first
Principle ; therefore do thou beware of that.
1 figures or 50. My beloved Reader, I bring in my Hypes of
parables. • « 5 >
the essences of the incarnation in the mother s body,
in a [colloquy or] conference of the spirit with the
2 Note. essences and elements. 2I cannot bring it to be
understood in any easier way : Only you must know,
that there is no conference, but it is done most
certainly so in the essences, and in the spirit. Here
you will say to me, thou dost not dwell in the
3 Wast incar- incarnation, and see it ; thou 3 didst once indeed
nate in thy 111
mother's become man, but thou knewest not how, nor what
womb. r . .
[was done then] ; neither canst thou go again into
thy mother's body [or womb] and see how it came
to pass there. Such a doctor was I also ; and in
my own reason I should be able to judge no other-
wise, if I should stick still in my blindness. But
thanks be to God, who hath regenerated me, by
water and the Holy Ghost, to [be] a living creature,
so that I can (in this light) see my great in-bred
[native] vices, which are in my flesh.
51. Thus now I live in the spirit of this world
in my flesh, and my flesh serveth the spirit of
this world, and my mind [serveth] God : My flesh
4 kingdom or is generated in this world, and hath its 4 region [or
dominion.
government] from the stars and elements, which
dwell in it, and are the master of the [outward]
Ch. 14] BIRTH AND PROPAGATION OP MAN 281
1 life ; and my mind is 2 regenerated in God, and 1 Or body.
loveth God. And although I cannot comprehend of°G0gde"eratod
and hold the virgin (because my mind falleth into
sins) yet the spirit of this world shall not always
hold the mind captive.
52. For the virgin hath given me her promise,
not to leave me in any misery, she will come to help
me in the Son of the Virgin. I must but hold to
him again, and he will bring me well enough again
to her into paradise ; I will give the venture,
and go through the thistles and thorns, as well as
I can, till I find my native country again, out of
which my soul is wandered, where my dearest virgin
dwelleth. i rely upon her faithful promise, when
she appeared to me, that she would turn all my
mournings into great joy ; and when I laid upon
the mountain towards the 3 north, so that all the 3 Or midnight
trees fell upon me, and all the storms and winds
beat upon me, and Antichrist gaped at me with his
open jaws to devour me, then she came and comforted
me, and married herself to me.
53. Therefore I am but the more cheerful, and care
not for him ; he ruleth [and domineereth] over me no
further than over the * house of sin, whose patron he * transitory
himself is; he may take that quite away, and so I shall
come into my native country. But yet he is not abso-
lutely lord over it, he is but God's ape ; for as an ape
(when its belly is full) imitateth all manner of tricks
and pranks to make itself sport, and would fain seem
to be the finest and the nimblest beast [it can], so also
282 THE THREE PRINCIPLES [Ch. 14
1Note, i desire doth he. l His power hanoreth on the great tree of
not to write ° .
the exposition this world, and a storm of wind can blow it away.
of this yet. .
54. JNow seeing I have shewn the Reader, how
the true element sticketh wholly hidden in the
outward kindled [elements], for a comfort to him,
that he may know what he [himself] is, and that
he may not despair in such an earnest manifestation
[or revelation as this is], therefore now I will go on
with my conference between the elements, sun, and
stars, where there is a continual wrestling and over-
coming, in which the child in the mother's body [or
womb] is figured ; and I freely give the Reader to
know, ^hat indeed the true element Heth hidden in
the outward man, which is the chest of the treasure
[or cabinet of the precious gem and jewel] of the
8 in. soul, if it be faithful, and yield itself up 2to God.
55. So now when the heart, liver, lungs, bladder,
stomach, and spirit, together with the other parts
[or members] of the child, are figured in the mother's
body, by the constellation and elements, then the
region or regimen riseth up, which at length figureth
[fashioneth or formeth] all whatsoever was wanting :
And now it exceedingly concerneth us to consider
» Or senses, of the originality of speech, mind, and 3 thoughts,
wherein man is an image and similitude of God,
and wherein the noble knowledge of all the three
Principles doth consist.
56. For every beast also standeth in the springing
up of the life (formerly mentioned) in the mother's
body, and taketh its beginning after the same
Ch. 14] BIRTH AND PROPAGATION OF MAN 283
manner in the [dam's or] mother's body, and its
spirit liveth also in the stars and elements, and they
have their [faculty of] seeing from the glance of
the sun : And in the same [beginning of the life]
there is no difference between man and beast. For
a beast eateth and drinketb, sinelleth, heareth,
seeth, and feeleth, as well as man ; and yet they
have no understanding in them, but only to feed
and multiply. We must go higher, and see what
the image of God is, which God so dearly loved,
that he spent his Heart and Son upon it, and gave
him to become man, so that he came to help man * be incarnate.
again after the fall, and freed and redeemed him
again from the bestial birth, and brought him again
into paradise, into the heavenly 2 region. 2 kingdom or
57. Therefore we must look after the ground
[of it], how not only a bestial man, with bestial
qualifications [or condition] is figured [or formed],
but also a heavenly, and an image of God, to the
honour of God and [the magnifying of] his deeds of
wonder ; to which end he so very highly graduated
man, that he had an eternal similitude and image
c
of his own substance. For to that end he hath
manifested himself by heaven and earth, and
created some creatures to [be] eternal, understand-
ing, and rational spirits, to live in his virtue and
glory, and some to [be] figures ; so that (when
their spirit goeth into the ether and dissolveth) the
spirits which are eternal might have their joy and
recreation 3with them. »in.
284 THE THREE PRINCIPLES [Ch. 14
58. Therefore we must search and see, what kind
of image that is, and how it taketh its beginning
so, that man beareth an earthly, elementary, and
also an heavenly image. And not only so, but
he beareth also a hellish [image] on him, which is
inclined [or prone] to all sins and wickedness ;
and all this taketh beginning together with the
beginning of the life.
59. And further, we must look, where then the
own will sticketh, [whereby] man can in [his]
own power yield up himself how he will, [either]
to the kingdom of heaven, or to the kingdom of
hell. To this looking-glass we will invite them
that hunger and thirst after the noble knowledge,
and shew them the ground, whereby they may in
their minds be freed from the errors and conten-
tious controversies in the antichristian kingdom.
Whosoever now shall rightly apprehend this gate,
1 being of ail he shall understand the 1 essence of all essences;
substance of and if he rightly consider it, [he shall so] learn
all substances. n , _. i « .i_ -i> i
to understand what Moses, and all the rropnets,
and also what the holy Apostles have written, and
in [or from] what kind of spirit every one hath
spoken ; also what hath ever been, and what shall
or can be afterwards.
The most precious Gate in the Root of the Lily.
60. Now if we consider the three Principles, and
how they are in their original, and how they generate
themselves thus, then we [shall] find the essence of
Ch. 14] BIRTH AND PROPAGATION OF MAN 285
all essences, how the one goeth out of the other
thus, and how the one is higher graduated than the
other, how the one is eternal, and the other corrupt-
ible, and how the one is fairer and better than the
other : Also thus we [shall] find wherefore the one
willeth [to go] * forward, and the other 2 backward : 1 in
Also, [thus we shall] find the love and desire, and2in'self
the hate [and enmity] of every thing.
61. But' now we cannot say of the originalness
of the essence of all essences otherwise, than that
in the original there is but one only essence, out of
which now goeth forth the essence of all essences ;
and that one essence is the eternal mind of God,
that standeth [hidden] in the darkness, and that
same essence hath longed from eternity, and had
it in the will to generate the light : And that
longing is the source [or eternal working property],
and that will is the springing up. Now the
springing up maketh the stirring and the mobility,
and the mobility maketh the attracting in the will,
and the will maketh again the longingness, so that
the will always longeth after light : And this is an
eternal band, that is without beginning and without
end ; for where there is a willing, there is also
desiring, and where there is a desiring, there is
also, in the will's desiring, an attracting of that
which the will desireth. Now the desiring is sour,
hard, and cold, for it draweth to it, and holdeth it ;
for where there is nothing, there the desiring can
hold nothing ; and therefore if the will desireth to
286 THE THREE PRINCIPLES [Ch. 14
hold anything, the desiring must be hard, that the
will may comprehend it ; and being there was
nothing from eternity, therefore the will also could
comprehend and hold nothing.
62. Thus we find now that the three from
eternity are an unbeginning and indissoluble band ;
attracting, viz. * longing, willing, and desiring ; and the one
always generateth the other, and if one were not,
then the other also would not be, of which none
know what it is ; for it is in itself nothing but a
spirit, which is in itself in the darkness ; and yet
there is no darkness, but a nothing, neither dark-
ness nor light. Now then the * longing is an
hunger [seeking], or an infecting of the desiring,
and the will is a retention in the desiring ; and
now if the [desiring] must retain the will, then it
must be comprehensible, and there must not be
one [only] thing alone in the will, but two ; now
then seeing they are the two, therefore the attract-
ing must be the third, which draweth that [which
is] comprehensible into the will. Now this being
thus from eternity, therefore it is found of itself,
that from eternity there is a springing and moving ;
for that [which is] comprehended must spring and
be somewhat, that the will may comprehend some-
what; and seeing that it is somewhat, therefore it
must be sour and attractive, that it [may] come to
be somewhat. And then seeing it is sour and
attractive, therefore the attracting maketh the
comprehensibility, that so the will [may] have
Cll. 14] BIRTH AND PROPAGATION OF MAN 287
somewhat to comprehend and to hold ; and then it
being thus comprehensible, therefore it is thicker
[grosser or darker] than the will, and it shadoweth
the will, and covereth xthat [which is attracted] » which is
and the will is in l that, and the longing maketh
them both ; and seeing now that the will is in
that [which is] comprehensible, therefore that
[which is] comprehensible is the darkness of the
will ; for it hath with its comprehensibility enclosed
the will; now the will not being 2out of that 2 gotten out
[which is] comprehensible, it longeth continually
after the light, that it might be delivered from
the darkness, which yet itself maketh with the
longing and attracting.
63. From whence now cometh the anxiety,
because the will is shut up in the darkness ; and
the attracting of the will maketh the mobility;
and that [which is] movable maketh the will's
rising up out of the darkness. Now therefore the
rising up is the first 3 essence ; for it generateth 3
itself in the attracting, and is itself the attracting.
And yet now the will cannot endure the attracting
either, for it maketh that dark with the attracted
essence [being or substance], which the will com-
prehendeth, and resisteth it, and the resisting is
the stirring, and the stirring maketh a parting or
breaking in that [which is] attracted, for it severeth
[it] ; and this also the sourness in the attracting
cannot endure, and the anguish in the will is
[thereby] the greater, and the attracting to hold
288 THE THREE PRINCIPLES [Ch. 14
the stirring [is] also the greater. So when the
stirring is thus very hard knit together, and held
by the sour attracting, then it eateth [gnaweth,
presseth, or nippeth] itself, and becometh prickly,
and stingeth in the sour anguish. And when
the sourness attracteth the more vehemently
[or strongly] to it, then the ppickle becometh so
very great in anxiety, that the will springeth up
horribly, and setteth its purpose to fly away out
of the darkness.
64. And here the eternal mind hath its original,
1 property, or in that the will will [go] out of that l source, into
2 flowing or another 2 source of meekness, and from thence the
working. eternal l source in the anguish hath also its
original, and it is the eternal worm which gener-
ateth and eateth itself, and in its own fierceness in
itself liveth in the darkness which itself maketh ;
and there also the eternal infection [or mixture]
hath its original, back from which there is no
further to be searched into, for there is nothing
3 Than the deeper, or 3 sooner ; the same always maketh itself
eternal pro- ., . 111 i
perty of hell, from eternity, and hath no maker or creator. And
4 grim stem- it is not God, but God's original * fierceness [or
ness. • , r \ • • i -i
wrath], an anxiety, [or aching anguish], generating
in itself, and gnawing [eating or devouring] in it,
and yet consuming nothing, neither multiplying
nor lessening.
65. Seeing then the eternal will, which is thus
generated, getteth in the anxiety a mind after
somewhat else, that it might escape the sourness
Cll. 14] BIRTH AND PROPAGATION OF MAN. 289
[or fierceness], and exult in the meekness, and yet
it cannot otherwise be done than out of itself,
therefore the mind generateth again a will to live
in the meekness ; and the originality of this will
ariseth out of the first will, out of the anguish-
ing mind, out of the dark sourness, which in the
stirring maketh a breaking wheel ; where the re-
comprehended will discovereth itself in the breaking
wheel in the great anxiety, in the eternal mind,
where somewhat [must] be which stood in the
meekness. And this appearing [or discovery] in
the anxious breaking wheel, is a flash of a great
swiftness, which the anguish sharpeneth thus in
the sourness, so that the sharpness of the flash is
consuming, and that is the fire-flash, as it is to be
seen in nature, when one x hard substance striketh * A flint and
against another, how it [grindeth or] sharpeneth stee1'
itself, and generateth a flash of fire, which was not
before. And the re-comprehended mind 2 compre- « Or con-
hendeth the flash, and discovereth itself now in the °eiveth'
sourness; and the flash with its strong [or
fierce] sharpness consumeth the comprehended
sourness, which holdeth it [viz. the will in the
mind] captive in the darkness ; and now it is free
from the darkness.
66. Thus the sourness receiveth the flash, and
goeth in the terror [shriek or crack] backwards, as
it were overcome, and from the terror [shriek or
crack] becometh soft ; in which meekness the flash
discovereth itself, as in its own mother. And from
19
290
THE THREE PRINCIPLES
[Ch. 14
1 Or bright.
^appropri-
ateth, or
iuclmeth.
3 sparkleth.
4 infinitely.
6 Or for, or
before itself.
* centre or
Principle.
the meekness it becometh l white and clear : And
in the flash there is great joy, that the will therein
is delivered from the darkness.
67. Thus now the eternal mind 2uniteth itself
in the re- comprehended [or re-conceived] will, in
[or unto] the meekness of the deliverance out of
the darkness of the anxiety ; ancT the sharpness of
the consuming of the eternal darkness stayeth in
the flash of the meekness ; and the flash 3 discovereth
itself in the anxious mind in many thousand
thousands, yea, 4 without end and number. And
in that discovery the will and the inclination
[or yielding up itself] discover themselves always
again in a great desire to go forth out of the dark-
ness ; where then in every will the flash standeth
again to [make an] opening, which I call the
centrum [the centre] in my writings all over
in this book.
68. Thus then the first longing and desiring
(viz. the fierce [or stern] generating in the first
will) with the dark mind, continueth 6in itself,
and [hath] therein the discovering of the always
enduring fire-flash in the dark mind ; and the same
dark mind standeth eternally in anguish, and in
the flash, in the breaking, attracting, rising up,
and desiring without intermission [to be] over the
meekness, when as in the breaking, with the fire-
flash, (in the sharpness of the flash), in the essence,
the attracting springeth up like a 6 centrum or
Principium.
Ch. 14] BIRTH AND PROPAGATION OF MAN 291
The Gate of God the Father.
69. And thus now in the sharpness of the fire-
flash, the light in the eternal mind springeth up
out of the re-comprehended will to meekness and
light, that it might be freed from the darkness;
and so this freedom from the darkness is a meek-
ness and l satisfaction of the mind, in that it is free i well-doing,
from the anxiety, and standeth in the sharpness of
the fire-flash, which breaketh the sour darkness,
and maketh it clear and light in its [first glimpse,
shining, or] appearing.
70. And in this [shining or] appearing of the
sharpness, standeth the all-mightiness [or omni-
potency] ; for 2it breaketh the darkness in itself, and . the appear-
maketh the joy and great meekness, like that when ing or flash>
a man is come out of an anguishing [or scorching]
fire to sit in a temperate place of refreshment ; and
tli us the flash in itself is so fierce and sudden, yea
fiercer and more sudden than a thought, and out
of the darkness in itself (in its kindling) seeth into
the light ; and then is so very much terrified, that
it lets its power (which it had in the fire) sink
down. And this terror [or shriek or crack] is
made in the sharpness of the flash ; and this now
is the terror [shriek or crack] of great joy ; and
there the re-comprehended will desireth the
crack or joy in the meekness ; and the desiring is
the attracting of the joy, and the attracting is the
infecting [or mingling] in the will; and that
292 THE THREE PRINCIPLES [Ch. 14
[which is] attracted maketh the will swell [or be
impregnated], for it is therein, and the will holdeth
it [fast].
71. Now here is nothing which the will with
the sharpness or essence could draw to it, but
the meekness, the deliverance from the darkness ;
this is the desire of the willing, and therein
then standeth the pleasant joy, which the will
draweth to itself; and the attracting in the
will impregnateth the will, that it becometh
full.
72. And thus the comprehended will is swelled
[or impregnated] by the joy in the meekness,
which it desireth (without intermission) to generate
out of itself, for its own joy again, and for its
sweet taste [or relish] in the joy. And the same
will to generate, comprehendeth the meekness in
the joy (which standeth in the swelled [or impreg-
nated] will) and it bringeth the essences (or the
attracting) of the willing again out of the will,
before the will ; for the desiring draweth forth the
swelling [or impregnation] out of the swelled [or
impregnated] will, before the will ; and that [which
habitation, is] drawn forth is the pleasant virtue, xjoy, and
meekness. And this now is the desiring of the
eternal will (and no more) but to eat and to draw
again this virtue into it, and to be satiated there-
with, and [it can] desire nothing higher or more
1 refreshing : for therein is the perfection [or ful-
ness] of the highest *joy and meekness.
Ch. 14] BIRTH AND PROPAGATION OF MAN 293
73. And so in this virtue (which is in God the
Father, as is before mentioned) standeth the
omniscience [or all knowledge] of what is in the
originality in the eternity; where the flash then
1 discovereth itself in many thousand thousands 1 Or sparkieth
2 without number. For this virtue of joy in the 2^^
[refreshment or] habitation, is proceeded from the
sharpness of the flash, and (in the sharpness of
the al] -mightiness over the darkness) seeth [or
looketh] again in the eternal sharpness in the dark
mind ; and that mind inclineth itself to the virtue
and desireth the virtue, and the virtue goeth not
back again in the darkness, but 3beholdeth itself 3 As the sun
therein, from whence [it is] that the eternal mind water!" the
is continually longing [panting or lusting] after
the virtue [or power] ; and the virtue is the sharp-
ness, and the sharpness is the attracting. This is
called the 4 eternal Fiat, which there createth and 4 Note,
corporizeth what the eternal will in the almighty
meekness (which there is the might and the break-
ing [or destroyer] of the darkness, and the building
of the Principle), and what the will in the eternal
[skill or] knowledge discovereth, and in itself con-
ceiveth [apprehendeth, or purposeth], to do. And
whatsoever giveth itself up to the meekness, that
will the will create by the sharp Fiat which is the
eternal essence. And this now is the will of God,
whatsoever inclineth itself to him, and desireth
him, that same he will create in the meekness;
even all whatsoever (out of the many thousand
294
THE THREE PRINCIPLES
[Ch. 14
1 Or his.
8 enter into
resignation.
8 Or these in-
finite sparks.
4 Or bitterness
of the frost.
6 Or unite
themselves.
6 In true
resignation.
7 Or recalling.
thousands, out of the infiniteness) inclineth itself
in l its virtue to him.
74. Now thus the infiniteness hath the possibility,
while it is yet in the first essence [or substance],
that it can 2 incline itself to him ; but here you
must not understand it any more concerning the
whole, for God only is the whole [totum universale],
the great deep all over ; but this [which is] in the
infiniteness is divided ; and it is in the appearing
[flash or sparkling] of the plurality [or multiplicity],
where the whole, in and through himself in the
eternal impregnated darkness, [sparkleth, or] dis-
covereth itself in infinitum [or infinitely]. This
discovery, [or 3 these sparklings], stand altogether
in the originality of the fire-flash, and may again,
in the impregnated darkness (viz. in the 4cold
sourness, and in the flash of the fire), discover
[flash or sparkle] and 5 give up themselves, or again
conceive a will out of the darkness, to go out of
the anxiety of the mind (through the sharpness in
the flash) 6in the meekness, to God.
75. For the sharpness in the flash is always the
centrum [or centre] to the regeneration in the
second Principle ; to which now the worm in the
spark inclineth [or uniteth] to generate itself [in],
whether it be in the eternal cold out of the sharp
essence through the flash in the fierceness [or
sternness] of the fire, or. out of the sharpness in the
regeneration of the meekness to God ; therein it
standeth, and there is no 7 recovery [back from
Ch. 14] BIRTH AND PROPAGATION OF MAN 295
thence]. For, the meekness goeth not back again
into the dark, fierce, and cold essence, in the first
attracting, which from eternity is before the re-
comprehended [or re-conceived] will ; but it cometh
to help that [darkness], and enlighteneth whatso-
ever cometh to it out of the strong might of God,
and this liveth in the virtue, and in the light
eternity with God.
76. And the deep of the darkness is as great as
the habitation of the light ; and they stand not
one distant from the other, but together in one
another, and neither of them hath beginning or
end ; there is no limit or place, but the sharp
regeneration is the mark [stroke, bounds] or
limitation between these two Principles.
77. Neither of them is above or beneath, only the
regeneration out of the darkness in the meekness is
said to be above ; and there is such a [bar or] l firma- l clift, door,
ment between them, that neither of them both doth
comprehend the one the other ; for the [bar or]
mark of limitation is a whole birth or Principle,
and a firm centre, so that none of them both can
go into the other, but [only] the sharp fire-flash,
the strong might of God, that standeth in the
midst in the centre of the regeneration, and that
only looketh into the worm of the darkness ; and
with its terror in the darkness maketh the eternal
anguishing source, the rising-up in the fire, which
yet can reach nothing but only the anguish, and in
the anguish the fierce [stern] flash. And so now
296 THE THREE PRINCIPLES [Ch. 14
whatsoever becometh corporized there, in the stern
[fierce or strong] mind, in the sparkling [or shining]
of the infiniteriess, and doth not put its will (in
the corporizmg) forward, into the centre of the
regeneration, in the meekness of God, that re-
maineth in the dark mind, in the fire-flash.
78. And so that creature hath -no other will in
itself, neither can it ever make any other will from
anything ; for there is no more in it, but [a will]
to fly up in its own un -regenerated might above the
centre, and to rule [or domineer] in the might of
the fire over the meekness of God, and yet it
cannot reach it.
79. And here is the original [cause] that the
creature of the darkness willeth to be above the
Deity, as the devil did ; and here is the original
2 Or fountain, of self-pride ; for such as the * source in the creature
is, such also is the creature. For the creature is
[proceeded] out of the essence ; and on the other
side, the 2 source (viz. its worm) is [proceeded] out
of the eternal will of the dark mind.
80. And this will is not the will of God, neither
8 re-purposed, is it God ; but the 3 re-conceived will 4 to meek-
ness in the mind, is God's regenerated will, which
standeth there in the centre of the birth in
the sharpness of the breaking [or destroying] of the
» Or well-do- darkness, and in the pleasant 5 loving kindness
in&>
of the fulness of the joy and springing up of the
light in the re-impregnating of the will, and to
generate the virtue of the eternal omniscience and
Ch. 14] BIRTH AND PROPAGATION OF MAN 297
wisdom in the love, that is God ; and the out-
going from him is his willing [or desiring], which
the essence (viz. the sharp Fiat) createth ; and God
dwelleth in the second Principle, which is eternally
generated out of the eternal centre out of the
eternal will, [and this] is the kingdom of God
without number and end, as it further followeth.
The Gate of the Son of God, the pleasant
Lily in the Wonders.
81. Therefore as the will doth thus impregnate
itself from eternity, so also it hath an eternal
willing [or desiring] to * bring forth the child with i generate,
which it is big [impregnated, or conceived]. And
that eternal will to * bring forth, doth bring forth
eternally the child which the will is conceived
withal ; and this child is the eternal virtue [or
power] of meekness, which the will conceiveth
again in itself, and expresseth [or speaketh forth]
the depth of the Deity, with the eternal wonders
of the wisdom of God.
82. For the will [is it] that expresseth ; and
the child of the [eternal] virtue, and the eternal
meekness, is the Word which the will speaketh ;
and the going forth out of the spoken Word, is
the spirit, which in the sharp might of God, in
the centre of the regeneration, out of the eternal
mind, out of the anxiety in the fire-flash in the
sharpness of the [destroying or] breaking of the
298 THE THREE PRINCIPLES [Ch. 14
1 opening or darkness, and l breaking forth of the light in the
unshutting.
meekness, out of the eternal will from eternity,
goeth forth out of the Word of God, with the
sharp Fiat of the great might of God ; and it is
the Holy Ghost [or Spirit] of God, which is in the
virtue [or power] of the Father, and goeth eternally
forth from the Father through the Word, out of
the mouth of God.
The Gate of God's Wonders in the Rose
of the Lily.
83. Now reason asketh, Whither goeth the Holy
Ghost, when he goeth forth out of the Father and
Son, through the Word of God? Behold, thou
sick Adam, here the gate of heaven standeth open,
and very well to be understood, by those that will
[or have a mind to it]. For the bride saith, Come,
and whosoever thirsteth, let him come, and whoso-
ever cometh, drinketh of the fountain of the know-
ledge of the eternal life in the smell and virtue of
the lily of God in paradise.
84. As is mentioned above, so the ground of the
Holy Trinity is in one only divine and undivided
essence [being, or substance], God the Father, Son,
and Holy Ghost ; from eternity arising from nothing,
always generated from and out of itself from
eternity ; not beginning nor ending, but dwelling
in itself; comprehended by nothing, having neither
beginning nor end ; subject to no locality, nor
limit [number], nor place. It hath no place of its
Cl). 14] BIRTH AND PROPAGATION OF MAN 299
rest, but the deep is greater than we [can perceive
or] think, and yet it is no deep, but it is the
unsearchable eternity ; and if any here will think
[to find] an end or limit, they will be confounded
[or disturbed] by the Deity, for there is none ; it is
the end of nature. And whosoever [goeth about
to] think [or dive with his thoughts] l deeper, doth 1 Or further.
like Lucifer, who in [high-mindedness or] pride,
would fly out above the Deity, and yet there was
no place, but he went on himself, into the fiery
fierceness, and so he perished [withered, or became
dry as] to the fountain of the kingdom of God.
85. Now see the lily, thou noble mind, full of
anguish and afflictions of this world ; behold, the
Holy Trinity hath an eternal will in itself, and the
will is the desiring, and the desiring is the eternal
essences, wherein then standeth the sharpness (viz.
the Fiat) which goeth forth out of the heart, and
out of the mouth of God by the Holy Ghost [or
Spirit] of God. And the will [that is] gone forth
out of the spirit, [that] is the divine virtue, which
conceiveth [or comprehendeth] the will, and holdeth
it, and the Fiat createth it [viz. that virtue], so
that in it, as in God himself, all essences are, and
[so that] the blossom of the light in it may spring
up [and blossom] out of the Heart of God ; and
yet this is not God, but [it is] the chaste virgin of
the eternal wisdom and understanding, of which I
treat often in this book.
86. Now the virgin is [present] before God, and
300
THE THREE PRINCIPLES
[Ch. 14
1 uniteth.
2 hovereth.
8 Or God's
fruit
Mnclineth herself to the spirit from which the
virtue proceedeth, out of which she (viz. the chaste
virgin) is ; this is now God's companion to the
honour and joy of God ; the same appeareth or
discovereth herself in the eternal wonders of God.
In the discovery, she becometh longing after the
wonders in the eternal wisdom, which yet is her-
self, and thus she longeth in herself, and her
longing is the eternal essences, which attract the
holy virtue to her, and the Fiat createth them, so
that they stand in [or become] a substance ; and
she is a virgin, and never generateth any thing,
neither taketh any thing into her ; her inclination
standeth in the Holy Ghost, who goeth forth from
God, and attracteth nothing to him, but 2 moveth
before God, and is the 3 blossom [or branch] of the
growth.
87. And so the virgin hath no will to conceive
[or be impregnated with] anything ; her will is
[only] to open the wonders of God ; and therefore
she is in the will in the wonders, to discover [or
make] the wonders [appear] in the eternal essences ;
and that virgin-like will createth the sour Fiat in
the essences, so that it is [become] a substance,
and standeth eternally before God, wherein the
eternal wonders of the virgin of the wisdom of
God are revealed.
88. And this substance is the eternal element,
wherein all essences in the divine virtue stand
open, and are visible : and wherein the fair and
Ch. 14] BIRTH AND PROPAGATION OF MAN 301
chaste virgin of the divine wisdom always
discovereth herself according to the number of the
infiniteness, out of the many thousand thousands
without end and number. And in this discovering
there go forth out of the eternal element, colours,
arts, and virtues, and the Sprouts of the lily of bruits.
God ; at which the Deity continually rejoiceth
itself in the virgin of the wisdom ; and that joy
goeth forth out of the eternal essences, and is
called paradise, in regard of the sharpness of the
generating [or bringing forth] of the pleasant fruit
of the lily [in infinitum or] infinitely ; where then
the essences of the lily spring up in wonders in
many thousand thousands without number, of
which you have a similitude in the [springing or
blossoming earth.
89. Beloved mind, behold, consider this, this
now is God and his heavenly kingdom, even the
eternal element and paradise, and it standeth thus
in the eternal original from eternity to eternity.
Now what joy, delight, and pleasantness is therein,
I have no pen that can describe it, neither can I
express it ; for the earthly tongue is too much
insufficient to do it ; [all that men can say of it] is
like dross compared with gold, and much more
inferior ; yea, although the virgin 2 bringeth it into 2 discovereth
the mind, yet all is too dark and too cold in the '
whole man, so that he cannot express so much as
one spark [or glimpse] thereof sufficiently. We
will defer it till [we come] into the bosom of the
302 THE THREE PRINCIPLES [Oh. 14
virgin ; we have here only given a short hint of it,
that the author of this book may be understood ;
for we are but a very little drop out of the fountain
of the wisdom of God ; and we speak as a little
sparkle [or glimpse], but [high] enough for our
Or in respect, earthly [understanding], and1 for our weak know-
ledge here upon earth ; for in this life we have no
need of any higher knowledge of the eternal
substance [being or essence] ; if we do but barely
and nakedly speak of what hath been from eternity,
it is enough.
THE FIFTEENTH CHAPTER
Of the l Knowledge of the Eternity in the l Or Under-
Corruptibility of the Essence of all Essences.
1. ~^TOW ^ we consider of the eternal will
A.^1 of God, [and] of the 2 essence of all2 being of all
essences; then we find in the originalness but substance of
Q WV^V^HHftMi V»
one [only being, substance or] essence, as is*1
mentioned above. Out of this [only] essence is
generated from eternity the other [being, substance,
or] essence, viz. the divine essence, and we find that
both the [beings, substances or] essences stand
in divine omnipotence, but not in one 3 source, 8 Or working
neither do they mix together, nor can either ofpl
them both be [destroyed, dissolved, corrupted,
or] broken.
2. But yet they have two sorts of inclinations
[or desires], each in itself for its own. Yet be-
cause the divine [being or] essence from eternity
is generated out of itself, therefore it is inclined
to help the weak, and is rightly called Barm-
hertzig-keit [mercifulness].
3. And now seeing the virgin of the eternal
wisdom hath 4 discovered herself in the eternal « Or shone.
303
304 THE THREE PRINCIPLES [Ch. 15
original, and in the eternal mind in the sharp
essence of the breaking of the darkness in the fire-
flash [hath found] the depth of the f1 very] image
of God, and that the similitude of God is there
in the eternal original, therefore she hath longed
after the similitude, and that longing maketh the
2 Or presented attracting in the will, and the will stood [2 right]
against the similitude ; and the Fiat in the
attracting of the willing, created the will in the
similitude, out of which came the angels all together.
But now the eternal essences were in the similitude,
and the wisdom discovered [or manifested] herself
in the essences in many thousand thousands, that
the eternal wonders might be revealed [or made
manifest] ; and thereupon there went forth (accord-
ing to every essence, as out of a fountain) many
thousand thousands.
4. And from thence came the names of the
thrones and principalities, as according to the
3 Or fountain, essences of the first and great 3 source, which in
the discovering of the eternal wisdom of God goeth
forth again into many thousand thousands, yet
there is a certain number [of them], and in the
centre of God none [or no number, but infiniteness] ;
and thus out of the fountain of every essence are
4 Or throne- gone forth, first the * thrones, and in the throne
many thousand thousands.
5. These the Fiat created to a similitude and
image of God, and overshadowed the same in the
Fiat with the overflowing virtue of God ; and the
Ch. 15] KNOWLEDGE OF THE ETERNITY 305
will of God l set itself [right] against the image and x Or presented
1-1 11 1-1 -IT -n itself before.
similitude, and they now which received the will,
they became angels, for they set their imagination,
in the will, in the heart of God, and they did eat
of the Verbum Domini [of the Word of the Lord] ;
but they that set their imagination in the dark
mind, as Lucifer [did, that he might] fly out above
the Deity and meekness in the might of the fire in
the flash, in the sharp might of God, and be lord
alone, they became devils, and they have that
name from their being thrust [or driven] out of
the light ; for they were in the light when the
Fiat created them, for the Fiat which created
them stood in the light.
6. Thus the devil is the fault, and guilty of his
own fall, for he suffered himself to be moved by
the matrix of the 2 sternness [fierceness, sourness, or 2 Or gnmness.
wrath], whereas he yet had his own will to take
hold of light or darkness. And Lucifer was a
throne (that is, a 3 source [or fountain] of a great 3 a fountain
essence) from whence went forth all his servants many veins,
[or ministers], and they did like him ; and so they with many
were thrust back into the darkness, for the light
of God goeth not into the [grimness, wrath or]
fierceness.
7. And there the Fiat (which created the fierce
[wrathful or grim] devils, in hope that they would
of devils become angels, who set their imagination
therein, that thereby they might domineer over
God and the kingdom of heaven) was infected in
20
306 THE THREE PRINCIPLES [Ch. 15
the figuring of the similitudes ; and so instantly
kindled the element in the similitude, viz. in the
out-birth [or procreation], in the speculating [or
beholding], so that the essence hath generated to
the highest essences, from whence go forth the
four elements of this world, of the third Principle ;
and the sharp Fiat of God (which" stood in the out-
birth [or procreation]) hath created the out-birth,
out of which the earth and stones are proceeded.
8. For when the Fiat kindled the element in
the out-birth, then the kindled materia [or matter]
became palpable [or comprehensible], this was not
now fit for paradise, but it was ex-created, [or
made external]. Yet that the element with its
out-birth might no more generate thus, therefore
1 the one pure God created the heaven out of the 1 element, and
[caused or] suffered out of the element (which is
the heavenly limbus), the third Principle to spring
up ; where the spirit of God again discovered [or
revealed] itself in the virgin, viz. in the eternal
wisdom, and found out, in the out-birth, in the
corruptible substance, the similitude again. And
the discovering stood in the sharp attraction of the
Fiat, and the Fiat created it so that it became
essential [or substantial] ; and the same are the
stars, a mere quinta essentia, an extract of the
Fiat's, out of the limbus of God, wherein the
hidden element standeth.
9. But that the sharp and severe essence with
the attraction might cease, therefore God generated
Ch. 15] KNOWLEDGE OF THE ETERNITY 307
a similitude according to the fountain of the Heart
of God, viz. the sun ; and herewith sprang up the
third Principle of this world, and that [viz. the
sun] put all things into meekness and 1 well-fare. 1 well-doing,
10. Seeing then that the eternal wisdom of God °r kindne88'
(viz. in the chaste virgin of the divine virtue) had
discovered itself in the Principle of this world, in
which place the great prince Lucifer stood in the
heaven, in the second Principle, therefore the same
discovering was eternal, and God desired to shed
forth the similitude out of the essences, which the
Fiat created according to the kind of every essence,
that they should (after the breaking [or dissolution]
of the outward substance) be a figure and image in
paradise, and a shadow of this substance.
11. And that there should go nothing in vain
out of the substances of God, therefore God created
beasts, fowls, fishes, worms, trees and herbs out of
all essences; and besides [created] also figured
spirits out of the quinta essentia, in the elements,
that so, after the fulfilling of the time (when the
out-birth [shall] go into the ether) they should
appear before him, and that his eternal wisdom
in his works of wonder might be known.
12. But seeing it was his will also in this throne,
in the eternal element, to have creatures that
should be instead of the fallen devils, and possess
the place [of them] in the heaven in paradise,
therefore he created man out of the 2 element. •O»«nn|
13. Arid as this place was now twofold, and one element-
308 THE THREE PRINCIPLES [Ch. 15
1 Or in. l with the eternal originality threefold (viz.
[having] the first principle in the great anxiety,
and the second Principle in the divine habitation
in paradise, and then the third Principle in the
light of the sun, in the quality of the stars and
elements), so must man also be created out of all
three, if he must be an angel in" this place, and
receive all knowledge and understanding, whereby
he might have eternal joy also with [or in] the
figures and images, which stand not in the eternal
spirit, but in the eternal figure, as all things in this
world are [or do].
14. And there God manifesteth himself according
to his eternal will, in his eternal wisdom of the
noble virgin, in the element, which in paradise
standeth in the sharpness of the divine virtue [or
power]. And the Fiat created man out of the
element in paradise, for it attracted to it out of
the quintessence of the sun, stars, and elements in
paradise, in the element of the originality (from
whence the four elements proceed) and created man
to the image of God (that is, to the similitude of
God) and breathed into him into the element of
the body (which yet was nothing else but para-
disical virtue) the spirit of the eternal essences out
of the eternal originality ; and there man became
a living soul, and an image of God in paradise.
15. And the wisdom of God, the pleasant
2 shone forth, virgin, did 2 discover herself in him, and with the
discovering opened Adam's centre, in [or to] many
Ch. ]5] KNOWLEDGE OF THE ETERNITY 309
thousand thousands, which should proceed out of
this fountain of this image ; and the noble virgin
of the wisdom and virtue [or power] of God was
espoused [or contracted] to him, that he should be
modest and wholly chaste to his virgin, and set no
desire in the first, nor in the third Principles, to
qualify [mix with] or live therein, but his inclina-
tion or longing must be to get into the Heart of
God, and to eat of the l Verbum Domini [of the1 The Word
Word of the Lord] in all the fruits of this world. LedetiTout
16. For the fruits were also good, and their of God™0
inclination [or that which made them to be desired]
proceeded out of the inward element, out of the
2 paradise. Now Adam could eat of every fruit • the divine
in the mouth, but not 8in the corruptibility, that 3^^
must not be, for his body must subsist eternally, rtom«'1> OT
J ' maw, where
and continue in paradise, and generate a chaste the meat
r turneth to
virgin out of himself, like himself, without rending corrupt dung,
of his body ; for this could be, seeing his body was
[proceeded] out of the heavenly element, out of the
virtue of God.
17. But when the chaste virgin found herself
thus in Adam with great wisdom, meekness, and
humility, then the outward elements became lust-
ing after the eternal, that they might * raise them- * discover OP
selves up in the chaste virgin, and 6 qualify in her ; Tofn^with
seeing that Adam was extracted out of them [viz. her» or work
in her.
the tour elements], out of the quinta essentia,
therefore they desired their own, and would qualify
therein, which yet God did forbid to Adam,
310 THE THREE PRINCIPLES [Oil. 15
[saying] that he should not eat of the knowledge of
good and evil, but live in [the] one [only element],
and be contented with paradise.
18. But the spirit of the great world overcame
Adam, and put itself in with force, in quintam
essentiam [into the quintessence], which there is
the fifth form, the extract out of the four elements
and stars ; and there must God create a woman [or
wife] for Adam out of his essences, if he must be
to fill the kingdom, according to the appearing
[discovering, shining, or sparkling] of the noble
virgin, [with many thousand thousands], and build
[or propagate] the same. And thus man 'became
earthly, and the virgin departed from him in
paradise ; and there she warned [called and told]
him that he should lay off the earthliness, and
then she would be his bride and loving spouse.
And now it cannot be otherwise in this world with
1 begotten, man, he must be * generated in the virtue of the
m! nourish- outward constellation and elements, and live
Lrved. pre therein till the earth li ness falleth away.
19. And thus he is in this life threefold, and the
threefold spirit hangeth on him, and he is generated
therein, neither can he be rid of it, except he
[corrupt or] break to pieces ; yet he can be rid of
paradise, whensoever his spirit imagineth in the
fierceness [or wrath] and falsehood, and giveth up
himself thereto, that so he might be above meek-
ness and righteousness in himself, as a lord, like
Lucifer, [and] live in pride [and stateliness] ; and
Ch. 15] KNOWLEDGE OF THE ETKRNITY 311
then paradise l falleth [away], and is shut up ; ' ceaseth,
vanisheth, or
and he loseth his first image which standeth in the disappeared.
hidden element in Paradise.
20. For the Adamical 2 however (according to the 2 though he
it_ • -L • j \ tne
inward element which standeth open in the mind) four elements.
can live in paradise, if he striveth against evil, and
wholly with all his strength give himself up to the
Heart of God, then the virgin dwelleth with him,
(in the inward element in paradise), and enlighteneth
his mind, so that he can tame the Adamical body.
21. For these 3 three births are [inbred or]3 Or these
, , three proper-
generated together with every one in the mother s ties, darkness,
-i i -I i i T lights an£l th®
[womb or] body, and none ought to say, 1 am foar elements.
not elected ; for it is a lie, [and he] belieth the
element, (wherein man also liveth) ; and besides
[he] belieth the virgin of wisdom, which God
giveth to every one which seeketh her with earnest-
ness and humility. So [likewise] the possibility of
seeking is also in every one, and it is inbred [or
generated] in him with the all -possible hidden
element [to which all things are possible] ; and
there is no other cause of perdition in man, than
[was in or] with Lucifer, whose will stood free ; he
must either reach into God in humility, chastity,
and meekness, or into the dark mind, in the climb-
ing up of malice and fierceness [or grimness], which
yet (*in its flowing forth) desireth not to lift itself 4 the fierceness
up above God, but it inclineth itself only above the would not lift
meekness, in the fire-flash, in the stern [or fierce] God.8*
regeneration : But the devils would (as creatures)
312 THE THREE PRINCIPLES [Ch. 15
be above all, and be lords wholly [of themselves],
1 Note, the and l so it is also with man here.
evil of nature .
is not in fault, 22. The pride of nature indeed mclmeth one
but the crea- .
tureisin fault, man more strongly than another, but it forceth [or
compelleth] none that they must be proud ; and if
there be a force [or strong compulsion upon any],
then it is when man willingly, for temporal honour
and pleasure sake, lets the devil into his eternal
essences ; and then he [the devil] seeth presently
how that man is inclined [or led] by the spirit of
this world, and in that way tempteth him accord-
ingly ; if man letteth him but in, he is then a guest
very hardly to be driven out again ; yet it is very
possible, if that man entirely and sincerely pur-
poseth to turn, and to live according to the will of
God, then the virgin is always ready [before-hand]
in the way to help him.
23. It goeth very hard, when the [grain of]
mustard-seed is sown, (for the devil oppose th
strongly), but whosoever persevereth, findeth by ex-
perience what is written in this book. And although
he cannot be rid of the unto ward ness of the incite-
ments of the four elements, yet nevertheless the
8 in the pure noble seed in the *limbus of God continueth with
element. him, which seed springeth and groweth, and at last
becometh a tree, which the devil favoureth [or
relisheth] not ; but he goeth about the tree like a
fawning cur which pisseth against the tree ; and
then by his servants he casteth all mishaps upon
him ; and by his crew [of followers and con-
Ch. 15] KNOWLEDGE OF THE ETERNITY 313
federates] he thrusteth many out of l his house, l out of this
,v,i j L- j-l T> ± ., earthly rotten
that he may do him no more displeasure. But it tabernacle,
goeth well with him [that feareth God], and he
cometh into the land of the living.
24. Therefore we say now (according to our high
knowledge), that the source [or active desire] of all
the three Principles doth imprint itself together
2 with the child's incarnation [or becoming man], in 2 Or in.
the mother's body. For after that man is figured
[or shaped] from the stars and elements, by the
Fiat, so that the elements have taken possession
of their regions [kingdoms, or dominions] (viz. the
heart, liver, lungs, bladder, and stomach, wherein
they have their regions), then must the 3 artificer 3 Or work-
i • fi-ir • r- master, the
in his twofold form rise up out of all essences ; Fiat.
for there standeth now the image of God, and
the image of this world, and there also is the image
of the devil. Now there must be wrestling and
overcoming, and there is need of the Treader
upon the Serpent, even in the mother's [womb
or] body.
25. Therefore, ye fathers and mothers, be honest
and live in the fear of God, that the Treader upon
the Serpent may also be in your fruit. For Christ
saith, A good tree cannot bring forth evil fruit,
and an evil tree cannot bring forth good fruit.
And although this indeed is meant of the mind
that is * brought up; which hath its own under- * Or cometh to
,. r _ _ act of itself.
standing [or meaning], thus, that no false mind
bringeth forth good fruit, nor any good mind evil
314 THE THREE PRINCIPLES [Ch. 15
fruit ; yet it is effectually necessary for the children
[that the parents be honest aud virtuous], because
the child is generated from the essences of the
parents.
26. And though it be clear that the stars in the
outward birth [geuiture or operation] do alter the
1 operation, essences in every one according to their l source
[quality, influence, or property], yet the element is
still there, and they cannot alter that with their
power, except man himself do it ; they have only
the outward region ; and besides, the devil dare not
2 Or give Mm- 2 image [or imprint] himself, before the time of the
self into the .. ,. ,~ .,.,.
imagination, understanding, when man can incline himself to the
evil or to the good. Yet none must presume upon
this [impotency of the devil, and four elements],
for if the parents be wicked, God can well forsake
a wicked seed. For he willeth not that the Pearl
should be cast before swine ; although he is very
inclined to help all men, yet it is [effectual] but
for those that turn to him ; and although the child
is in innocency, yet the seed is not in innocency ;
and therefore it hath need of the Treader upon the
Serpent [or Saviour]. Therefore, ye parents, con-
sider what ye do ; especially ye knaves and whores ;
ye have a hard lesson [to learn] here, consider it
well, it is no jesting matter, it shall be shewn you
3 in the book 3 in its place, that the heaven thundereth [and
of Election , ... .. rn , , . f
and Predtsti- passeth away with a noise]. Iruly the time ot
the rose bringeth it forth, and it is high time to
awake, for the sleep is at an end, there shall a great
Ch. 15] KNOWLEDGE OF THE ETERNITY 315
1 rent be before the lily ; therefore let every one ' cleaving a-
sunder, shak-
take heed tO hlS Ways. ingandaltera-
27. If we now search into the life of man in the earthquake,
mother's [womb or] body, concerning his virtue
[or power], speech, and 2 senses, and the noble and 2 Or thoughts,
most precious mind ; then we find the cause
whereof we have made such a long 'register con- * catalogue or
relation.
cernmg the eternal birth ; for the speech, senses,
and mind, have also such an original, as is above-
mentioned concerning the eternal birth of God, and
it is a very precious gate [or exposition].
28. For behold, when the gate of this world in
the child is made ready, so that the child is
[become] a living soul out of the essences, and now
[henceforth] seeth only [by or] in the light of the
sun, and not in the light of God, then cometh the
true 4 artificer, instantly in the twinkling of an eye, 4 the master,
(when the light of the life kindleth), and figureth
[that which is] his ; for the centre breaketh forth
in all the three Principles. First, there are the four
essences in the Fiat in the stern might of God, which
there are the child's own, the worm of its soul, which
standeth there in the house of the great anxiety, as
in the originality. For the seed is sown in the will,
and the will receiveth the Fiat in the tincture, and
the Fiat draweth the will to it inwardly, and out-
wardly [draweth] the seed to a 6 mass ; for the • concretion,
inward and outward 6 artificer is there. body.
29. When the will thus draweth to it, then it 6 Or m*8ter-
becometh inwardly and outwardly impregnated,
316 THE THREE PRINCIPLES [Ch. 15
and is darkened ; the will cannot endure this, viz.
to be set in the dark, and therefore falls into great
anxiety for the light ; for the outward materia [or
matter] is filled with the elements, and the blood is
choked [checked or stopped] ; and there then the
tincture withdraweth, and there is then the right
abyss of death, and so the inward [materia or
matter] is filled from the essences of the virtue
[or power], and in the inward there riseth up
another will, out of the stern virtue of the essences,
[that it might] lift itself up into the light of the
meekness ; and in the outward standeth the desire
to be severed, the impure from the pure, for that
the outward Fiat doth.
30. We must consider, in the virtue [or power]
of the virgin, that the will first is threefold, and
each in its centre is fixed [stedfast or perfect] and
pure, for it proceedeth out of the tincture. In the
first centre there springeth up between the parents
of the child the inclination [or lust], and the bestial
desire to copulate ; this is the outward elementary
centre, and it is fixed in itself. Secondly, there
springeth up, in the second centre, the inclinable
love to the copulating ; and although they were at
the first sight angry and odious one to another, yet
in the copulating the centre of love springeth up,
and that only in the copulating ; for the one pure
tincture receiveth [or catcheth] the other, and in
or the copulating the l mass receiveth them both.
31. Now thus the love qualifieth [or mixeth]
Ch. 15] KNOWLEDGE OF THE ETERNITY 317
with the inward [one] element, and the element
with the paradise, and the paradise is before [or in
the presence of] God. And the outward seed hath
its essences, which qualify first with the outward
elements, and the outward elements qualify with
the outward stars, and the outward stars qualify
with the outward sternness [grimness, fierceness,
frowardness], wrath and malice, and the wrath and
malice in the fierceness [severity, or austereness]
qualifieth with the original of the first fierceness of
the abyss of hell; and the abyss qualifieth with
the devils.
32. Therefore, 0 man ! consider what thou hast
received with thy bestial body, to eat and to drink
of evil and good, which God did forbid. Look here
into the ground of the essences, and say not with
reason, It was merely for disobedience, which God
was so very angry at, that his anger could not
be quenched. Thou art deceived, for if the
clear Deity were angry, it would not have become
man for thy sake to help thee ; look but upon
the l mark, in the eternity, and then thou wilt 1 Or aim.
find all.
33. Thus also the kingdom of darkness and of
the devil is sown together in the copulating, and
the third centre of the 2 great desire springeth up * Or hot zeal,
along with it, out of which the fierceness [grimness,
or wrath], and the house of flesh, are generated.
For the pure love, which reacheth the element, and
consequently the paradise, hath a wholly modest
1 perfect or
complete.
2 Text, Men-
schen.
3 Or flower.
4 mixeth or
uniteth.
5 Or marry.
' Or brand, or
last burnt to
ashes, as it
were a fire-
brand.
7 Or warm.
8 wanton lust.
318 THE THREE PRINCIPLES [Oh. 15
and chaste centre, and it is * fixed in itself, of which
I here give you a true example.
Diligently and deeply to be considered.
34. Behold two young 2people, who have attained
unto the 3 blossom of the noble tincture in the
matrix and limbus, so that it be kindled, how very
hearty, faithful, and pure love they bear one
towards another, where one is ready to impart the
very heart within them to the other, if it could be
done without death ; this now is the true paradisical
blossom, and this blossom * qualifieth, with the [one]
element and paradise. But as soon as ever they
6 take one another, and copulate, they infect one
another with their e inflammation [or burning lust]
which is generated out of the outward elements and
stars, and that reacheth the abyss ; and so they
are many times at deadly enmity [or have venomous
spiteful hatred] one against another. And though
it happen that their complexions were noble, so
that still some love remaineth, yet it is not so pure
and faithful as the first before copulation, which is
7 fiery, and that in the burning [or burnt] lust, [is]
earthly and cold, for that must indeed keep faith-
ful while it cannot be otherwise ; as it is seen by
experience in many, how afterward in wedlock they
hunt after whoredom, and seek after the devil's
8 sugar, which he stroweth in the noble tincture, if
man will let him.
35. Whereby then you see here, that God hath
Ch. 15] KNOWLEDGE OF THE ETERNITY 319
not willed the earthly copulation. Man should
have continued in the fiery love which was in
paradise, and generated out of himself. But the
1 woman was in this world in the outward elementary l the divided
kingdom, in the inflammation of the forbidden fruit, and wanton-
of which Adam should not have eaten. And now
he hath eaten and thus destroyed us ; therefore it
is now with him [the Adamical man] as with a
thief that hath been in a pleasant garden, and went
out of it to steal, and cometh again and would fain
go into the garden, and the gardener will not let
him in, he must reach into the garden with his
hand for the fruit, and then cometh the gardener
and snatcheth the fruit out of his hand, and he
must go away in his burning lust and anger, and
come no more into the garden, and instead of the
fruit there remaineth his desirous burning lust
with him ; and that he hath gotten, instead of the
paradisical fruit, of that we must now eat, and live
in the 2 Woman. 2 in the divid-
36. Thus I give you accurately to understand in the earthly
what man is, and what man soweth, and what and feed and
groweth in the seed, viz. three kingdoms, as is
above-mentioned ; and seeing the three kingdoms
are thus sown, so are they in like manner before
the tree of temptation ; and there beginneth the
struggling and great strife ; there stand the three
kingdoms in one another. The element in paradise
will keep the pure mind and will, which standeth
in the love in the tincture of the seed ; and the
320 THE THREE PRINCIPLES [Ch. 15
outward elements, (viz. that which went forth from
the element), will have the element, and mix itself
therewith ; and then cometh the outward fierceness
Or by. of the stars, and draweth it together * with the
outward Fiat, and setteth itself [in the rule or
dominion], whereby the inward will in the love
together with the element and the paradise be-
cometh darkened ; and the love in the paradise
goetih into its ether, and is extinguished in the
tincture of the seed ; and the heavenly centre
goeth under, for it passeth into its Princip e.
37. And then cometh the woman with her
stopped [or congealed] blood, with the stars and
elements, and setteth herself in [the dominion].
And here is the paradisical death, where Adam in
the living body died ; that is, he died [as] to
paradise and the element, and lived to the sun,
stars, and the outward elements ; concerning which,
God said to him, That day thou eatest of good
and evil, thou shalt die the death ; and this is the
gate of the first death in the paradise, in which
now man liveth in the elementary woman of this
world in the corruptibility.
38. And it highly concerneth us to know and
apprehend, that when the seed is sown in the
matrix, and that it is drawn together by the Fiat
(when the stars and the outward elements set
themselves in [the dominion], and that the love
and meekness is extinguished ; for there cometh
to be a fierce substance in the stopping [or congeal-
Ch. 15] KNOWLEDGE OF THE ETERNITY 321
ing] of the tincture) that before the kindling of the
light of life, in the child, there is no heavenly
creature. And although l it be figured [or shaped] 1 the creature.
with all the forms [or parts] of the body, yet for
all that the heavenly image is not therein, but the
bestial. And if that body perish [corrupt, or
break] before the kindling of the spirit of the
soul in the springing up of the life, then nothing
of this figure appeareth before God on the day of
the restitution, but its shadow and shape ; for it
hath yet had no spirit.
39. This figure doth not (as many judge) go into
the 2 abyss, but as the parents were, so is also their 2 Or hell.
figure ; for this figure is the parents', till the
kindling of its life, and then it is no more the
parents', but its own. The mother affordeth but
a lodging, and the nutriment ; and therefore if
she destroyeth it willingly in her body, she is a
murderess, and the divine law judgeth her to the
temporal death.
40. Thus now the stars and the elements (after
the withdrawing of the love in the tincture) take
the house into possession, and fill it in the first
3 month. And in the second, they sever the 30r moon,
members [or parts] by the sour Fiat, as is men-
tioned before. And in the third, the strife
beginneth about the regions of the stars and
elements, where then they separate, and every
element maketh its own house and region for
itself; viz. the heart, liver, lungs, bladder, and
21
322 THE THREE PRINCIPLES [Ch. 15
1 a dwelling stomach ; as also the head to be the l house
for the senses . i i • •
and thoughts, of the stars, where they have their region [or
dominion], and their princely throne, as it
followeth further :
41. And now after that the stars and elements
(as is mentioned before) have gotten their region
and the house to dwell in, then beginneth the
mighty strife in great anxiety about the king of
the life. For the chamber of the building [or
fabric] standeth in very great anguish, and
[here] we must consider the original of the essence
of all essences, the eternal birth and the root
of all things ; as that there is in the house of
the anguish, first one only essence [or being],
2 being. and that 2 essence is the mixing of all 8 essences,
» or beings. and ft ^th first a will to 4 generate the
forth. light, and that will is attractive [astringent
or sour].
42. For the desiring is the attracting of what-
soever the will desireth ; and that will is first pure,
neither darkness nor light, for it dwelleth in itself,
and it is even the gate of the divine virtue that
filleth all things. And thus the attracting filleth
the will with the things which the will desireth ; and
although it be pure, and desireth nothing but the
light, yet there is no light in the dark anxiety
that it can attract, but it draweth the spirit of the
essences of the stars and elements into itself, and
therewith the will of the divine virtue is filled, and
the same is all rough and dark. And thus the will
Ch. 15] KNOWLEDGE OF THE ETERNITY 323
is set in the darkness, and this is done also in
the heart.
43. The will now standing thus in the dark
anxiety, it l getteth another will to fly out of the l Or con-
anxiety again, and to generate the light ; and this
other will is the mind, out of which proceed the
senses [or thoughts] not to continue in the anxiety :
And the will [appeareth] discovereth itself in the
essences of the sourness, as in the fierce hardness
of death ; and the glimpse [or glance] breaketh
through the essences of the sour hardness, as a
swift [or sudden] flash, and sharpeneth itself in the
sour hardness, that it becometh [pale, white, or]
2 glimmering, like a flash of fire, and in its sudden 2 Text,
flight breaketh the sour darkness ; and there
o
standeth the hardness, and the harsh sourness of
death like a broken turning wheel, which with the
flash of the breaking flieth swiftly as a thought;
as also then the re-conceived will (which is the
mind) appeareth so very suddenly. And seeing it
cannot fly forward out of the essences, it must go
into the turning wheel, (for it cannot get from that
place), and so it breaketh the darkness. And
when the darkness is thus 3 broken, [then] the ' or dispelled.
sharp glance discovereth itself in the pleasant joy
without [or beyond] the darkness in the sharpness
of the will, viz. in the mind, and findeth itself
habitable therein, from whence the flash (or glance)
is terrified, and flieth up with strong might through
the broken essences out of the heart, and would out
324 THE THREE PRINCIPLES [Ch. 15
at the mouth, and raiseth itself far from the heart,
and yet is held by the sour [or harsh] Fiat, and it
then maketh itself a several region (viz. the tongue)
wherein then standeth the shriek [or the crack] of
the broken essences. And seeing then it reflecteth
[or recoileth] back again into the heart, as into its
first dwelling-house, and findeth itself so very
habitable and pleasant (because the gates of the
darkness are broken), then it kindleth itself so
highly in the loving will, by reason of the meekness,
and goeth no more like a stern [or fierce] flash
through all essences, but [it] goeth trembling with
great joy ; and the might of the joy is now many
hundred times stronger, than first the flash [or
glance] was, which yielded [or discovered] itself
through the sour harsh essences of the death, and
goeth with strong might out of the heart into
the head, in the will [or purpose] to possess the
heavenly region.
1 the will. 44. For l it is paradisical, and it hath its most in-
ward root therein. When Adam in sin died the first
death, then said God, The seed of the woman shall
* break with 2 break the serpent's head. The same word 3 im-
^e* ing upon prm^e(j itself m Adam, in the centre of the spring-
3 imagined, ing-up of his life, and so in like manner with the
figured, or
formed itself, creation of Eve in the springing up of her life, and
so in like manner in all men, so that we can, in our
first mind, through the word and virtue of God in
the Treader upon the Serpent, who in the time
became man [or was incarnate], trample upon [or
Ch. 15] KNOWLEDGE OF THE ETERNITY 325
break] the head and will of the devil, and if this
might [or power] were not xin this place, then we » viz. in the
were in the eternal death. Thus the mind is its iJJiS^Jp
own, in the free will, and moveth in the virtue [of **
power] of God, and in his promise, in the free
substance [or being].
45. Seeing then that the shriek of joy in the
virtue of God (which breaketh the doors of the
deep darkness) thus springe th up in the heart, and
flieth with its glimpse [or sparkling] into the head,
then the virtue of the joy setteth itself above, as
being the strongest, and the flash [or glance]
beneath, as being the weakest; and so when the
flash [or glance] corneth into the head into its seat,
then it maketh itself two open gates. For it hath
broken the' doors of the deep darkness, and there-
fore it continueth no more in the darkness, but it
must be free as a victorious prince [or conqueror],
and will not be held captive. And this signifieth to
us the resurrection of Christ from the dead, who is
now free, and will not be held [therein], which in
its due place shall be very deeply described. And
those gates which the glance holdeth open, they
are the eyes, and the spirit of joy is their root,
which [spirit] springeth up at first in the kindling
of the life.
46. Thus then the strong re-conceived will (to
fly out from the darkness and to be in the light
in the heart) generateth itself; and therefore we
cannot know [or apprehend] it to be any other
326 THE THREE PRINCIPLES [Ch. 15
than the noble virgin, the wisdom of God ; which
thus springeth up in joy, and in the beginning
marrieth herself with the spirit of the soul, and
helpeth it to the light, which after the springing
up of the soul (viz. after the kindling of the virtue
of the sun in the essences) putteth herself into its
paradisical centre, and continually warneth the
1 of the ways soul, l of the ungodly ways, which are held before
of the un- . . n , .. .. ..
godly. it by the stars and elements, and brought into its
essences. Therefore the virgin keepeth her throne
thus in the heart, and also in the head, that she
may defend and keep them off from the soul, all
over.
3 think, or 47. And we must further 2 consider, that when
the shriek [or crack] maketh its dwelling-house, in
its strong breaking-through, out of the gate of the
anxious darkness, viz. the tongue, that the shriek
[or crack] hath not then yet seen the virgin ; but
when it reflected [or shone] back again into the
heart, into the opened darkness, and found her so
habitable, there then first sprang up its joy, habit-
ableness, and pleasantness, and it became paradisical,
and desired not [to go] into the tongue again, but
into the head, and [desired] there to have its
region out of the source of the heart. Therefore
the tongue ought not in all [or altogether] to be
believed, for it sitteth not in the heavenly region,
as the friendly pleasant virtue [doth] ; but it hath
its region in the crack and flash, and the flash is as
near the hellish region as the crack is, for they are
conceive.
Ch. 15] KNOWLEDGE OF THE ETERNITY 327
both generated in the Sharpness of the stars, in1 Or stem
grim sharp-
the essences, and the tongue speaketh both lies and ness.
truth ; in which of the two the spirit armeth itself,
according to that it speaketh : Also it many times
soeaketh lies in 2 great men; when it is armed 2 Such as have
esteem, autho-
from the essences, then it speaketh in the crack, rity, and
riches, or such
like a rider in his [haughty, surly, vaunting state as are high
minded, and
or] high mindedness. stout, and
hare the
world at
The Life of the Soul The Gate. wm-
48. Thus now when the virtue of the life and
the spirit of the second Principle, 3 is generated in 3 Or was.
the first originality of the first Principle (viz. in
the gate of the deep darkness, which the will of
the virtue of the virgin, in the fierce earnest
flash of the fierce might of God, did break, and set
itself in the pleasant habitation) then instantly
the essences of the stars and elements, in the flash
of the springing-up of the life, pressed in also, yet
after the building of the pleasant habitation first
[made].
49. For the habitation is the element, and the
virtue of the inward element is the paradisical love,
which the outward elements (being generated out
of the element) will have for their mother, and the
sharp Fiat bringeth them into the habitation.
And there the light of the life becometh rightly
kindled, and all essences live in the habitation.
For in the beginning of the life each Principle
*taketh its light. «0rcatcheth.
328 THE THREE PRINCIPLES [Ch. 15
50. The first Principle (viz. the darkness) taketh
the fierce and sudden fire-flash ; and so when the
1 re-conceived, l re-comprehended will, in the first will of the first
or re-pur-
posed, attracted darkness of the harshness, discovereth
itself, and breaketh the darkness in the flash, then
the harsh dark fire-flash remain eth in the first will,
and standeth over the heart, m the gall, and
kindleth the fire in the essences of the heart.
51. And the second Principle retaineth its light
2 Or joy. for itself, which is the pleasant 2 habitation, which
shineth there, where the darkness is broken [or
dispelled], wherein the courteous loving virtue, and
the pleasantness ariseth, from whence the shriek [or
crack] in the strong might becometh so very joyful,
30raiiayeth and 3 turneth its forcible rushing into a joyful
biingforjoy. trembling; where then the fire-flash of the first
4 the shriek Principle sticketh to 4 it, which causeth its trembling.
or crack. . .
.but its source [or active propertyj is pleasantness
and joy, that cannot sufficiently be described;
happy are they that find it [by experience].
52. And the third Principle retaineth its light
wholly for itself, which (as soon as the light of life
springeth up) presseth into the tincture of the soul,
8 the inward to the 5 element, and reacheth after the element ;
but it attaineth no more than to the light of the
sun, which is proceeded out of the quinta essentia,
out of the element. And thus the stars and
elements rule in their light and virtue, which
is the sun's, and qualify with the soul, and bring
many distempers, and also diseases into the
Ch. 15] KNOWLEDGE OF THE ETERNITY 329
essences, from whence come stitches, agues, swel-
lings and [other] sicknesses, [as] the plague, etc.
into those [essences], and at last their corruption
and death.
53. And now when the light of all the three
Principles shineth, then the tincture goeth forth
from all the three Principles, and it is highly
[worthy] to be observed, that the middlemost
Principle receiveth no light from nature; but as
soon as the darkness is broken up [or dispelled],
it shineth in most joyful habitableness, and [hath]
the noble virgin dwelling in the joy, viz. in that
tincture ; and the Deity appeareth so very highly
and powerfully in man, that we cannot find it so
in any other thing, let us take what else we will
into our consideration.
54. In the first Principle is the fire-flash; and
in the tincture thereof is the l terrible light of the i the dazzling
sun, which hath its original very sharply out ofS?°
the eternal originalness, out of the first Principle,
with its root out of the fifth essence, through the
element, which may be expounded in another place,
it would be too long to do it here. And besides, it
should be hidden ; he that knoweth it, will conceal
it, as he would also [conceal] the springing-up of
the stars and planets. For the cornered cap will
needs have it under the jurisdiction of his school-
learning, though indeed he apprehendeth little or
nothing at all in the light of nature. Let it remain
[hidden] till the time of the lily, there it standeth
330
THE THREE PRINCIPLES
[Ch. 15
1 free, dis-
covered, or
known.
2 appropri-
ated), or
yieldeth it-
self up to it.
3 Or as in
death.
4 Or the re-
freshment.
5 numb.
all * open : And the tincture is [then] the light of
the world.
55. And it is here very exactly seen how the
third Principle 2uniteth itself with the first, and
how they have one [only] will, for they proceed
from one another ; and if the second Principle were
not in the midst [between them] then they were
but one [and the same] thing. But speaking here
of the tincture in the life, we will therefore shew,
in the light of nature, the true ground of all the
three births.
56. The noble tincture is the dwelling-house of
the spirit, and hath three forms ; one is eternal,
and incorruptible ; the other is mutable [or
transitory], and yet with the holy [or saints]
continueth eternally ; but with the wicked it is
mutable [or transitory], and flieth into the ether ;
the third is corruptible 3in death.
57. The first tincture of the first Principle is
properly the 4 habitation in the fire-flash, which is
the source [life, or active property] in the gall,
which maketh the brimstone-spirit (viz. the indis-
soluble worm of the soul, which ruleth powerfully
in the sharp essences, and moveth and carrieth the
body whithersoever the mind, in the second centre,
will) to be its dwelling-house ; its tincture is like
the fierce [austere or grim] and sharp might of
God; it kindleth the whole body, so that it is
warm, and that it grow not 6 stiff [or congealed
with cold], and upholdeth the wheel in the crack
Ch. 15] KNOWLEDGE OF THE ETERNITY 331
in the essences, out of which the hearing ariseth.
It is sharp, and proveth the smell of every thing
in the essences; it maketh the hearing, though
itself is neither the hearing nor smelling ; but it
is the gate that letteth in good and evil, as the
tongue and also the ear [doth]. All which cometh
from hence, because that l its tincture hath its l the active
life of the
ground in the first Principle ; and the kindling of gall,
the life happeneth in the sharpness, in the breaking
through the gate of the eternal darkness.
58. Therefore are the essences of the spirit of
the soul so very sharp and fiery, and [therefore]
the essences go forth out of such a sharp fiery
tincture, wherein now stand the five senses, viz.
seeing, hearing, smelling, tasting, and feeling ; for
the fierce sharpness of the tincture of the first
Principle, proveth in its own essences [in or] of
the soul, or [in the essences] of the worm of the
soul, in this place rightly so called, [it proveth, I
say] the stars, and elements, viz. the out-birth out
of the first Principle, and whatsoever uniteth [or
yieldeth] itself to it, it taketh that into the essences
of the worm of the soul ; viz. all whatsoever is
harsh [or sour,] bitter, stern, [or fierce,] and fiery,
all whatsoever generateth itself in the fierceness,
and all whatsoever is of the same property with
the essences ; all that which riseth up. along there
in the fiery source, and elevateth itself in the
breaking of the gate of the darkness, and boileth
[springeth, or floweth up] above the meekness;
332 THE THREE PRINCIPLES [Ch. 15
and all whatsoever is like the sharp austere eternity,
and qualifieth [or mixeth] with the sharpness of
the fierce anger of the God of the eternity, wherein
he holdeth the kingdom of the devils captive. 0
man ! consider thyself here, it is the sure ground,
known by the author, in the light of nature, in the
will of God.
59. And in this tincture of the first Principle,
the devil tempteth man ; for it is his source [well-
spring, or property], wherein he also liveth. Herein
he reacheth into the heart of man, into his soul's
essences, and leadeth him away from God, into the
desire to live in the sharp (viz. in the fiery) essences,
that it might be elevated above the humility and
the meekness of the heart of God, and above the
love and meekness of the creatures, [on purpose
to seem] to be the only fair and glistering worm
in the fire-flash, and to domineer over the second
Principle. And [thus] he maketh the soul of man
so extreme proud, as not to vouchsafe himself
to be in the least like any meekness, but to be
like all whatsoever liveth in a quality [or property]
contrary to it.
1 the devil. 60. And in the bitter essences * he maketh the
worm of the soul prickly, spiteful, envious, and
malicious, grudging every thing to any; as the
bitterness indeed is friends with nothing, but it
stingeth and grindeth, raveth and rageth like the
abyss of hell, and it is the true house of death as
to the pleasant life.
Ch. 15] KNOWLEDGE OF THE ETERNITY 333
II. And in the sour [or harsh] essence of the
tincture of the worm of the soul, he infecteth the
sour l harsh essence, whereby it becometh sharply J or astnn-
attractive, and getteth a will to draw all to itself, ftancT
and yet is not able to do it ; for the conceived will
is not easily filled, but is a dry hellish thirsty
hunger to have all ; and if it did get all, yet the
hunger would not be the less, but it is the eternal
hunger and thirst of the abyss, the will of hell-fire
and of all devils, who continually hunger and
thirst, and yet eat nothing ; but it is their satiating
that they [suck or] draw into themselves the strong
source of the essences of the harsh, bitter might of
the fire, wherein consisteth their life and satiating ;
and the abyss of the wrath and of hell is also such
[a thing].
62. And this is the source of the first Principle,
which (without the light of God) cannot be other-
wise, neither can it change or alter itself; for it
hath been so from eternity. And out of this
source, the essences of the worm of the soul, in the
time of its creating, were extracted by the Fiat of
God, and created in paradise, [and set] 2 before the2 Or for.
light of God, which enlightened the fire-flash, and
put it into very high meekness and humility.
63. For because man was to be eternal, there-
fore he must also come to be out of the eternal ;
for nothing is created out of the fountain of the
Heart of God. For that is the end of nature,
and hath no such essences ; no comprehensible
334 THE THREE PRINCIPLES [Ch. 15
[or palpable] thing entereth therein ; otherwise it
would be a filling and darkness, and that cannot
be : Also from eternity, there hath been nothing
else but only the source [or working property]
where the Deity continually riseth up, as is men-
tioned before.
64. And this source of the spirit' of the soul is
eternal, and its tincture is also eternal ; and as
»0rin. the source is [in it] at all times xof this world,
(while it sticketh in the elementary house of flesh),
so is the tincture also, and the dwelling-house of
the soul ; and in which source the mind inclineth
itself, whether it be in the divine, or hellish, in
that [source] the worm liveth, and of that Principle
it eateth, and is either an angel or a devil ; although
its judgment is not in this [life's] time, for it
standeth in both the gates, so long as it liveth in
the flesh, except it dive [or plunge itself] wholly
into the abyss, whereof (when I write of the sin
of man) I shall treat deeply and exactly. Read of
it concerning Cain.
65. The mind (which knoweth [or understandeth]
nothing in the light of nature) will marvel at such
writings, and will suppose that it is not true, that
God hath extracted and created man out of such an
original. Behold, thou beloved reason and precious
mind, bring thy five senses hither, and I will shew
thee whether it be true [or not]. I will shew thee
[plainly] that thou hast not the least spark [of
cause] to allow any other ground [to build upon],
Ch. 15] KNOWLEDGE OP THE ETERNITY 335
except that thou wilt let thy heart be embittered
by the devil in bestial reason, and except that thou
wilt wilfully contemn the light of nature, which
standeth in the presence of God. And indeed, if
thou art in such a bestial way, leave my writings,
and read them not, they are not written for such
swine, but for the children [of wisdom] that are to
possess the kingdom of God. But I have written
them for myself, and for those that seek, and not
for the wise and prudent of this world.
66. Behold, what are thy five senses ? In what
virtue do they consist? Or how come they in
the life of man ? Whence cometh thy seeing, that
thou canst see by the light of the sun, and not
otherwise ? Consider thyself deeply, if thou wilt
be a searcher into nature, and wilt boast of the
light of nature. Thou canst not say that thou
seest only by the light of the sun, for there must
be somewhat which can receive the light of the sun,
and which doth mix with the light of the sun (as
the star doth which is in thine eyes) which is not
the sun, but consisteth of fire and water ; and its
glance, which receiveth the light of the sun, is a
flash, that ariseth from the fiery, sour and bitter
gall, and the water maketh it soft [or pleasant].
Here you take the meaning to be only concerning
the outward, viz. the third Principle, wherein the
sun, stars, and elements are ; but the same is also
true in every one of the creatures in this world.
67. Now what is it that maketh the hearing,
336 THE THREE PRINCIPLES [Ch. 15
that you can hear that which stirreth and maketh
a noise ? Wilt thou say that it is caused by the
noise of that outward thing which giveth the
sound ? No ! there must also be somewhat that
must receive the sound, and qualify or mix with
the sound, and distinguish the sound of what is
played or sung ; the outward cannot do that alone,
the inward must receive and distinguish the noise.
Behold, here you find the beginning of the life,
and the tincture wherein the life consisteth ; for
the tincture of the crack in the springing up of
the life, in the breaking-open of the dark gate,
standeth in the sounding, and hath its gate open
(next the fire-flash near the eyes) and receiveth
the noise of whatsoever soundeth.
68. For the outward sounding qualifieth with
the inward, and is severed [or distinguished] by the
essences ; and the tincture receiveth all, be it evil
or good, and thereby testifieth that itself, with its
essences that generate it, is not generated out of
the Deity, else the tincture would not let in the
evil, and [that which is] false into the essences of
the soul.
69. Therefore we must consider, that the noise
in the tincture of man is [of a] higher [nature]
than [that] in the beasts ; for man searcheth and
distinguisheth all things which give a sound, and
knoweth from whence it cometh, and how it doth
exist, which the beasts cannot do, but stare at it,
and know not what it is ; whereby it may be
Ch. 15] KNOWLEDGE OF THE ETERNITY 337
understood, that the original of man is out of the
eternal, because he can distinguish all things that
in the out-birth came out of the eternal. And
hence it is, that the body (being all things out of
the eternal nothing are caused to be something
which is comprehensible [or palpable], and yet
there, that nothing is not a mere nothing, but it is
a l source) after the corrupting shall stand in the > Or active
eternal figure, and not in the spirit, because it is property>
not out of the eternal spirit ; for otherwise, if it
were out of the [eternal] spirit, then it should
also search out the beginning of every thing, as
[well as] man, who in his sound receiveth and
distinguisheth all things.
70. Thus now the habitation of man's sound,
wherein the understanding is, must be from eternity,
although indeed, in the fall of Adam, man hath set
himself in the corruptibility, and in great want
of understanding, as shall follow here. In like
manner also we find concerning the smelling ; for
if the spirit did not stand in the sound, then no
smell of any thing would press [or pierce] into the
essences ; for the spirit would be whole and swelled.
But it standing thus in the gate of the 2 broken » disrupted,
darkness in the crack and in the sound, there-
fore all virtues of all things press in into that gate,
and try themselves by one another, and what the
essences of the spirit love, that it desireth, and
draweth the same into the tincture ; and then hands
and mouth fall to it, and stuff it into the stomach,
22
338
THE THREE PRINCIPLES
[Ch. 15
Or atrium, into the 1 outward court of the four elements, from
whence the earthly essences of the stars and
elements feed.
71. And the taste also is a trying and attracting
of the tincture in the essences of the spirit. And
so the feeling also, if the spirit of man with its
essences did not stand in the sound, there would
be no feeling ; for when the sour essences draw to
them, then they awaken the bitter prickle [or sting]
in the fire-flash, which stirreth itself, either by
gripping, thrusting, or striking, and thereupon in
all 2 driving the bitter prickle in the fire-flash is
awakened ; and therein standeth the moving ;
[and] all in the tincture.
2 Text, An-
rilhren
[C. J. B.].
THE SIXTEENTH CHAPTER
Of the noble Mind of the Understanding, Senses
and Thoughts. Of the threefold Spirit and
Will, and of the Tincture of the Inclination,
and what is inbred in a Child in the Mothers
Body [or Womb]. Of the Image of God, and
of the bestial Image, and of the Image of the
Abyss of Hell, and Similitude of the Devil,
to be searched for, and found out in J [any] » Or in
one Man. one-
The nolle Gate of the noble Virgin. And also the Gate of
the Woman of this World, highly to be considered.
I~F we consider ourselves in the noble know-
-L ledge, which is opened to us in the love of
God, in the noble virgin of the wisdom of God, (not
for our merit, honesty [virtue], or worthiness, but
merely of his own will, and original eternal purpose)
even in those things which appear to us in his love,
then we must needs acknowledge ourselves to be
unworthy of such a revelation ; and being we are
sinners, we are deficient in the glory that we should
have before him.
2. But seeing it is his eternal will and purpose to
339
340 THE THREE PRINCIPLES [Ch. 16
do us good, and to open his secrets to us according
to his counsel, therefore we ought not to withstand,
nor to bury the bestowed talent in the earth, for
we must give account of it in the appearing of his
coming. Therefore we will thus labour in our
vineyard, and commend the fruit to him, and will
set down in writing a Memorial for ourselves, and
leave it to him. For we can search or conceive no
further, than only what we apprehend in the light
1 Or our com- of nature; where xour gate standeth open; not
prehensi-
biiity. according to the measure of our purpose, when and
how we will, but according to his gift, when and
how he will. We are not able to comprehend the
least sparkle of him, unless the gates of the deep be
"• opened to us in our mind ; where then the zealous
20rgoeth. [earnest] and highly desirous kindled spirit 2 is as a
fire, to which the earthly body ought to be subject,
and will grudge no pains to serve the desirous fiery
mind. And although it hath nothing to expect for
its labour but scorn and contempt from the world,
yet it must be obedient to its lord, for its lord is
mighty, and itself is feeble, and its lord leadeth,
[driveth], and preserveth it, and yet in its [ignor-
ance, or want of] understanding, it knoweth nothing
of what it doth, but it liveth like all the beasts.
And yet its will is [not] to live thus, but it must
follow the worthy mind, which searcheth after the
wisdom of God ; and the mind must follow the light
of nature; for God manifesteth [or revealeth] himself
in that light, or else we should know nothing of him.
Ch. 16] THREEFOLD SPIRIT AND WILL 341
3. And now when we consider our mind, in the
light of nature, and what that is, which maketh us
zealous [or earnest], which burneth there [in] as a
light, and is desirous [thirsty or covetous] like fire,
which desireth to receive from that place where it
hath not sown, and would reap in that country
where the body is not at home [or dwelleth not],
then the precious virgin of the wisdom of God
meeteth us, in the middlemost seat in the centre
of the light of life, and saith, The light is mine, and
the [power or] virtue and glory is mine, also the gate
of knowledge is mine, I live in the light of nature,
and without me you can neither see, know, nor
understand anything of my virtue [or power]. I
am thy bridegroom in the light ; and thy desire [or
longing] after my virtue [or power] is my attracting
in myself ; I sit in my throne, but thou knowest
me not ; I am in thee, and thy body is not in me.
I distinguish [or separate], and thou seest it not.
I am the light of the senses, and the root of the
senses is not in me, but near me. I am the bride-
groom of the root, but she hath put on a rough
coat. I [will] not lay myself in her arms till she
putteth that off, and then I will rest eternally in
her arms, and adorn the root with my virtue [and
power], and give her my beautiful form, and will
espouse myself to her with my Pearl.
4. There are three things which the mind hath in
it, and which rule it, yet the mind in itself is the
desirous will. And those three things are three
342 THE THREE PRINCIPLES [Ch. 16
kingdoms, or Principles ; one is eternal, and the
second is eternal, but the third is corruptible ; the
one hath no beginning ; the second is without be-
ginning, eternally generated ; and the third hath
a beginning and end, and corrupteth again [or
perisheth].
5. And, as the eternal mind in the great un-
searchable depth, is from eternity, so is the indis-
1 Or perpetual soluble baud, and the spirit in the l source, which
perty. continually generateth itself, never decay eth, and
therein, in the centre of the deep, is the re-
conceived will to the light ; and the will is the
desiring, and the desiring attracteth to it, and that
which is attracted maketh the darkness in the will,
so that in the first will, the second will generateth
itself again, that it might fly out of the darkness ; and
the second will is the mind, which discovereth itself
in the darkness, and the [discovery or] glance breaketh
[or dispelleth] the darkness, so that it standeth in
the sound and in the crack ; where then the flash
sharpeneth itself, and so standeth eternally in the
broken darkness, so that the darkness thus standeth
in the sound of the stars. And in the breaking of
the darkness, the re-conceived will is free, and dwell-
eth without the darkness, in itself; and the flash
which there is the separation and the sharpness,
and the noise [or sound] is the dwelling of the will,
or of the continually conceived mind ; and the noise
and the sharpness of the flash are in the dwelling
of the will free from the darkness. And the flash
Ch. 16] THREEFOLD SPIRIT AND WILL 343
elevateth the will, and the will triurnpheth in the
sharpness of the flash, and the will discovereth itself
in the sharpness of the sound in the flash of the
light, l without the darkness in the breaking, in the 1 extra.
infiniteness. And in that infiniteness of the flash,
there is in every discovery of the whole 2in the20rintoa
* /. . particular.
particular (in every reflection) again a centre of
such a birth as is in the whole. And those
particulars are the senses, and the whole is the
mind out of which the senses proceed ; and there-
fore the senses are mutable [or transitory], and not
in the 3 substance; but the mind is whole, and in3 whole or
the substance.
6. My beloved Reader, just thus is our mind
also. It is the indissoluble band, which God by
the Fiat in the moving spirit breathed into Adam
out of the eternal mind, [from whence] the essences
are a particular, or a sparkle out of the eternal
mind, which hath the centre of the breaking, and
in the breaking hath the sharpness in itself; and
that will driveth [forth] the flash [or glimpse] in
the breaking, and the sharpness of the consuming
of the darkness is in the glimpse [or flash] of the
willing, and the will is our mind. The glimpse is
the eyes in the fire-flash, which discovereth itself
in our essences Mn us, and without us, for it is4 The glance
free, and hath both the gates open, that [gate] in can look upon
the darkness, and that gate in the light. For good^oth"
although it continueth in the darkness, yet it without* us.
breaketh the darkness, and maketh all light in
344
THE THREE PRINCIPLES
[Ch. 16
itself; and where it is, there it seeth. As our
1 Or see into, thoughts, they can 1 speculate a thing that is many
miles off, when the body is far from thence, and it
may be never was in that place ; the discovery or
glimpse [or piercing sight of the eye of the mind]
goeth through wood and stone, through bones and
2 obstruct or marrow, and there is nothing that can 2 withhold it,
hinder it.
for it pierceth and breaketh the darkness every
where without rending the body of any thing, and
the will is its horse whereon it rideth. Here many
things must be concealed, because of the devilish
enchantment, (or else we would reveal much more
here), for the nigromanticus [necromancer] is
generated here.
7. But now the first will in the mind is out of
the sour anxiety, and its glimpse [or discovery] in
the original, is the bitter, strong [or sour] fire-
flash in the sharpness, which maketh the stirring
and noise, and also the seeing in the glance of
the sharpness of the fire-flash, that so the re-con-
ceived glimpses [disco verings or glances] in the
thoughts have a light in them from whence they
see, when they run [along] like a flash.
8. Yet this 3 first will in the mind ought not
to stay behind in the abyss of the sour fierceness,
(in which the fierce malice is), but ought to go
forward in the centre of the breaking forth out
of the darkness into the light, for in the light
there is mere meekness, lowliness, humility, good-
will, and friendly desires, that it might with its
3 Or earnest
will.
Ch. 1G] THREEFOLD SPIRIT AND WILL 345
re-conceived will go out of itself, and to open itself
in its precious treasury. For in the re-conceived
will to the birth of the light there is no source of
anxiety, but only mere friendly desires ; for the
glimpse riseth up out of the darkness in itself,
and desireth the light ; and the desiring draweth
the light into itself, and there the anguish be-
cometh an exulting joy in itself, an humble cheer-
fulness, a pleasant habitation. For the re-conceived
will in the light is impregnated, and its fruit in
the body is virtue [or power], which the will
desireth to generate, and to live therein ; and this
desiring bringeth the fruit out of the impregnated
will, [and presenteth it] before the will, and the
will discovereth itself [glimmereth or shineth] in
the fruit in an infinite pleasant number ; and there
goeth forth, in the pleasant number, in the dis-
covered [or manifested] will, the high benediction
[or blessing], favour, loving kindness, pleasant
inclination [or yielding pliableness], the taste of
joy, the well-doing of meekness [or affability], and
[further] what my pen cannot express. The mind
would much rather be freed from vanitv, and live
•/ *
therein without molestation or disturbance.
9. Now these two gates are in one another ;
the nethermost goeth into the abyss, and the
uppermost goeth into paradise ; and a third gate
cometh to these two, out of the element with its
four issues, and presseth in together with the fire,
air, water, and earth ; and their kingdom is the
346 THE THREE PRINCIPLES [Ch. 16
1 Or mingle, sun and stars, which l qualify with the first will ;
and their desire is to be filled, to swell, and to be
great. These draw into them, and fill the chamber
of the deep, [viz.~] the free and naked will in the
mind ; they bring the glimpse [or glance] of the
stars into the gate of the mind, and qualify with
the sharpness of the glimpse [or ffosh] ; they fill
the broken gates of the darkness with flesh, and
wrestle continually with the first will (from whence
they are gone forth) for the kingdom [or dominion],
and yield themselves up to the first will, as to
their father, which willingly receiveth their region
[or dominion]. For he is obscure and dark, and
they are rough and sour, also bitter and cold ; and
their life is a seething source of fire, wherewith
they govern in the mind, in the gall, heart, lungs,
and liver, and in all members [or parts] of the
2 the four whole body, and man is 2 their own ; the spirit
elements' own.
which standeth in the flash bringeth the constella-
tion into the tincture of its property, and infecteth
the thoughts, according to the dominion of the
stars ; they take the body and tame it, and bring
their bitter roughness into it.
10. Now the gate of the light standeth between
both these regions, as in one [only] centre enclosed
with flesh, and it shineth in the darkness in itself,
and it moveth towards the might of the darkness
and fierceness, and sheddeth forth its rays, even
unto the noise of the breaking through, from
whence the gates of seeing, hearing, smelling,
Ch. 16] THREEFOLD SPIRIT AND WILL 347
tasting, and feeling, go forth ; and when these
gates apprehend the sweet, loving, and pleasant
rays of the light, then they become most highly
joyful, and run into their highest region into the
heart (as into their right dwelling-house) into the
essences of the spirit of the soul, which receiveth
it with joy, and refresheth itself therein ; and
there its sun springeth up (viz. the pleasant tincture
in the l element of water) and by the sweet joy
becometh blood. For all regions rejoice therein,
and suppose that they have gotten the noble virgin
again, whereas it is but her rays, as the sun shinetb
upon the earth, from whence all essences of the
earth rejoice, spring, grow, and blossom. Which
is the cause that the tincture riseth up in all herbs
and trees.
11. And here we must accurately consider
wherein every region rejoiceth ; for the sun and
stars apprehend not the divine light, as the essences
of the soul [do] (and yet only that soul which
standeth in the new birth) ; but 2 they taste the a the sun
r . n . -and stars.
sweetness which hath imprinted [or imaged] itselt
in the tincture ; for the blood of the heart, wherein
the soul moveth, is so very sweet, that there is
nothing to be compared to it. Therefore hath God
by Moses forbidden man to eat the flesh in its
blood ; for the life standeth in it. For the bestial
life ought not to be in man, that his spirit be not
infected therewith.
12. The three regions receive every one of them
348 THE THREE PRINCIPLES [Ch. 16
their light, with the springing up of the tincture
in the blood ; and each [region] keepeth its
tincture. The region of the stars keepeth the
light of the sun ; and the first Principle [keepeth]
1 That is, the the l fire-flash ; and the essences of the holy souls
kindling of receive the most dear and precious light of the
the abyss. virgin, yet in this body only her rays, wherewith
she fighteth in the mind against the crafty assaults
of the devil, as St Peter witnesseth. And although
the dear light stayeth for a while in many in
the new birth [or regeneration], yet it is not
steady in the house of the stars and elements, in
the outward birth, but it dwelleth in its [own]
centre in the mind.
1 Or language. The Gate of 2 Speech.
13. Seeing now that the mind standeth in free
will, therefore the will disco vereth itself according
to that which the regions have brought into the
essences, whether it be evil or good ; whether it
be fitting for the kingdom of heaven, or for the
kingdom of hell ; and that which the glimpse [or
flash] apprehendeth, it bringeth that into the will
of the mind. And in the mind standeth the king,
and the king is the light of the whole body ; and he
hath five counsellors, which sit [all together] in the
3 Or sound of 8 noise of the tincture ; and each of them trieth
the kindling. i • •> i T • i • • c
that which the glimpse with its infection natn
brought into the will, whether it be good or evil ;
and these counsellors are the five senses.
Ch. 16] THREEFOLD SPIRIT AND WILL 349
14. First the king giveth it to the eyes, to see 1 Or sendeth.
whether it be good or evil ; and the eyes give it
to the ears, to hear from whence it cometh, whether
out of a true, or out of a false region, and whether
it be a lie or truth ; and the ears give it to the
nose (the smell), that must smell, whether that
which is brought in (and standeth before the king)
cometh out of a good or 2 evil essence ; and the 2 Or false.
nose giveth it to the taste, which must try whether
it be pure or impure, and therefore the taste hath
the tongue, that it may 3spit it out again if it be30rspew.
4 impure ; but if it be a thought to [be expressed 4 Or false.
in] a word, then the lips are the door-keepers,
which must keep it shut, and not let the tongue
forth, but must bring it into the region of the air,
into the 5 nostrils, and not into the heart, and s Text. Biaae
. n . , . . i •, or Breath.
still e it, and then it is dead.
15. And when the taste hath tried it, and if it
be good for the essences of the soul, then it giveth
it to the feeling, which must try what quality it
is of, whether hot or cold, hard or soft, thick or
thin, and then the feeling 6 sendeth it into the 6 Or giveth.
heart, [presenting it] before the flash of the life,
and before the king of the light of life ; and the
will of the mind 7 pierceth further into that thing, 7 flasheth or
, , , , r . . discovereth.
a great depth, and seetn what is therein, [consider-
ing] how much it will receive and take in of that
thing, and when it is enough, then the will giveth
it to the spirit of the soul, viz. to the eternal
8 emperor, who bringeth it (with his strong and " chief ruler.
350 THE THREE PRINCIPLES [Ch. 16
austere might) out of the heart, in the sound
upon the tongue under the roof of the mouth,
1 divideth, or and there the spirit * distinguisheth according to
separateth. -n i i T i r
the senses, as the will hath discovered [or mani-
fested] it, and the tongue l distinguisheth it in
the noise.
16. For the region of the air must here drive
the work through the throat, where then all the
veins in the whole body tend and concur, and bring
the virtue of the noble tincture thitherwards, and
mingle themselves with the word ; and thither also
all the three regions of the mind come, and mingle
themselves with the distinguishing [framing, arti-
culating, or separating] of words ; and there is a
very wonderful form [or manner of work]. For
every region [or dominion] will distinguish [or
separate] the word according to its essences, for
the sound goeth out of the heart, out of all three
Principles.
17. The first will fashion it according to its
fierce might and pomp, and mingleth therein
prickly [stinging] sourness, wrath and malice.
And the second Principle with the virgin standeth
in the midst, and sheddeth its rays of loving meek-
ness therein, and resisteth the first [Principle].
2 the second And if the spirit be kindled in 2that, then the
word is wholly gentle, friendly, and humble, and
inclineth itself to the love of our neighbour ; it
desireth not to seize upon any with the haughty
sting [or prickle] of the first Principle, but it
Ch. 16] THREEFOLD SPIRIT AND WILL 351
1 covereth the prickles of the thorns, and qualifieth 1 biunteth or
, r , , . -, , . mollitieth.
the word with clearness [ana plainness], and armetn
the tongue with righteousness and truth, and it
sheddeth abroad its rays, even into the will
of the heart. And when the will receiveth the
pleasant friendly rays of love, then it kindleth
the whole mind, with the love, righteousness,
chastity of the virgin, and the truth of all those
things that are by all regions tried upon the
tongue. And thus it together with the five senses
maketh the tongue shrill, and [thereby] the dear
image of God appeareth inwardly and outwardly,
so that it may be heard and seen in the whole
2 abyss, what form it is of. 0 man ! behold what 2 Or deep of
, , . , , . , 1 | the mind.
the light of nature discoveretn to tnee.
18. Thirdly, there cometh the 'third regimen to 3 Or the third
the imaging [or forming] of the word, from the
spirit of the stars and elements, and it mingleth
itself in the house and senses of the mind, and
desireth to form the word from the might of its
own self, for it hath * great power, it holdeth the 4 greatest.
whole man captive, and it hath clothed him with
flesh and blood, and it infecteth the will of the
mind, and the will 5 disco vereth itself in the spirit Mooketh upon
of this world, in lust and beauty, might and power, l
riches and glory, pleasure and joy ; and on the
contrary, in sorrow and misery, cares and poverty,
pain and sickness : Also in art and wisdom ; and
on the contrary, in folly and ignorance.
19. All this, the glimpse [or discovery] of the
352 THE THREE PRINCIPLES [Ch. 16
senses bringeth into the will of the mind [and setteth
it] before the king, before the light of the life, and
there it is tried. And the king giveth it first to
the eyes, which must see what good is among all
these, and what pleaseth them. And here now
beginneth the wonderful form [or framing] of man,
1 Or according 1 out of the complexions, where the constellation
pierions. hath formed the child in the mother's body [or
womb] so variously in its regions. For according
to what the constellation, in the time of the
2 Or the 2 incarnation of the child, in the wheel that standeth
child's be- . i i i •
coming man. therein, and natn its aspect, (when the dwelling
3 Or the of the four elements, and the 3 house of the stars
dwelling of .
the senses and in the head, in the brains, are built by the Fiat),
thoughts. .. 1-1 • •
according to that is the virtue also in the brains,
and so in the heart, gall, lungs, and liver ; and
according to that is the inclination of the region
of the air ; and according to that also a tincture
springeth up, to [be] a dwelling of the life, as may
4 different be seen in the wonderful [* variety in the] senses
and forms [or shapes] of men.
20. Although indeed we can say this with ground
of truth, that the constellation imageth and formeth
no man, as to [make him to be] the similitude and
image of God ; but [it formeth only] a beast in
the will, manners, and senses ; and besides that, it
hath no might nor understanding, to be able to
figure [or form] a similitude of God : Though
indeed it elevateth itself in the highest [it can], in
the will after the similitude of God, yet it gener-
Ch. 16] THREEFOLD SPIRIT AND WILL 353
ateth only a pleasant, subtle, arid lusty beast in
man (as also in other creatures) and no more.
Only the eternal essences, which are propagated
from Adam in all men, they continue with the
hidden element (wherein the image consisteth) stand-
ing in man, but yet altogether hidden, unless the
new birth in the water, and the Holy Ghost [or
spirit] of God [be attained].
21. And thereupon it comes, that man many
times in the dwelling of the brains, and of the
heart, as also in all the five senses, in the region [or
dominion] of the stars, is in his mind l often like 1or suddenly.
a wolf, a churlish dog, crafty, fierce, and greedy ;
and l often like a lion, stern, cruel, sturdy and
active in devouring of his prey ; l often like a
dog, snappish, envious, malicious ; often like an
adder and serpent, subtle, venomous, stinging,
poisonous, slanderous in his words, and mischievous
in his deeds, ill-conditioned and lying, like the
quality of the devil in the shape of a serpent at
the Tree of Temptation ; l often like a hare, timorous,
or fearful, starting and running away ; 1 often like
a toad, whose mind is so very venomous, that it
poisoneth a tender [or weak] mind to the temporal
death by its imagination, (which many times
maketh witches and sorcerers, for the first ground
serveth enough to it) ; l often like a tame beast ;
and 1 often like a merry beast, etc. all according
as the constellation stood, in 2 its incarnation in 2 the child's.
the wrestling wheel, with its virtue of the quinta
23
354 THE THREK PRINCIPLES [Ch. 16
1 in the mind esseutia, so is the starry mind on l its region
» or nativity. %ure(l '> although the hour of man's 2birth altereth
» Or over- much, and doth 3 hold in the first, whereof I will
powereth the , /•,••,! • > -L- j_u
first com- write hereafter in its place, concerning man s birth
plexion of the r , • • i
hour of the |_or nativity J.
wbSS'g 22. And now if the glance out of this mind, out
of this or any other form not here mentioned,
glanceth [or darteth] through the eyes, then it
catch eth up its own form out of everything, as its
starry kingdom is most potent at all times of the
heaven, in the good or in the bad, in falsehood or in
truth. And this is brought before the king, and
there must the five counsellors try it, which yet
4 Or poisoned, are unrighteous knaves themselves, being 4 infected
from the stars and elements, and so set in their
region [or dominion]. And now those [counsellors]
desire nothing more than the kingdom of this
world ; and to which sort the starry house of the
brains and of the heart is most of all inclined,
for that the five counsellors also give their advice,
and will have it, be it for pomp, pride, stateliness,
riches, beauty, or voluptuous life, also for art and
8 Or virtue. 6 excellency of earthly things, 6 and for poor Lazarus
soil is notck there is no thought ; there the five counsellors are
very soon agreed, for in their own form they are
all unrighteous before God ; but according to the
region of this world they are very firm. Thus
they counsel the king, and the king giveth it to
the spirit of the soul, which gathereth up the
essences, and falleth to with hands and mouth.
Ch. 16] THREEFOLD SPIRIT AND WILL 355
But if they be words [that are to be expressed]
then it bringeth them to the roof of the mouth,
and there the five counsellors distinguish [or
separate] them according to the will of the mind ;
and further [the spirit bringeth them upon the
tongue, and there the senses divide or] distinguish
them in the flash [glance, or in a moment],
23. And there stand the three Principles in
strife. The first Principle, viz. the kingdom of
sternness [or wrathful fierceness] saith, Go forth
in the midst of the strong might of the fire, it
must be [so] ; then saith the second [Principle] in
the mind, stay and consider, God is here with the
virgin, fear the abyss of hell ; and the third [Prin-
ciple], viz. the kingdom of this world, saith, Here
we are at home, we must have it [so], that we may
adorn and sustain the body, it must be [so] ; and
it taketh the region of the air, viz. its own spirit,
and bringeth that [region] out at the mouth, and
keepeth the l distinction according to the kingdom » difference,
Of this WOrld. or separation
24. And thus there goeth forth out of the earthly
2 senses and mind, lies and folly, deceit and false- » o thought*,
hood, [also] mere subtlety, [with lust and desire] to
be elevated ; many [to be elevated] in the might
of the fire, as by force and anger ; and many by
human art and 3 policy of this world, * which is8 Or virtue,
but a knave in the sight of God, yet wrestleth [or 4 worl<L
holdeth fast] till it hath prevailed ; many in the
form of a tame and gentle beast, very cunningly
356 THE THREE PRINCIPLES [Ch. 16
1 Or colour of alluring, and drawing to itself, under a l fair pre-
tence ; many in pride, and stateliness of body [in
carriage] and manners, which is a right diabolical
beast, who contemneth all that doth not please
him, and elevateth himself above all meekness and
humility, and over the image of God ; yea, there is
so very much of false untowardness, that I may not
mention it ; every one followeth the region [rule
or dominion] of the stars, even that which serveth
most to the voluptuousness of the earthly life.
*insumma. 25. 2 In brief, the regimen of the stars [or starry
30rgener- region] 3 maketh not a holy man; and although
ateth no holy i 11-1 ^i
man. men may converse under a holy show, yet they are
but hypocrites, and desire to get honour [and
esteem] thereby, their mind sticketh nevertheless
in covetousness and pride, and in fleshly pleasure,
in mere base lechery and lust, and they are in the
4 win or lust, sight of God (according to the 4 desire of this world)
no other than mere knaves, proud, wilful, [self-
conceited] thieves, robbers, and murderers. There
is not one, who (as to the spirit of this world) is
righteous, we are altogether children of deceit and
falsehood ; and according to this image (which we
have received from the spirit of this world) we
belong to eternal death, but not to paradise ; except
it be, that we become regenerated anew, out of the
centre of the precious virgin, who with her rays
averteth the mind from the ungodly ways of sin
and wickedness.
26. And if the love of God (which so dearly
Ch. 16] THREEFOLD SPIRIT AND WILL 357
loved the image of man, that itself is become man)
did not stand in the centre of the mind in the
[midst or] l point of separation, then man had been l Or parting
a living devil, and he is indeed such a one, when
he despiseth the regeneration, and 2goeth on accord- 20rdeparteth.
ing to the inbred nature of the first and third
Principles.
27. For there remain no more than two Prin-
ciples eternally, the third [Principle] wherein he
liveth here, perisheth ; and if he desireth not now
the second [Principle], then he must remain in the
first original eternally with the devils ; for after
this time it will be no otherwise, there is no source
which can come to help him [hereafter] ; for the
kingdom of God goeth not back into the abyss, but
it riseth up forward in the light of meekness ; this
we speak seriously and in earnest, as it is highly
known in the light of nature, in the ray of the
3 noble virgin. « the wisdom
of God.
The Gate of the Difference between Man
and Beast.
28. My dear and loving reason, bring thy five
senses hither, and consider thyself, according to
the things above-mentioned, what thou art, how
thou wast created the image of God, and how
thou in Adam (by the infection of the devil) didst
let thy spirit of this world take possession of thy
paradise, which now sitteth in the room of paradise.
Wilt thou say that thou wast created thus [as]
358 THE THREE PRINCIPLES [Ch. 16
to this world in Adam at the beginning ? Then
behold and consider thyself; and thou shalt find
another image in thy mind and speech.
Animal 29. Every l beast hath a mind, 2 having a will,
or living „ . , , .
creature. and the nve senses therein, so that it can distm-
8 of* guish therein what is good or ill for it. But where
remain the senses in the will [that come] out of the
gates of the deep, where the will discovereth itself
[or glim m ere th] in the first Principle in infinitum
[infinitely], out of which the understanding pro-
ceedeth, so that man can see into all things into
their essences, how high they are graduated, where-
upon followeth the distinction [or different articu-
lation] of the tongue ? For if a beast had them,
then it could also speak, and distinguish voices,
and speak of the things that are in substance
[or being], and search into the originality. But
because it is not out of the eternal, therefore it
hath no understanding in the light of nature, be
it never so nimble and crafty ; neither doth its
strength and force avail to the lifting it up into
understanding ; no, it is all in vain.
30. Man only hath understanding, and his senses
reach into the essences and qualities of the stars
and elements, and search out the ground of all
things in the region of the stars and elements :
And this now hath its original in man, in the
eternal element, he being created out of the
[eternal] element, and not out of the out-births
of the four elements. And therefore the eternity
Ch. 16] THREEFOLD SPIRIT AND WILL 359
seeth into the l beginning out-birth in the corrupt!- 1 inceptive,
bility ; and the 2 beginning in the out-birth cannot 20r inception,
see into the eternity, for the 2 beginning taketh its
original out of the eternity, out of the eternal mind.
31. But that man is so very blind and ignorant,
or void of understanding, is because he lieth
captive in the regimen [or dominion] of the stars
and elements, which many times figure [or fashion]
a wild beast in the mind of man, a lion, a wolf,
a dog, a fox, a serpent, and such like ; though
indeed man getteth no such body, yet he hath
such a mind ; of which Christ spake to the
Jews, and called some of them wolves, foxes,
and serpents. Also John the Baptist said so
of the Pharisees, and we see apparently, how
many men live wholly like beasts, according to
their bestial mind, and yet are so audacious, that
they judge and condemn those that live in the
image of God, and 3 subdue their bodies. 3 tame, or
bring under
32. But if he speaketh or judgeth anything well, subjection,
he speaketh not from the bestial image of the mind,
wherein he liveth, but he speaketh from the hidden
man, which is hidden in the bestial [man], and
judgeth against his own bestial life ; for the hidden
law of the eternal nature standeth hidden in the
bestial man, and it is in a hard restraint, and judgeth
[or condemneth] the [malicious] wickedness of the
4 carnal mind. 4 fleshly.
33. Thus there are three in man that strive
against one another, viz. the eternal proud malicious
360 THE THREE PRINCIPLES [Ch. 16
anger, [proceeding] out of the originality of the
mind. And secondly, the eternal holy chaste
humility, which is generated out of the originality.
And thirdly, the corruptible animal, wholly bestial,
generated from the stars and elements, which
holdeth the whole house in possession.
34. And it is here with the image of man, as
St Paul said, To whom you give yourselves as
servants in obedience, his servant you are, whether
it be of sin unto death, or of the obedience of God
unto righteousness, that driving [or property] you
have. If a man yield his mind up to malice, pride,
self, power, and force, to the oppressing of the
miserable, then he is like the proud, haughty devil,
and he is his servant in obedience, and loseth the
image of God ; and out of the image cometh a
wolf, dragon, or serpent to be, all according to his
essences, as he standeth figured in the mind. But
if he yield up himself to another swinish and bestial
condition, as to a mere bestial voluptuous life, to
gormandizing, gluttony, and drunkenness, and
lechery, stealing, robbing, murdering, lying, cozen-
ing, and [cheating] deceit, then the eternal mind
figureth him also in such an image as is like an
unreasonable ugly beast and worm. And although
he beareth the elementary image in this life, yet he
hath indeed the image of an adder, serpent, and
beast, hidden therein, which will be manifested at
the breaking [or deceasing] of the body, and it
belongeth not to the kingdom of God.
Ch. 16] THREEFOLD SPIRIT AND WILL 361
35. But if he give himself up to the obedience
of God, and 1 yield his mind up into God, to strive ' Or unite,
against malice and wickedness, and the lusts and
desires of the flesh, also against all unrighteousness
of life and conversation, in humility under the
cross, then the eternal mind figureth him in the
image of an angel, who is pure, chaste, and virtuous,
and he keepeth this image in the breaking of the
body, and hereafter he will be married with the
precious virgin, the eternal wisdom, chastity, and
paradisical purity.
36. Here in this life he must stick between the
door and the hinges, between the kingdom of hell,
and the kingdom of this world, and the noble
image must suffer much wrong [or be wounded],
for he hath not only enemies outwardly, but also in
himself; he beareth the bestial and also the hellish
image of wrath in him, so long as this house of
flesh 2 endureth. Therefore that causeth strife and 2 lasteth
division against himself, and also without him,
against the wickedness of the world, which the
devil mightily 3presseth against him, and tempteth » Or driveth.
him on every side, mis-leadeth, and wringeth him
every where, and his own household in his body
are his worst enemies ; therefore the children of
God are bearers of the cross in this world, in this
evil earthly image.
37. Now behold, thou child of man, (seeing thou
art an eternal spirit) thou hast this to expect after
the breaking [or deceasing] of thy body ; thou wilt
362 THE THREE PRINCIPLES [Ch. 16
be either an angel of God in paradise, or a hellish
ugly diabolical worm, beast, or dragon ; all accord-
1 hast behaved ing as thou hast l been inclined [or given to] here
in this life ; that image which thou hast borne here
in thy mind, with that thou shalt appear ; for there
can no other image go forth out of thy body at the
breaking [or deceasing of it], but even that which
thou hast borne here, that shall appear in eternity.
38. Hast thou been a proud vainglorious,
selfishly potent, and one that hast for thy pleasure
sake oppressed the needy, then such a spirit goeth
forth from thee, and then so it is in the eternity,
where it can neither keep nor get anything for [to
feed] its covetousness, neither can it adorn its body
with anything, but with that which is there, and
yet it climbeth up eternally in its pride, for there
2 Or working is no other 2 source in it ; and thus in its rising it
party. pl reacheth unto nothing else but the stern might of
the fire in its elevation ; it inclineth itself in its
will continually in such a purpose as it did in this
world ; as it was wont to do here, so all appeareth
in its tincture, therein it climbeth up eternally in
the abyss of hell.
39. But hast thou been a base slanderer, liar,
deceiver, false murderous man, then such a spirit
proceedeth from thee, and that desireth in the
eternity nothing else but mere falsehood ; it spitteth
out from its fiery jaws, fiery darts full of abomina-
tion and reproach ; it is a continual stirrer and
breaker in the fierce sternness, devouring in itself,
Ch. 16] THREEFOLD SPIRIT AND WILL 363
and consuming nothing ; all its [things, beings,
essences, works, or] l substances appear in its l Or whatao-
J . . ever he hath
tincture : its image is figured according as its mind ever been,
hath been here.
40. Therefore I say, a beast is better than such
a man, who giveth himself up into the hellish
images ; for a beast hath no eternal spirit, its spirit
is from the spirit of this world, out of the 2 cor- 2 Or fragility,
ruptibility, and passeth away with the body, till [it
cometh] to the figure without spirit, that [figure]
remaineth standing ; seeing that the eternal mind
hath by the virgin of the eternal wisdom of God
discovered itself in the out-birth, for the manifest-
ing of the great wonders of God, therefore those
[creaturely figures], and also the figured wonders,
must stand before 8 him eternally ; although no 3 God or the
eternal mind.
bestial figure or shadow sunereth or doth anything,
but is as a shadow or painted figure [or limned
picture].
41. Therefore in this world all things are given
into man's power, because he is an eternal spirit,
and all other creatures [are] no other than a figure
in the wonders of God ; and therefore man ought
well to consider himself, what he speaketh, doth,
and purposeth, in this world ; for all his works
follow after him, and he hath them eternally before
his eyes, and liveth in them. Except it be, that he
is again new regenerated out of evil and falsehood,
through the blood and death of Christ, in the water
and the Holy Ghost, and then he breaketh forth
364 THE THREE PRINCIPLES [Ch. 16
out of the hellish and earthly image, into an
angelical [image], and cometh into another king-
dom, into which its untowardness [or vices] cannot
follow, and that [untowardness, waywardness, or
vice] is drowned in the blood of Christ, and the
image of God is renewed out of the earthly and
hellish.
42. Thus we are to consider, and highly to know
in the light of nature, the ground of the kingdom
of heaven, and of hell, as also [the ground] of
the kingdom of this world, and how man in the
mother's body inheriteth three kingdoms, and how
man in this life beareth a threefold image, which
1 Or pur- our first parents by the first sin a inherited for us ;
chftsccl
therefore we have need of the Treader upon the
Serpent, to bring us again into the angelical image.
And it is needful for man to tame his body and
mind [or bring them under subjection], with great
earnestness [and labour], and to submit himself
under the cross, and not to hunt so eagerly after
pleasure, riches, and the bravery of this world, for
therein sticketh perdition.
43. Therefore said Christ, A rich man shall
hardly enter into the kingdom of heaven ; because
they take such delight in pride, haughtiness, and
fleshly voluptuousness, and the noble mind is dead
to the kingdom of God, and continueth in the
eternal darkness. For the image of the spirit of
the soul sticketh in the mind ; and to whatsoever
the mind inclineth and giveth up itself, in that is
Ch. 16] THREEFOLD SPIRIT AND WILL 365
the spirit of the soul figured by the eternal
Fiat.
44. Now if the spirit of the soul remaineth
unregenerated in its first Principle (which it hath
inherited out of the eternity, with the beginning
of its life), then also (at the breaking [or deceasing]
of its body) there proceedeth out of its eternal
mind such a creature, as its continual will hath
been here in this life.
45. Now if thou hast had an envious [spiteful]
dogged mind, and hast grudged everything to
others, (as a dog doth with a bone which himself
cannot eat), then there appeareth such a doggish
mind, and according to that source [or property]
is its worm of the soul figured, and such a will
it keepeth in the eternity, in the first Principle.
And there is no revoking, all thy envious wicked
proud works appear in thy * source, in thy own i or active
2 tincture of the worm of the soul, and thou must
live eternally therein ; nay, thou canst not conceive
or apprehend any desire [or will] to abstinence [or
forbearance of it], but thou art God's and the holy
souls' eternal enemy.
46. For the door of the deep to the light of
God appeareth to thee no more ; for thou art
now a perfect creature in the first Principle. And
now though thou dost elevate thyself, and wouldst
break open the door of the deep, yet that cannot
be [done] ; for thou art a whole spirit, and not
merely in the will only, wherein the door of the
366
THE THREE PRINCIPLES
[Ch. 16
1 Or limit of
separation.
2 Or figured
therein.
3 Or second
birth.
4 Or unite or
give up thy
mind.
deep can be broken open ; but thou fliest out aloft
over the kingdom of God, and canst not enter in ;
and the higher thou fliest, the deeper thou art in
the abyss, and thou seest not God yet, who is so
near thee.
47. Therefore it can only be done here in this
life (while thy soul sticketh in the will of the mind)
so that thou breakest open the gate of the deep,
and pressest in to God through a new birth ;
for here thou hast the highly worthy noble virgin
of the divine love for thy assistance, who leadeth
thee in through the gate of the noble bridegroom,
who standeth in the centre in the parting l mark,
between the kingdom of heaven, and the kingdom
of hell, and generateth thee in the water and life
of his blood and death, and therein drowneth and
washeth away thy false [or evil] works, so that
they follow thee not [in such a source and property],
that thy soul be not 2 infected therein, but according
to the first image in man before the fall, as a new,
chaste, and pure noble virgin's image, without any
knowledge of thy untowardness [or vices], which
thou hadst here.
48. Thou wilt ask, What is the New 3 Regenera-
tion ? Or how is that done in man ? Hear and
see, stop not thy mind, let not thy mind be filled
by the spirit of this world, with its might and
pomp. Take thy mind, and break through [the
spirit of this world] entirely, 4 incline thy mind
into the kind love of God ; make thy purpose
Ch. 16] THREEFOLD SPIRIT AND WILL 367
earnest and strong, to break through the pleasure
of this world with thy mind, and not to regard it ;
consider that thou art not at home in this world,
but that thou art a strange guest, captivated in
a close prison, cry and call to him, who hath the
key of the prison ; yield thyself up to him, in
obedience, righteousness, modesty, chastity, and
truth. And seek not so eagerly after the kingdom
of this world : it will stick close enough to thee
without that; and then the chaste virgin will
meet thee in thy mind, highly and deeply, and
will lead thee to thy bridegroom, who hath the
key to the gate of the deep ; thou must stand
before him, who will give thee to eat of the
heavenly manna, which will J refresh thee, and i or quicke
thou wilt be strong, and struggle with the gate
of the deep, and thou wilt break through as the
May-break; and though thou liest captive
in the night, yet the rays of the break of
will appear to thee in the paradise, in which place day"star>
thy chaste virgin standeth, waiting for thee with
the joy of the angels, who will very kindly receive
thee in thy new-born mind and spirit.
49. And though indeed thou must 8walk here 'swim or
with thy body in the dark 4 night among thorns bathe*
, * ° * In contempt
and thistles (so that the devil and also this world and dis*
esteem.
doth rend and tear thee, and not only buffet,
despise, , deride, and vilify thee outwardly, but
also many times stop thy dear mind, and lead it
captive in the lust of this world into the bath [or
368 THE THREE PRINCIPLES [Ch. 16
lake] of swine), yet then the noble virgin will
help thee still, and will call upon thee to desist
1 Or doings, from thy ungodly ^ays.
50. Look well to it, stop not thy mind and
understanding; when thy mind saith Turn, do
8 the evil. 2 it not, then know that thou art so called by
the dear virgin ; and turn instantly, and consider
where thou art lodged, in how hard a house of
bondage thy soul lieth imprisoned ; seek thy
native country, from whence thy soul is wandered,
and whither it ought to return again.
8 the counsel 51. And then if thou wilt follow3 it, thou wilt
of God. find in thyself, not only after this life, but in
this life also in thy regeneration, that she will
very worthily meet thee, and out of what kind of
spirit this author hath written.
THE SEVENTEENTH CHAPTER
Of the horrible, lamentable, and miserable Fall
of Adam and Eve in Paradise.
Man's Looking-Glass.
1. ~f~F the gate of the deep were not opened to
me in my mind (so that I can see the
strife that is against the kingdom of God) then
I should also suppose, that the matter [of the
fall] was merely a disobedience about the biting
of an apple, as the text in Moses barely passeth it
over, though Moses hath written wholly rightly.
2. For [the matter] was about the earthly eating
and drinking, wherewith the paradisical man was
captivated by the spirit of this world, which now
must qualify [or mix] with all men. This the
Holy Scripture witnesseth, and also reason, that
man is not at home in the elementary kingdom of
this world. For Christ said, My kingdom is not
of this world : And to his Apostles he said, /
have called you out from this world : Also, Flesh
and blood cannot inherit the kingdom of God.
3. Also we see that the kingdom of this world
dieth to man, and [passeth away or] breaketh.
369 24
370
THE THREE PRINCIPLES [Ch. 17
1 Before the
fall.
2 Or fragile.
* Or stirring
property of
the four
elements.
Seeing then, that Adam did bear the image of
the kingdom of God (which was eternal and
incorruptible, and stood in paradise) therefore
we can with no ground say, that he *did bear
the image of the kingdom of this world. For
this world is transitory and 2 corruptible : But the
image in Adam was not transitory, or corruptible.
Also if we will say, that Adam (before his fall)
lived in the source [or property] of the four
elements, then we can no way maintain that
Adam was not a corruptible image. For at the
end, the four elements must pass away, and go into
the eternal element.
4. Besides, he would have been subject to the
3 source, for heat and cold would have ruled over
him ; which we may see plainly in Moses, that God
first after the fall (by the spirit or angel of the
counsel of this world) made clothes of skins, and
put them [then first] upon them ; as the veil of
Moses doth cover it, that men cannot see his face,
as is to be seen by [the people of] Israel. Besides,
if he had been merely of earth, and of the four
elements, then he might have been burnt in the
fire, or drowned in the water, and be stifled in the
air ; also wood and stone could have bruised him
and destroyed him, and yet it is written, that he
[the Adamical man] at the day of the restitution
shall pass through the fire, and be approved, and
the fire shall not hurt him.
5. Now no other man shall rise [again] but that
Ch. 17] OF THE FALL OF ADAM AND EVE 371
which God created in the beginning; for he is
created out of the eternal will, as to his soul, which
was breathed into him ; and his body is created
out of the eternal element, which was and is
paradise ; and the four issues (of the four elements)
out of the one [eternal] element, l are this world, 1 Or consti-
wherein Adam was not created.
6. The text in Moses saith he was created in the
paradise in Hebron ; that is, in the gate of the deep
between the Deity and the abyss of the kingdom
of hell. His body was out of the [one pure] ele-
ment, and his spirit was breathed into him out of
the eternal mind of God the Father, from the chaste
virgin of the divine wisdom and love.
7. For the element 2is without understanding, 2 As man's
and that is that [which is attracted or] concreted X sphitT'
in the will of God, wherein the eternal wisdom of Jading nder"
God doth [sparkle or] discover itself in infinitum
[infinitely], and in that spring up colours, arts,
virtues, and the eternal wonders ; out of which
[element] in the beginning (in the kindling of the
fire in the stern fierceness) are the four elements
proceeded.
8. For this is very well to be apprehended
and perceived in the earth and stones, that the
four elements are of one only substance, and
that the earth and stones were generated in the
fierceness from the kindling of the elements.
For a stone is but water; and therefore we
should do well to consider what kind of fierceness
372
THE THREE PRINCIPLES
[Ch. 17
1 congealed
or knit.
2 Or body.
3 the four
elements.
4 That which
hath gone
forth.
5 kindling
or life.
6 Or appear-
ance.
7 out of the
heavenly ex-
tract, seed,
or substanti-
ality.
there must have been, that hath l drawn the water
so hard together.
9. Moreover, the issue of the four elements may
be perceived in the fierceness of the fire, how
instantly the strong air goeth forth from the fire ;
and the stone or wood is nothing else but a 2 sul-
phur from the water and from the earth ; and if
the tincture be consumed by the fierceness, then
the [wood or stone] would come to ashes, and at
last to nothing ; as indeed, at the end, this world
with the four elements will come to nothing, and
there shall remain nothing else of 3 them in the
eternal element, but the figure and the shadow
in the wonders of God. How then canst thou
think that God hath created the eternal man
out of the four elements, or 4 issues, which are
but corruptible?
10. Yet as concerning Eve, we must acknow-
ledge that she was created to this corruptible life,
for she is the woman of this world ; and at this
time it could not be otherwise. For the spirit of
this world, with its 5 tincture, had overcome and
possessed Adam, so that he fell down into a sleep,
and could not generate out of himself the image of
the virgin according to the 6 discovery of the noble
and chaste virgin (the wisdom of God), which was
the matrix in him, which was joined [or espoused]
to him out of the heavenly 7 limbus ; where accord-
ing to which (in his being overcome) the elemen-
tary woman was given to him, viz. Eve, who (in
Ch. 17] OF THE FALL OF ADAM AND EVE 373
the spirit of the world's overcoming) was figured
after a bestial form.
11. But that we may, in a brief sum, give the
Reader to understand what our knowledge and high
1 sense in the light of nature hath highly appre- l Or percep-
hended, we therefore set it down thus, according
to our knowledge. Adam was the image of God,
according to the similitude of God, which God (the
holy Trinity in one only divine substance) through
the virgin of his eternal wisdom, in the wisdom
had [manifested or] 2 discovered [or purposed] (in 2 foreseen or
the eternal element) to have in the room of the Ie
fallen devil. For his counsel (in the eternal will)
must stand ; there should and must be a throne
and princely region in this place, which should
manifest the eternal wonders.
12. And so now God created the image, and
similitude, out of the eternal element, (in which
the eternal wonders are originally), and [God]
breathed into him the spirit of the essences, out
of his eternal original will, out of the through-
broken gate of the deep, where the wheel of the
stirring and breaking - through standeth in the
eternal mind, which reacheth the clear, true, and
pure Deity of the Heart of God.
13. This [image] is not the Heart of God, but it
reacheth into the Heart of God, and it receiveth
virtue, light and joy from the Heart and light of
God. For it is in the eternal will of the Father,
out of which he [the Father] continually generateth
374
THE THREE PRINCIPLES [Ch. 17
his Heart and Word from eternity ; and l his
essences, which, in the element of his body (viz. [in
the element] 2 of ignorance in the eternal wonders
of God) now breathed into him, they (in respect
of the high triumphing light, out of the Heart and
light of God) were paradise ; his meat and drink
was paradise, out of the 3 element, in his will ;
whereby then he drew the virtue (of the eternal
wonders of God) into him, and generated the noise
[voice], sound, or the eternal hymn of the eternal
wonders of God, out of himself before the will ;
and all this stood before the chaste, high, noble,
and blessed virgin (the divine wisdom), in a
pleasant sport, and was the right paradise.
14. But now, what this is, my pen cannot de-
scribe. I rather long after it, to comprehend it
more in perfection, and to live therein; which we
here in the light of nature (in the gate of the deep)
4 know and behold ; but we cannot raise our three-
fold mind into it, till our 5 rough garment be put
off, and then we shall behold it without molestation.
15. But because the four elements went forth
now further out of the [one] element, and made,
with the quintessence of the stars, and with the
heart of the essences, viz. the sun, the third
Principle, wherein also the great wonders stood ;
and because there was no creature found that
could manifest those [wonders], but only that
image and similitude of God, viz. man, who had
the chaste virgin (the wisdom of God) in him ;
Ch. 17] OF THE FALL OF ADAM AND EVE 375
therefore the spirit of this world pressed so hard
upon the image, for the virgin, that it might
manifest its wonders, and did possess man ; from
whence he first gat the name Mensch [man] as a
mixed person.
16. But when the wisdom of God saw that man,
from the spirit of the world, came to lust, to mingle
himself with the four elements, then came the
commandment and said, Thou shalt not eat of the
knowledge of good and evil. Now the knowledge
of good and evil is not manifest in the paradise, and
in the kingdom of heaven, but only in * the issue * the four
. _ elements that
out of the element, in the nerceness, there only are gone forth
standeth the knowledge of evil manifest ; and there inward one
only the essences are capable of being kindled, and
so therein death sticketh ; of which God said, When
thou eatest thereof, thou shalt die.
17. God intended that the body which he would
get from the infection of the four elements, must
die ; and it did also presently (in his tender
2 virgin mind) die to the paradise, and gat the a virgin-like,
mind of this world, wherein sticketh nothing but °r
patching and piecing, as also frailty, and at last
death.
18. But that the four elements, with the sun
and stars, had such power to press upon Adam,
and to 3 infect him, the cause of it was, because he 8 Or poison
was extracted out of them, viz. out of the element;
and had (in the originality) all the three kingdoms
(all three Principles) in him ; and therefore it was
376 THE THREE PRINCIPLES [Ch. 17
that he must be tempted whether he could stand
in the paradise (in the kingdom of heaven) ; and
there both heavenly, and also earthly fruit was set
before him.
19. For the Tree of Temptation was earthly, (as
nowadays all the trees are) : all the others were
paradisical, from which Adam could eat paradisical
virtue in his mouth, and had no need of stomach
and guts ; for they [the trees] were like his body,
1 one pure and [like] the l element, and the Tree of Temptation
was like the four elements.
20. But that Moses presseth so hard upon it,
and saith, God created man of a lump of earth ;
there the veil is before his face, so that the earthly
man cannot look him in the face ; indeed he was
rightly a lump of earth, and earth, when he had
eaten earthly fruit, which God did forbid him ; but
if Adam (before the fall) had been of the earth
earthly, then God would not have forbidden him
the earthly fruit ; as also, if he had been created
out of the earthly element, wherefore did not the
earthly element put its clothes upon him instantly
with a rough skin ? Wherefore did that [earthly
element] leave man naked and bare ? And when
it had plainly possessed him, yet it left him naked.
21. Moses speaketh only of the Tables of God,
2 Or ingraven. which were 2 graven through with the Ten Com-
mandments, so that they could see through them
into the paradise. He hung the veil before his
face (as is to be seen concerning [the people of]
Ch. 17] OF THE FALL OF ADAM AND EVE 377
Israel) because man was become earthly, and
therefore must put off the earthly again, and
then he must with Joshua (or Jesus) enter into
the paradisical Promised Land, and not with Moses
stay in the wilderness of this world, where the
-veil of this world hangeth before him, before
the paradise.
22. Reason must not imagine, that God ever
made any beast out of a lump of earth, as a
potter maketh a pot. But he said, Let there
come forth all sorts of beasts, every one after its
kind ; that is, out of all essences, every one after
the property of its essence ; and so also it was
(by the Fiat) figured according to the property
of its own essence ; and in like manner, all trees,
herbs, and grass, all at once together. How then
should the image of God be made out of the
fragile [or corruptible] essences ? But it [must be
and] was made in the paradise out of the eternal
[essences],
23. The earth is not eternal, and for the sake
of the fragility [or corruptibility], therefore man's
body must break [or perish], because he hath
attracted the corruptibility to him. Thus also the
paradisical knowledge, delight and joy are departed
from him, and he is fallen into the kindled anger,
of the kindled four elements, which (according to
their fierceness) 1 qualify with the eternal anger in J Or mingle.
the abyss ; although the outward 2 region of the 2 Or working,
sun is mitigated, so that it is a pleasant habitation,
378 THE THREE PRINCIPLES [Ch. 17
as is seen before our eyes ; yet if the sun should
vanish away, then thou wouldst well see and feel
the anger of God. Consider it well.
24. Thus it is shewn us in the light of nature,
that when Adam was thus impregnated [or
possessed] from the spirit of this world, then God
1 Or planted. * built [or made] a garden in Eden upon earth,
2 in the divine2 in the paradise, and caused to grow up all sorts
habitation of paradisical fruit, pleasant to behold, and good
to eat, and the Tree of Temptation in the midst
3 Or out-flow- [of the Garden of Eden\, which had its 3 essences
tiaT virtues, from the spirit of this world ; and the other [trees
and fruits] had paradisical essences.
25. In this [garden] now the image of God
stood altogether free. It might embrace [and
take] what it would, only the Tree of Temptation,
that was forbidden. There he was forty days in
the paradisical knowledge, joy, and habitation,
where yet there was neither day nor night to him,
but only the eternity ; he saw with his eyes [from
or] out of the divine power [and virtue]. There
was in him no shutting of his eyes ; he had no
need of the sun at all, yet all things must serve
and be subject to him. The out-birth [or issue]
of the four elements did not touch him ; there was
no sleep in him, nor pain, nor fear. A thousand
years were to him but as a day ; he was such an
image as shall rise at the last day ; there will rise
no other image than that which God created in the
beginning, therefore consider it well.
Ch. 17] OF THE FALL OF ADAM AND EVE 379
26. But that I have said, that he was forty
days in the paradise, the second Adam's (Christ's)
temptation testifieth so much to me ; as also the
temptation of Israel at mount Sinai by Moses
[staying twice] on the mount, both which lasted
forty days, which you may read in Moses ; and
you may read concerning the temptation of Christ ;
and you will find wonders.
27. But when Adam was infected from the lust
to eat of the knowledge of good and evil, and that
the spirit of this world pressed [or swayed] Adam,
where also the subtle devil (which in the spirit of
this world slipped in) shot mightily at Adam, so
that Adam became weary, and blind to the kingdom
of God ; [then] said God, It is not good for man
to be alone, for he will not now * bring forth the J generate or
paradisical virgin ; because he is infected from
the spirit of this world, so that the chastity of the
modesty is quite 2at an end; we will make a help2 gone,
for him, to be with him, out of whom he may build
his principality, and propagate himself, it cannot be
otherwise now ; and he let a deep sleep fall upon
man, and he slept.
28. Here it may be very properly and well
understood, how the virgin in Adam departed into
the ether, into her Principle ; for the text saith,
God let a deep sleep fall upon Adam ; now where
sleep is, there the virtue [or power] of God is
hidden in the centre ; for where that [virtue of
God] groweth, there is no sleep; for the Keeper
380 THE THREE PRINCIPLES [Ch. 17
of Israel neither slumbereth nor sleepeth ; as it
is written.
If ikon askest, How long did Adam sleep ?
29. Then consider Christ's rest in the grave,
and thou shalt find the ground ; for the second
Adam must (with his resurrection out of the
grave) awaken [or raise] the first (out of his eternal
sleep of the darkness of hell) out of the grave of
this world again.
30. And so God, in * his sleep, made the woman
for him out of himself, by which he must now
generate his kingdom, for now it could not other-
wise be. And when he awaked, he saw her, and
took her to him and said, This is flesh of my
flesh, and bone of my bone ; for Adam was (in his
sleep) become quite another image ; for God had
permitted the spirit of this world in him to make
his tincture weary unto sleep.
31. Adam was in an angelical form before the
sleep ; but after the sleep he had flesh and blood ;
'and he was (in his flesh) a lump of earth, and
he saw from a threefold spirit. With his eyes he
apprehended the light of the sun, and knew the
first image no more ; although the four elements
had not yet fallen upon him, nor touched him ; for
he was yet in innocency.
32. And there the devil bestirred himself, and
slipped into the serpent (which he himself is, in his
own proper form), and laid himself at the tree, and
Ch. 17] OF THE FALL OF ADAM AND EVE 381
1 strewed sucrar upon it : for he saw well that Eve l Or set the
sweet light
was a woman, and that she was infected with the and pieasant-
ness forth.
four elements ; and although she did strive a little,
and objected God's command [against the devil],
yet she suffered herself very easily to be persuaded,
when the lying spirit said, That the fruit would
make her wise, and that her eyes should be opened,
and she be as God, knowing good and evil ; yet he
told her not, that (if she ate thereof) she must die ;
but [he said] she should be wise and fair ; which
disease [desire or lust] sticketh still in the brains of
the woman, that she would fain be the fairest beast.
33. So she pulled off an apple and did eat, and
gave to Adam also, and he ate of it likewise. That
was a bit at which the heavens might well have
blushed, and the paradise have trembled, as it was
indeed really done, as is to be seen at the death of
Christ, (when he entered into death, and wrestled
with hell), that the earth and the elements trembled,
and the light of the sun was darkened, when this
bit of the apple was to be 2 healed up. 2 Or cured.
The Gate of the great Affliction, and Misery
of Man.
34. Reason sticketh at the veil of Moses, and
seeth not through the Tables that were graven
through, which God gave him upon mount Sinai ;
as also reason cannot take off the veil from before
8 his eyes, and look him in the face, for he hath a 3 the eyes of
brightened [clarified or shining] countenance in
382 THE THREE PRINCIPLES [Ch. 17
the crack of the fire ; it [reason] is afraid of it
[that countenance], and trembleth at it ; it saith
continually to Moses, Speak thou with the Lord,
for we are afraid, and moreover, altogether naked
[and unclean].
35. It presenteth indeed the wrath of God to
itself, and trembleth at its fall, but it knoweth not
what hath happened to it ; it only presents the
disobedience before itself, and maketh [as if] God
were an angry malicious devil, that cannot be
reconciled, having indeed put on the garment of
anger (in Adam and Eve) on to itself in body and
soul, and hath set itself (against the will of God) in
the bath [or lake] of anger, on which God took
1 Or mercy, such l pity [or compassion], that he hath not spared
his own Heart, to send it into the depth of anger,
into the abyss of hell, [as also] into the death and
breaking of the four elements from the eternal holy
element, to help fallen man, and to deliver him out
of the anger and death.
36. But the veil (in the death of Christ) was
since taken away from the face of Moses, instead
whereof the stars with the four elements have yet
cast a mist and cloud (through the infection of the
2 Or the devil) before man ; for the 2 region of this world
dom. hath generated the Antichrist, and set [him] before
3 Or darkness, the countenance of Moses, in a 3 cloud, as if he were
Christ; so that the countenance of Moses cannot
be apprehended [or beheld]. Therefore we have
need of the lily, which groweth through the Tables
Ch. 17] OF THE FALL OF ADAM AND EVE 383
of Moses (that were graven through) with its strong
smell, which reacheth into the paradise of God ;
from whose virtue, the people [or nations] shall be
so virtuous and strong, that they shall forsake the
Antichrist, and shall run through the darkness to
,the smell of the blossom. For the Breaker-through
the Gates hath planted the lily, and he hath given
it into the hand of the noble virgin, and this [lily]
groweth in the element wonderfully against the
horrible storm of hell, and [against] the l kingdom a Or dominion.
of this world ; where then many 2 branches will fall 2 Or twigs.
to the ground, from whence Antichrist becometh
blind, and groweth stark mad and raving in the
fog and mist, and stirreth the 3 four elements in s the anger
the [wrath or grim] fierceness; and then it is the four eie-
needful for the children of God to awake from the m
sleep of the fog ; this the spirit intimateth, in the
light of nature, seriously and earnestly.
37. Therefore, according to our knowledge, we
will set down an exposition of the fall of man,
which is very perfectly manifested, and appeareth in
the light of the day, and ^convinceth us. And we 4 over-
have no need of the 5 fooleries of the Antichrist, 7^™^ or
who with the blood and death of Christ doth but sy exP°8i'
seek his own covetousness, pride, and voluptuous-
ness, and draweth the veil of Moses before our
eyes, that we should not see (through the Tables
that were graven through) Joshua or Jesus,
into the Promised Land of paradise ; that he may
only sit and ride upon his horrible and devouring
384 THE THREE PRINCIPLES [Ch. 17
beast of covetousness and pride, which [beast] is
become so very great and strong, that it shadoweth
the circuit of the earth, and ruleth so wonderfully
1 high and over 1 mountains and valleys, with his fierceness ;
low
which [beast] yet shall be broken by the lily with-
out hands. At which the [people or] nations shall
wonder, and say : How art thou, 0 terrible and
great might [and power], founded upon so weak
and loose a ground !
38. Now then, if we consider the miserable fall
of Adam and Eve, we need not to run long after
the mad Antichrist, to fetch [or learn] wisdom from
him ; he hath none. Let us only consider ourselves,
and compare the heavenly and earthly images one
with the other, and so we [shall] see the whole
2 Or drift. 2 root and ground thereof : We have no need of a
doctor, nor of any strange language about it, it
standeth written in our body and soul ; and when
we see it, it terrifieth us so much, that we tremble
at it, as Eve and Adam did in their fall.
39. And if we do not come to know [or have
a glimpse of] the Treader upon the Serpent in the
mark of the partition [or limit of separation] in
the gate of the deep, between the world and the
kingdom of hell, then we see [indeed] nothing else
3 persuade us but mere misery and death, which might 3well
to awake. , /» i
awaken us from sleep.
40. Do but behold thyself, thou blind mind, and
4 Or image, consider thyself, where is thy angelical 4form in
thee ? Why art thou so angry, stern [fierce, froward]
Ch. 17] OF THE FALL OF ADAM AND EVE 385
and malicious ? Wherefore dost thou elevate
thyself still in thy wickedness, in pride, in might
[or authority] and pomp, and boastest thyself for
a brave and potent beast ? What is it that thou
dost ? Wherefore hast thou let the spirit of this
world into thee, which seduceth thee (as it listeth)
into high-mindedness, into [proud] stoutness, into
1 potency and pomp, into covetousness and lying, 1 authority,
into falsehood and treachery, as also into sickness ness.
and corruption [or frailty] ?
41. What is it now that thou 2hast after thy 2 keepest or
i -, T n r* • -i takest with
corrupting, when thou diest f Consider thyself, thee.
what is it that thou art [then]? Thou art a
spirit : But what kind of source [or property] is it
that thou hast in thee ? [Surely thou hast in thee]
anger, wickedness, pride, self-seeking, wilfulness,
(in raising up thyself after temporal pleasure, but
finding none) ; [thou hast] a false mind in the
spirit, full of lies and deceit, and murderous, [arising
in thee] out of the essences. As thou wast upon
earth towards men, just so it is [then] with such a
spirit as is gone forth from thee out of the cor-
ruptible body of the elements. And where shall that
[then] remain when this world perisheth ? Dost
thou suppose that it shall [then] be an angel?
Hath it an angelical quality [source or property] ?
Is its source [or quality] in love, humility, and
meekness ? Is it in the divine obedience, in the
light of joy 1
42. 0 thou blind mind, with thy might and
25
386 THE THREE PRINCIPLES [Ch. 17
stateliness, full of wickedness and devilish fierce
wrath, [wilt thou know where thou art after thy
body perisheth] ? Thou art even with all the
devils, in the abyss of hell, if thou dost not turn,
and by earnest unfeigned sorrow and repentance
for thy abominations, enter into the angelical
footsteps, that the Saviour and Treader upon the
Serpent of fierce wrath, wickedness, lying, and
deceit, may meet thee, and embrace thee in his
arms, and [that thou] mayest be new-born in him,
1 the wisdom and be yielded up into the bosom of the l chaste
and'mercy of , 1 i 1,1 , •
God. virgin, and become an angel ; or else thou art in
the eternal death, in the eternal darkness, and
canst not in all eternity reach the kingdom of God
any more.
43. Or dost thou suppose, that I write of the
2 Or know- fall of man without 2 light and understanding?
Or that I do not look and see into the Holy
Scripture, what that saith of it, [when I say]
that man before his fall was angelical in his mind
and body ? Then hear and see what Christ saith
8 Matth. xxii. of it, 8 In the resurrection of the dead they will
O A
neither marry nor be given in marriage, but they
are as the angels of God. And such an image
God created in the beginning, [according] to his
similitude.
44. For an angry, malicious, proud self-seeking
for honour, and dignity, a mendacious [or lying],
thieving, robbing, murderous, lascivious, lecherous
mind, is not the similitude of God. But an
Ch. 17] OF THE FALL OF ADAM AND EVE 387
humble, chaste, modest, pure, courteous [mind],
which inclineth itself with a longing desire and
love to the Heart of God, that is the similitude of
God; in which the fire-flaming spirit in the joy
and meekness goeth forth out of the will, and
for its brethren the will of its spirit (which goeth
forth from it) readily inclineth towards them ; and
as the Proverb saith, It imparteth the very heart
to them, which is done in spirit, wherein the
heavenly joy (in the eternal element) springeth
up, and the wonders of God are manifested in
the virgin, by a hymn of praise to the eternal
mind of God; where the mind playeth upon the
harp of David an hymn to God ; where then (in
the eternal holy mind) there springeth up know-
ledge and colours in the [eternal] element, and
in the spirit wonders, with works and powers
[or virtues].
45. And this is the image of God, which God
created for his glory and joy, and no other;
and let not the mad Antichrist persuade thee
concerning any other [image of God], for there
is no other. Thy body and soul convince thee of
it, as also heaven and earth, the stars and elements ;
look upon what thou wilt, all things convince thee ;
and if thou dost not turn and enter into that image
to which God created thee, then, in the breaking of
thy body (when thy mind in the spirit of the soul
shall stand naked without a body), thou shalt be
ashamed before all creatures ; this we speak accord-
388 THE THREE PRINCIPLES [Ch. 17
ing to its high worth, as it is highly known in the
will of God.
46. Thus it is highly [necessary] for us to know
the miserable fall of our first parents ; wherefore it
was so with God, that his anger is in us, and that
we must die, and (if we apprehend not the Treader
upon the Serpent) must also perish eternally. But
that we may set down a short summary of the fall
(because of our simple, cold, dull, and dark mind)
for the Reader's understanding, who, it may be,
doth not yet apprehend our sense and knowledge,
therefore we will explain it briefly and clearly, and
also readily impart our knowledge and mind to
'Or in. him, as indeed ^according to the divine image) we
ought to do.
47. Adam stood forty days in an angelical
image before his sleep, and there was neither day
nor night in him, also no time ; though indeed he
was not (as an angel) a mere spirit ; for his body
2 the inward was out of the 2 element, which is no understand-
element. . . . .
ing spirit, but [isj the attraction [concretion or
•Ortheeter- congelation] in the will of God, or the zlimbus,
nal earth. •> • •, i /-NT
which standeth before God, wherein the chaste
virgin, the divine wisdom dwelleth, which dis-
covered and created the image out of the element
by the Fiat.
48. And out of this lirtibus (at the time when
the earth was corporized) went forth the four
elements, as out of a fountain ; and that which
was discovered [or manifested] by the virgin (the
Ch. 17] OF THE FALL OF ADAM AND EVE 389
wisdom of God) in the innumerableness, was the
stars, as a virtue [power] or procreation out of the
limbus. And they are the quintessence 1 of the four 1 Or before,
elements, not severed from the four elements, but
qualifying [or mixing virtues] one with another,
2 and yet extracted from the four issues with their 2 The stars
, , , i i • n • with their
sharp essences ; and they are the seeking [longing or fierce property
hunger] of the four elements, or, as I may express it out of the
by a similitude, [they are] the man, and the elements
are the woman ; and the heart of these things is
the element, in one only substance, and the
essences in that [one element] are the virtues
[or powers] of the wonders of the wisdom of God,
and are called paradise, an exulting joy.
49. And the spirit of the eternal essences (which
hath understanding and knowledge, and also the
trial and proving of every thing, in which the
source [or active property or quality] which is in
man, consisteth) that was breathed into him, by
the wisdom of God, through the driving will, which
goeth 8 forward, out of the eternal mind, out of30rintore-
the opened gates of the deep, through the word, 81
[together] with the moving spirit of God. And
he had the 4 touch of the centre of the abyss [wz.]« Or stirring.
the eternal source 6 behind him, as a band, and6 Or as the
before him, the heart and light of God, as a glance the light.
of the joy and kindling of paradise, which springe th
up in the essences with the light of the joy ; and
beneath him [he had] the four elements in the
budding out of the limbus which was in him.
390 THE THREE PRINCIPLES [Ch. 17
50. And as long as he set his imagination in the
Heart of God, the paradise was in him, [and he in
the paradise], and the band of the abyss in him (in
1 Or property, the l source) was a paradise of transcendent ioy:
as the fire is ' . * J
the cause of and the kingdom of this world held him from
shining. beneath also in the band, because it goeth forth
from the element. But so long as he. set his mind
in the Heart of God, it [the kingdom of the four
elements] could not lay hold on him [or master
him], and it was impotent, as to him, as this world
is impotent as to God.
51. And thus the spirit and soul of Adam stood
in the midst (in the joyful paradise) forty days, as
8 three had a one [only! day. and all 2 inclined to him ; one
desire to have L J J J
him. [whereof was] the kingdom of hell, of the eternal
originality out of the dark mind, out of which his
worm of the soul (in the opened gate) was gone
forth ; and secondly, [there inclined to him] the
Deity of the kingdom of heaven in the opened
gate, in the pleasant lustre ; and thirdly, the spirit
of the stars and elements [inclined to him] drawing
him to their bands, and heartily desiring him.
52. And thus Adam stood upright in the
temptation ; for his angry mind (out of the
originality of the first Principle) stood in joy
[being enlightened] from the light of God ; and
the source of the fierce wrath made the rising joy,
for the light made all meek and friendly, that he
might incline himself to love ; and thereby he
stood (on earth) rightly in the paradise.
Ch. 17] OF THE FALL OF ADAM AND EVE 391
53. The four elements of this world, together
with the sun and stars, could not qualify [or mix]
with him ; he drew no air into him ; but the spirit
of God (in the virgin) was his breathing, and [his]
kindling of the. fire in the spirit.
54. But while he thus stood (between the
kingdom of hell and the kingdom of this world)
in the paradise, bound with bands, and yet also
wholly free, in the might of God, he [reflected
himself into or] discovered himself in the great
deep of the kingdom of this world ; in which the
great wonders also stand hidden in the centre,
as we see that man hath (by his eternal mind)
discovered it, and brought it to x light, as is seen » Or the day.
before our eyes. And in his discovering [or reflect-
ing] he imagined, and fell into lust, for the spirit of
the world took hold of him, (as a mother maketh a
mark upon a child in the mother's womb), and [he]
became (in the lust) impregnated from the spirit
of this world, and then was blind as to God, and
saw neither God nor the virgin any more in his
mind. And thus the kingdom of heaven continued
in the opened gate of the omnipotence [or almighti-
ness], (in the paradise) in its [own] Principle to itself
(and the virgin in it) hidden in the centre, and was
in Adam, and yet Adam (with his mind) was not in
God, but in the spirit of this world ; and he became
feeble as to the kingdom of God, and so fell down
and slept.
55. And then God (by the spirit of this world
392 THE THREE PRINCIPLES [Ch. 17
1 Adam. through the Fiat) built [or formed] out of 1him
2 multiplied the woman of this world, by whom he 2 increased
or propagated. .... „,,
his kingdom. Ihe woman was out of the matrix,
which (before the infection) was a chaste virgin,
3 Or gene- which Adam should have 3 brought forth out of
rated.
himself ; but when the modesty of the wisdom, and
ability [or potency] departed from him, (when he
passed into the spirit of this world), he could not
then bring forth [or generate] ; for in his sleep the
spirit of this world clothed him with flesh and
blood, and figured [formed or shaped] him into
a beast, as we now see by very woeful experience,
and know ourselves to be blind and naked as to
the kingdom of God, [being] without any virtue
[or strength] in the sleep of the great misery,
clothed with corruptible [frail and transitory] flesh
and blood.
56. And now when Adam awaked from sleep,
then he was a man, and no angel ; he drew breath
4 Or astral from the air, and therewith kindled his 4 starry
spirit.
spirit, which had taken possession of him ; he
knew his wife to be a woman, and that she was
8 Or gene- 6 taken out of him, and took her to him, as all beasts
rated.
couple together ; yet he had then pure eyes, for
the fierceness [or grim wrath] did not yet stick in
them, but the infection [or longing]. The element
of fire with its bitterness (which qualifieth, [or
mixeth properties] with the abyss of hell) had not
pressed him wholly.
57. Thus now Adam with his wife went (in
Ch. 17] OF THE FALL OF ADAM AND EVE 393
great lust and joy) into the Garden of Eden, where
Adam told her of the commandment concerning
the Tree : But Eve (being a woman of this world)
regarded it but little, and turned her from Adam
to the Tree, and looked upon it with lust ; and
the lust instantly took hold of her ; and the lying
devil (when she was talking with him, whom she
knew not, neither had heard of any devil) persuaded
her, and she laid hold on the Tree, and brake off
[an apple], and did eat of the fruit of the four
elements and stars, and gave to Adam ; and when
Adam saw that Eve l died not, then he ate also. 1 By eating.
58. And then their eyes were opened, and they
knew that they had flesh and blood, and were quite
naked. For the spirit of the great world took
them captive with the four elements, and figured
[or framed in] them stomach and guts ; though
indeed in the sleep of Adam (when the matrix was
severed from the limbus) the same forms were
already figured, but they knew it not, till after
the biting of the apple ; and then the spirit of the
fierceness first gat in, and made its region, (as may
be seen in the heart, liver, lungs, gall, and bladder,
as also in the stomach) ; this regimen had Adam
gotten in his sleep, and with the biting of the
apple the spirit of the great world hath set itself
in that [government].
59. And then they looked one upon another,
and were ashamed one before another, and they
were afraid of the wrath [or severity] that entered
394 THE THREE PRINCIPLES [Oil. 17
into them, for it was the anger of God ; and thus
they were captivated by the first Principle, (as by
the abyss of hell), which held Adam and Eve
captive in their souls in the eternal [part] ; for it
sprang up with terror, fear, and doubt, concern-
ing the kingdom of God ; and they could have
no comfort [in that condition], for they saw the
paradise no more, but the Garden in Eden ; so also
they had lost the Deity, they could set no will [or
desire] into it, for the wrath and doubt stood in
the way.
60. Then came the spirit of this world with its
rough garment, with heat and cold, and pressed
upon them, as upon naked people, and so struck
the image of God half dead, (with their fierceness,
anguish, and doubt, with their quality [or property]
of hot and cold), and let it lie in pain, anguish, and
doubt. And here man went from Jerusalem (out
of the paradise) to Jericho, into the house of
murderers, who stripped him of his paradisical
garment, and robbed him, and struck him (with
their poison, torment, plague, arid sickness, from
their infection) half dead, and so left him and went
their way, as the second Adam said in the Gospel,
in a similitude [or parable],
61. And here now was no remedy, neither in
heaven, nor in this world, they were captivated in
hard slavery, (in misery and death) ; the abyss of
hell held the soul, and the spirit of this world held
the body [captive]. Death and corruption was in
Ch. 17] OP THE FALL OF ADAM AND EVE 395
the body ; and there was nothing else in them but
enmity to itself, [proceeding] from the tart essences
of the stars, wherein one source [or quality] striveth
against the other, and one breaketh [or destroyeth]
the other with greater pain and torment to the body,
with trembling and shrieking ; and at last [comes]
corruption and death, as it is before our eyes.
62. There the devil gat the game for the kingdom
of this world to be his again, he gat an entrance
into man, and he could reach into the essences of
his soul ; for they were * now both in one kingdom. » Mar. and the
63. He [the devil] supposed, [saying], The king- both in the
dom of this world is thine, thou shalt sport thyself grace.'
according to thy power with the image of man,
which should have possessed thy throne, his spirit
is in thy kingdom ; and so [the devil] mocked God
in his mind, [saying], Where is now thy noble
image, which thou didst create to rule over my
throne ? Am not I lord of the great might of the
fire ? I will rule over thy throne, the might [or
strength] and virtue is mine : I fly up above the
thrones of virtue and strength, and no might [or
power] can withstand me.
64. Yes indeed he flieth up above the thrones,
but he cannot fly into the thrones ; he flieth up in
the first eternal source of fire, which is stern, sour,
dark, hard, cold, rough, and burning, but he cannot
get through the open gate of the deep, into the
light of God, but he flieth up aloft in his abyss, in
the eternity, in the wrathful source [or quality] of
396 THE THREE PRINCIPLES [Ch. 17
hell, and reach eth nothing else. And therefore he
is a prince (though in the abyss of hell), which was
well enough known to man after his miserable fall.
65. And because I may not be well understood
by the Keader, in that I write, that man dwelleth
in the abyss of hell with the devils, therefore I will
shew him the ground, that he may touch and
handle it ; and if he will not feel it, yet it is
given to him that he may know it, and it shall
be a witness against him.
66. It is not without a cause, that Christ calleth
the devil a prince of this world ; for he is so, accord-
ing to the first Principle, according to the kingdom
of wrath, and continueth so to eternity. But he
is not so according to the kingdom of the four
elements and stars ; for if he had full power in
that, then there would be no vegetative [fruit] nor
living creature upon the earth. He cannot master
1 that which the * exit of the four elements ; for he is in the
issueth. originality, and there is a [whole] Principle be-
2jOr aspects tween ; only when the 2 constellations do awaken the
of the stars.
fierce wrath of the fire, in the elements, as in a
tempestuous storm, then he is master-juggler [in
mischief], and rejoiceth himself [therein]. Though
indeed he hath no power there either, except it be
permitted him from the anger of God, then he is
the hangman [or executioner], and executeth the
8 The sen- "right as a servant [minister or officer] ; but not as
tence, judg- .
ment, or a judge, but as an executioner.
67. He is executioner in the kingdom of this
Ch. 17] OF THE FALL OF ADAM AND EVE 397
world; the stars are the council, and God is the
king of the land, and whosoever departeth from
God, falleth into the council of the stars, which run
many upon the sword, and make them lay violent
hands upon themselves, and [bring] some to a rope,
others to the water ; and there he is very busy, and
is the driver or executioner.
68. Into this great misery man is fallen ; and he
is fallen quite ^ome to the kingdom of the stars a into the
bosom.
and elements, as to his body ; what these do with
him, that he is, and that standeth in the substance ;
they make one great, another small ; one straight,
another stooping and crooked ; they send one fortune
and riches, and another poverty ; of one they make
a crafty subtle man according to the counsel and
kingdom of this world, and of another they make
an idiot ; they make one a king, and they break and
pull down another ; one they kill, another they
bring into the world ; and they continually drive
the mind of man, yet into nothing else but into
vain turmoil, discontent, and vexation.
69. Besides, the kingdom of hell, and of [fierce]
wrath, always gape after the soul, and set their
jaws wide open to devour the captive soul ; which
is held fast fettered with two strong chains ; the
one of the kingdom of hell ; the other of the kingdom
of this world ; and it is continually led by the
heavy, lumpish, bestial, and sickly body, as a thief
who is often led to the place of execution, and still
by a petition reprieved, and laid in prison again,
398 THE THREE PRINCIPLES [Ch. 17
and the poor soul must lie thus in prison the whole
time of the body ; where the devil on the one side
very suddenly rusheth upon it with his devouring
fierceness, wrath, and malice, and would carry it
into the abyss. Then instantly [it is beat upon by]
the glistering [flattering] world, with pomp, bravery,
covetousness, and voluptuousness of perdition ; pre-
sently [again come upon it] sickness and fear, and
it is continually trembling and quaking ; and when
man goeth but in the dark, how is it amazed, and
continually afraid that the executioner will take it,
1 Or execute and * do execution upon it !
justice.
The Gate [or Exposition] of the great Sin, and
2 committed Contrariety of Will against God, 2 in Man.
by or through
man- 70. If we did well consider the abominations
and great sins of man before God, which our first
parents inherited for us, then we should scarce ever
be merry in this world at all, if the spirit of this
world did not cast foolish fancies, and seeming joys
and pleasures before us, in our imprisonment ; or
if the regeneration did not cause us so highly to
rejoice, that we shall once be delivered out of this
prison; for in this life, we find nothing else but
mere abomination, sin, misery, and death, and
scarce attain (in this [temporary] life) so much as
a glimpse of the eternal joy.
71. Now the mind asketh, What is sin then ?
How is it sin ? Wherefore hath God a loathing
against the substance which he hath created?
Ch. 17] OF THE FALL OF ADAM AND EVE 399
Behold, thou child of man, there is no sin in
heaven in the presence of God ; only in thyself
there is sin, and sin separateth us and our God
asunder ; otherwise all things are fixed [or perfect],
and good in their own being [or substance] ; the
kingdom of hell and of wrath is good in itself,
according to its [own] region, it doth not vex or
torment itself; but its woe [pain or smart] is its
birth, and the rising of its source ; also it desire th
nothing else.
72. And so also the kingdom of this world is
fixed [or perfect], and good in itself ; neither doth
it vex or torment itself ; but the elevating of the
elements (viz. the kindling of the heat, cold, air,
and water) is its growing and springing ; neither
doth it torment itself in itself, nor hath it any
distress or fear in itself.
73. Only man (who is proceeded out of another
Principle) hath in both those [forementioned]
Principles, woe, misery, sorrow, and distress; for
he is not in his native country; and neither of
these two Principles can attain his native country.
Therefore the poor soul must be thus l plagued and i pinched and
tormented, that it may attain its native country 8queezed-
again; it must go again through the gate of the
deep anguish of death ; it must break through two
kingdoms, and it sticketh here 2 between the door 2 in the chink,
and the hinges, and is continually infected with Sng oTthe
those things which keep it back and plague it ; it door'
sticketh as it were in a press.
400 THE THREE PRINCIPLES [Ch. 17
74. If it straineth to God [ward], then the devil
holdeth it on one side with one band, and the
1 Or assault world with another band ; and they l set upon it ;
the devil handleth it in fierceness [sternness, fro ward-
ness], or wrath, which is a source [or quality], and
sin, which cannot attain to the kingdom of God ;
and the world leadeth it into pride, covetousness,
2 or budding and fleshly lust, so that the 2 essences of the soul
JjK£tal grow full [or impregnated] with the fleshly will ; for
the will of the mind draweth these things into the
soul, and so the soul (from that which is attracted)
3 muddy. becometh wholly unclean, 3 swelled and dark, and
cannot attain the light of God ; its essences, that
should give up themselves to God, cannot : For
they are too rough, and cannot get into the
light, that kindleth not itself in its essences.
The gates of the deep must be broken open
first, and then the essences [of the soul, may]
4 beyond. press into the liberty, 4 without the darkness ;
5 Or big with but if the mind be 5 filled, then it cannot [come
pride, covet- . i T i -\ n i •
ousness, envy, into the liberty], and then begmnetn horror, fear,
distress, and despair of the kingdom of God, and
this maketh mere torment [woe, pain, and smart]
in the soul.
75. Thus thou shalt know in what manner it is
sin before God ; thou hast in thyself the [one
eternal pure] element, which is a joy in the presence
of God ; and now if thou rage and rave with the
source [quality or property] of hell, then thou
touchest [or troublest] the element ; and thou stirrest
Ch. 17] OF THE FALL OF ADAM AND EVE 401
up the l wrath [and makest it] to go forth, and 1 Or fierce
thou doest as the devil did, when he awakened [or gt
stirred up] and kindled the fierce x wrath in the
Fiat, whereby the l fierceness generated earth and
stones ; thou sinnest [piercing] into the heaven in
the presence of God, upon which the Prophets
complained in many places, that the disobedient
did grieve their God. Though (in himself) he felt
no pain, yet his wrath was kindled in the first
Principle, in the gate of the deep, wherein the soul
stand eth, and that is a mere abomination before
him.
76. Behold, all whatsoever thou lettest into thy
mind (if thy soul be not inclined [or yielded up] to
God, so that it 2 believeth and trusteth in him) then * st
all whatsoever thou doest is sin ; for thou bringest
an earthly mind into the gate of the deep, where
the spirit of God [moveth, walketh, or] goeth, and
thou defilest the element which is in the presence
of God.
77. Thou wilt say, How? God dwelleth in
heaven. 0 ! thou blind mind, full of darkness ;
the heaven where God dwelleth is also in thee, as
Adam was both upon earth, and also in paradise at
once ; and give not way to Antichrist to direct
thee aloft without [the place of] this world above
the stars, for he telleth thee a lie, as the devil
himself did. God is everywhere, as the Prophet
David saith : If I fly to the day-break, or into hell,
thou art there. Also where is the place of my rest ?
26
402 THE THREE PRINCIPLES [Ch. 17
Am not I he that filleth all things f Yet I behold
the miserable and those that are of a broken spirit,
and I will dwell in them : Also, / will dwell in
1 Or tent. Jacob, and my l tabernacle shall be in Israel :
Understand it rightly, he will dwell in the contrite
and broken spirit, which breaketh the gate of
darkness, he will press into that [spirit],
2 infection or 78. Therefore beware of the 2 longing [lust or
hunger. . .
desirej ; and say not in thyself, I stand in the
dark, the Lord seeth me not, [nor] what I think
and do. He standeth in the gate of the mind,
where the soul standeth (before the clear face of
God) in the opened gate ; and all thy abominations
are known before God, and thou makest the ele-
ment of God blush [or change colour] with them ;
thou grievest the chaste virgin (which dwelleth in
her own centre, and is given to be a companion to
thee in thy mind) and makest her sad ; she warneth
thee of the way of the ungodly ; if thou followest
[her counsel], and turnest, and breakest in unto
her, by earnest repentance, then she crowneth thee
in thy mind with wisdom and understanding, that
thou mayest then very well avoid the devil ; but
if thou dost not, then thou fallest out of one sin
and abomination into another, and makest thy
measure full and running over, and then the devil
helpeth thee into his kingdom, and thou art very
8 rod or whip, serviceable to him ; for thou art a true 3 scourge to
the children of God, not only with reproaching,
but also in deeds [or in the work of thy hands]
Ch. 17] OF THE FALL OF ADAM AND EVE 403
which the devil dare not do; thou doest him
acceptable service. He tickleth thee finely with
the name fof God], so that thou bringest forth * of a godly,
from thy lips, and teachest it; but thy heart is ajSS^S
thief and a murderer, and thou art wholly dead godly di™e<
to the kingdom of heaven.
79. Therefore, 0 thou beloved mind! examine
thyself to what thou art inclined; whether thou
art inclined to righteousness, love, fidelity, and
truth, also to chastity, modesty, and mercifulness ;
if so, it is well for thee ; but if not, then dive into
thy bosom, and consider thy fleshly heart, and
try it, wrap thy 2 senses together, and put them 2 Or thoughts,
in prison, and storm thy fleshly heart, that the
elements in thee may quake and tremble. The
flattering and lying devil (who hath possessed thy
fleshly heart) shall feel these 3 strokes (which he 'earnest
will not like), and then he must be gone, and thou E^Lce.
wilt be of another mind : This is no 4 conceit from 4 Or inven-
a mind not opened ; itself hath tried this, and tlOQ'
therefore it shall stand for a Memorial, and a con-
tinual monitor; and whosoever pleaseth, let him
try it, and he shall find wonders indeed.
80. Now when Adam and his wife had eaten
of the earthly fruit, then they were ashamed one of
another, for they perceived the bestial members for
* propagation ; and they broke off e boughs, and held • bodily.
them before their7 shame; and the voice of God 8 Or branches
of leaves.
went into the garden, highly into their minds, and * privities.
they hid themselves behind the trees in the garden.
404 THE THREE PRINCIPLES [Ch. 17
81. Here we see clearly, yes we feel, that God
(in the beginning) created no such image with
bestial members for propagation, for that which
Or privities. God created for eternity, that hath no l shame
before it. Yet also they then first perceived that
they were naked ; the elements had taken posses-
sion of them, and yet put no earthly garment [like
the beasts' hairy skin] upon them ; for the spirit
of man was not from the essences and properties
of the elements [as the spirit of the beasts], but
[man] was out of the eternal.
82. And here in this place there is nothing
more palpable, than that it is seen and known,
that Adam had no bestial form before his
sleep, before his wife [was formed] ; for he was
neither man nor woman, but a chaste virgin with-
out bestial form ; he had no l shame nor breasts,
neither had he need of them ; he should have
generated in love and chastity (without pain or
opening of his body) a virgin as himself was ; and
it should have been possible, that the whole host
of angelical men should have proceeded out of one
only man, (as the angels did), out of one fountain,
if he had stood in the temptation ; even as all
those (who come to the only Arch- Shepherd, to his
rest) were redeemed (by one only man) from the
eternal death and torment of hell.
83. Here now we find, that they heard the voice
of God in the garden ; for the element, which is
before God, wherewith man qualifieth [or mixeth],
Ch. 17] OP THE FALL OF ADAM AND EVE 405
that did tremble because of sin ; and sin was mani-
fested in the element of the mind, first in Adam
and Eve, and then fear and terror fell into the
essences of the soul ; for the first Principle in the
[fierce] sternness was stirred, so that [Principle]
gat (as a man may say) fuel for its source of fire.
And it is risen up in the kindling, in a contrariety
of will, in the essences, where one form hath con-
tinually opposed the other, viz. the sour tartness
and the cold, with their attracting, have awakened
the bitter stinging and tormenting in the essences
of the tincture of the blood in the spirit ; and the
bitter raging and rising hath awakened the fire.
84. And so instead of the paradisical joy and
refreshment, there hath been a mere brimstone-
spirit, which standeth in anguish and trembling of
corruption [or fragility], which kindleth the tincture
of the blood, wherein tearing, stinging, and tor-
menting is wrought ; and if the fire in the brim-
stone-spirit be too much kindled, then it burneth
the tincture up, and the light of life goeth out, and
then the body falleth away to be a dead carcase ;
and if the tart sourness be kindled too much by
the hard attracting and holding, then also the light
of life goeth out, and the body perisheth ; so also
of the water ; if the tincture kindleth itself in the
meekness, then it becometh x windy, gross, swelled, i pursy with
wholly dark, also infectious and 'corrupt, wherein f^M or
the flash of the life is as a pricking thorn. And so achin«-
man's life is everywhere begirt with enemies, and
406 THE THREE PRINCIPLES [Ch. 17
the poor soul is always in a close prison fettered
with many chains, and is continually in fear that
(when the body shall [die or] break) it may fall
into the kingdom of the executioner, the devil.
85. Thus in Adam and Eve in the Garden of
Eden (after the biting of the apple) there sprang
up the first fruit in the gate of the deep, where the
soul standeth before God, and qualifieth [or mixeth]
with the will of the justice of the Father, who
setteth his will before him (in the breaking of the
darkness) in the light of the meekness, and con-
tinually generateth his beloved Heart and Son (in
the virtue of the meekness of the will), viz. his
eternal Word, from eternity.
86. And so should the angelical man also set his
will in the broken gates of the darkness, through
the will of the Father, (wherewith the soul qualifieth
[or mingleth] ) in the meekness of the Heart of
God, and then the source [or quality] of the dark-
ness, in the [fierce] wrathfulness, should not have
1 touched or x stirred him, but he should have continued a
glorious prince of paradise, in triumph over the
kingdom of hell and of this world.
2 thoughts, 87. But when he set his 2 imagination in the
or lust. ' kingdom of this world, then the bright and clear
will of his soul drew the swelled kingdom of the
out-birth to the soul into its will ; and so the pure
paradisical soul became dark, and the element of
3 the concre- the body did get the 3 Mesch or massa, which the
iu°mp.raa r will of the soul of the mind attracted into the
Ch. 17] OF THE FALL OF ADAM AND EVE 407
element [of the body] ; and then he was a fleshly
man, and gat the fierceness of the first Principle,
which the strong breaking-through to God, in the
gate of the deep, did make to be hard l gristles and 1 Or joints,
bones.
88. And we are seriously and highly to know
(for it is seen in the light of life) that the marrow
in the bones hath the noblest and highest tincture,
wherein the spirit is sweetest, and the light clearest;
which may be known in the fire, if you be not
blind with your gainsaying; and it is accurately
known, that those 2 places (where the hard bones 2 passages or
now are) were wonders and virtue [or power],
which have broken the gates of the darkness, in
which [power] the angelical man in the light stood.
89. Therefore the providence of God, when
Adam fell into longing [desire or lust], environed
that virtue and strength with the might of the
first Principle (viz. with the might of the stars
and sharpness of God) that the source [or quality]
of the first and third Principles might not so
easily touch it ; and this was done in Adam's
sleep, when God built Adam to [or for] this
world, from whence Saint Paul also saith, That
the natural man was created in the corruptible
life of this world; which was done at the
temptation of Adam, at that time when God
made his natural wife out of him. But he was
a holy image before, and 8he must be the samenheAdamicai
again in his restoration at the last day.
408
THE THREE PRINCIPLES
[Ch. 17
1 Or inven-
tions, con-
ceits, and
notions.
2 gormandiz-
ing.
3 Adam and
Eve.
* qualify or
mingle in
them.
90. Though the devil and this world rage and
rave against this, yet it is nevertheless the ground
of truth, highly known in the wonders of God, and
not from the fables or suppositions, such as the
proud seeming holy or hypocritical world now
ground their l babble upon, about the Cup of
Jesus Christ, for the advancing of their pomp
and haughtiness, their own honour and supposed
wisdom, for their pleasure, and the 2 filling of their
bellies, like the proud bride in Babylon, who rideth
upon the evil beast, which devoureth the miser-
able ; therefore thus saith the spirit against Babel
in the confusion, I have spewed thee out ; in the
time of the wrath, thou shalt drink of the cup of
thy pride, and thy source [or torment] shall rise up
in eternity.
Of the Voice of God in the Garden of Eden, and
the Conference between God and those z two,
about Sin.
91. So now when Adam and his Eve (after the
biting of the apple) beheld themselves, then they
perceived the monstrous image and bestial form,
and they felt in themselves the wrath of God, and
the fierceness of the stars and elements ; for they
took notice of the stomach and guts, into which
they had stuffed the earthly fruit, which began
to * take effect, and they saw their bestial shame ;
and then they did lift up their minds towards
paradise, but they found it not ; they ran trembling
Ch. 17] OF THE FALL OF ADAM AND EVE 409
with fear, and crept behind the trees ; for the wrath
had stirred (their essences in the spirit) with the
earthly fruit, and then came the voice of God in
the centre of the gates of the deep, and called
Adam, and said, Adam, Where art thou? And
he said, Here am I: And I am afraid, for I am
naked. And the Lord said, Who hath told thee
that thou art naked? Hast thou eaten of the
Tree, whereof I said unto thee, that thou shouldest
not eat thereof? And he said, The woman gave
to me, and I did eat. And he said unto the
woman, Why hast thou done so? And she said,
The serpent beguiled me, so that I did eat.
92. Here it may be seen very plainly, that the
devil had lost his angelical image ; and cometh now
in the form of a serpent, with his murderous lying,
and * beguileth the woman. Because he had not 1 Or
been able to overthrow Adam wholly, therefore
he setteth upon the woman ; and promiseth her
2 wisdom, and the riches of this world, and that she 2 cunning,
should be therein like God ; the devil mingled lies skill.
and truth together, and said, She shall be as God ;
but he meant, according to the kingdom of this
world, and according to the first Principle of the
[fierce] wrath, and let paradise out ; but Eve
understood it, that she should continue in the
paradise, in the divine and pleasant joy.
93. Therefore it is not good to prattle with the
devil, he is a liar and murderer from the beginning
of his kingdom, and a thief also ; he cometh only
410 THE THREE PRINCIPLES [Ch. 17
to murder and to steal, as here [with Eve]. And
the devil is the highest cause of the fall ; for he
1 *ne sweet- strewed l sugar upon Adam, so that he imagined
ness of sin. &
[or lusted] after the kingdom of this world ; though
Adam indeed did not see him, yet he slipped into
the essences of the [fierce, sour] sternness ; and did
there strow hell's paradisical sugar before him, so
that Adam lusted.
94. But because he beguiled Adam and Eve
with his sugar, therefore God hath prepared such
a dwelling-house for him, as Adam lets forth
2 from the (2 from the earthly sugar) at the nethermost
earthly volup- V . , « ,
tuousness, and exit ; and that shall be left for him at the
dainty deli- . .
cades, the corruption of the earth, when it goeth into
its ether ; and then that pleasant smell of the
stink of sin and abominations (in the kingdom
of the fierce wrath) shall remain for him, and that
sugar he shall eat eternally, and frame his will con-
8 Or oven. tinually therein to get other sugar in the 8 furnace
of the fire, and then he may make that ready for
him, as may best suit with his palate ; at which
he quaketh and treinbleth, when he heareth the
spirit declare such things. And hereby it is also
signified to all the ungodly, that they shall also
eat the same sugar eternally, which they have con-
tinually baked here, with their blaspheming, cursing,
covetousness, scorn, backbiting [thorny-taunting],
murdering, robbing, and taking the sweat of the
needy and miserable to maintain their haughty
stately pride.
Ch. 17] OF THE FALL OF ADAM AND EVE 411
95. And now when these two, thus captivated
by the devil and this world, stood before God with
fear and great horror, and felt the anger of God,
and the severe judgment ; then the Heart of God,
which had made them, pitied them, and it did
1 look whether there was any [remedy or] counsel 1 appear or
r , . -, discover itself,
that might help poor man, and redeem [or deliver] to see.
him from the bands of the eternal [fierceness or]
wrath, and from the mortal body of this world.
But there was nothing found, neither in heaven,
nor in this world, that could make them free ;
there was no principality or throne-angel, which
had the ability to do it ; all was lost, they were in
the eternal judgment of the temporal and eternal
death. For the first Principle had captivated them,
in the spirit of the soul, and qualified [or mingled]
with the soul ; the kingdom of heaven in the light
was shut up, [and there was a firm enclosure] of a
whole Principle between, and2 it could not reach 2 the soul,
the kingdom of heaven again, except that it were
born of God again ; otherwise there was no counsel,
nor help, nor refuge in any thing at all.
96. Then the devil mocked the image, and hell
opened its jaws wide, and had the bridle in their
essences, and continually drew them therewith to-
wards the hellish fire of the fierce wrath ; and then
there was trembling and horror in the mind, and
they could not reach the love of God. Heaven
was their enemy, no angel came near them, but
the horrible devils, they shewed themselves, and
412 THE THREE PRINCIPLES [Ch. 17
hooped, crying, Ho, ho ! we have gotten the game,
we are princes over men, we will torment them
soundly, because they would have possessed our
throne; we should have been their footstool, and
now we are their judges ; what care we for God,
he dwelleth not in our kingdom ; wherefore
hath he thrust us out ? We will be sure to wreak
our spleen upon his image.
The most pleasant, and most lovely Gate [or
Exposition] of the Promise of the Treader
upon the Serpent, highly to be considered.
97. Now when no counsel [or remedy] was found,
and that man was sunk down into hell, to the great
triumph of the devils, then said God to the serpent
(the devil), Because thou hast done thus, be thou
cursed ; and the Seed of the Woman shall tread
upon [or break] thy head, and thou shalt bruise
Or sting. [or * wound] his heel ; at which the abyss of hell
did quake and tremble, but the devil understood
not wholly what that should be ; only he saw that
the Word imagined [or represented itself] in Adam
and in Eve, in the centre of life, and that it opposed
the fierceness of the kingdom of hell, of which he
stood in fear, and his jollity was lessened, for he did
not relish that.
98. Moses writeth here as if the serpent had
beguiled Eve, because God cursed it, [and said,]
That it should eat earth, and creep upon its belly ;
but Moses here putteth the veil before our eyes,
Ch. 17] OF THE FALL OF ADAM AND EVE 413
that he cannot be looked in the face. For all
prophecies stand in dark words, that the devil
may not know [nor apprehend them], and learn /
the times, and that he may not strow his false seed,
before the wonders of God appear ; as may be seen
in all the Prophets, who prophesied of the Treader
upon the Serpent.
99. We know, that the devil slipped into the
serpent, and spake out of the serpent; for God
did not mean [by it] that the Treader upon the
Serpent should tread upon the head of the bestial
serpent ; but that he should destroy the devil and
the abyss of hell. But that was the punishment
of the bestial serpent, that it should remain a
poisonous worm without feet, and eat earth, and
have communion with the devil ; for so all evil
spirits in hell appear, in their own form, according
to their source [or quality], as serpents, dragons,
horrible worms, and evil beasts.
100. This now the devil did not understand;
because God spake of the serpent, and cursed it
to [be] a horrible worm, and he supposed that it
did not concern him; neither doth he yet know
his own judgment, he knoweth only what he
learneth from men, that l declare [things] in the 1 Or prophesy.
spirit of God ; yet the spirit of God doth not
wholly intimate his judgment to him, but all in
the depth, afar off, so that he cannot wholly
understand it. For to the enlightened men all
prophecies (even concerning the wickedness of men)
414 THE THKEE PRINCIPLES [Ch. l7
are thus given, and they dare not set them down
clearer, that the devil may not wholly learn the
counsel of God, and strow his sugar upon it ;
though in this place there are very excellent
things, that ought not to be revealed to the world,
for they remain till the judgment of God ; that
the devil may bring no new sects into it, and lead
men into doubt ; and therefore they shall be passed
over till the time of the lily.
101. So now when we consider the great love
and mercifulness, in that God hath turned to man,
we find cause enough to write and teach these
1 matters, or x things ; for it concerneth our eternal salvation and
works'and redemption out of the jaws of hell ; therefore I will
set down the ground of the promised Messiah, that
the following writings may be the better under-
stood, especially Moses in his Book of the Law,
where there is need of it. Now he that will see
nothing, God help him, he must needs be blind ;
for the time of the visitation of the hardened Jews,
Turks, and Heathens, cometh now. Whosoever
will see, let them see ; the lamps for the bride-
groom are shortly to be kindled. He cometh,
whosoever desireth to be a guest, let him prepare
him a wedding-garment.
102. Now, saith reason, How could Adam and
Eve know what God meant by the Treader upon
the Serpent? Indeed, they did not wholly and
altogether know ; only they saw that the devil
must depart from them, and not shew himself
Ch. 17] OF THE FALL OF ADAM AND EVE 415
outwardly any more; but the mind (in the centre
of the breaking-through of the life into the ele-
ment, into the presence of the chaste and modest
virgin, the wisdom of God) that understood it well :
For * he lodged a precious and worthy guest ; for i man.
the Word (which God the Father spake concerning
the Treader upon the Serpent) went out of the
Heart, and out of the mouth of God, and that
was the spark of love [proceeding] out of the Heart
of God, which was from eternity in the Heart of
God, wherein God the Father had known and
elected mankind (before the foundations of the
world were laid) that they should live therein ;
and that the same [spark or promise] should stand
in the rising-up of the life ; and Adam also in his
creation stood therein.
103. And this is that which Saint Paul said,
That man is elected in Christ, before the foundation
of the world ; and not those dregs of despair that
are now taught about the Election of Grace ; they
are not the right understanding. I will shew thee
Paul's [meaning about] his Election of Grace in
its due place, when I shall write of the 2 bestial, 2 This the
wolfish, and doggish minds of men, that will not eth of in his
8 give way that the Treader upon the Serpent may J
enter into them, so that the heavenly Father (in
his Son Jesus Christ, through his incarnation, .
sufferings and death) might draw them to him ; 3 Or desire,
they will not endure that drawing, for they have
the essences of the serpent which draw into hell :
416 THE THREE PRINCIPLES [Ch. 17
But this is not from God, as if he did willingly
leave them ; no, but from the doggish nature,
engrafted from the stars and from the devil ; which
God knoweth well, and will not cast the Pearl
before swine. Whereas [nevertheless] it were
possible, if they did but turn, and did step into
the new birth, they would obtain the jewel, though
indeed it seldom happeneth, therefore God knoweth
[who are] his.
104. As is mentioned above, so hath that same
Word out of the Heart of God (which God spake to
Adam and Eve) imaged [or formed] itself in Adam
and Eve, in the light of the life in its own centre,
and espoused itself with the dear and worthy
1 the wisdom J virgin of the chastity, to continue eternally with
Adam and Eve, and to defend them from the fiery
essences and darts of the devil ; as also, if they
would incline to that same Word, that then they
should thereby receive the rays of the holy Trinity,
and also the wisdom of the virgin.
105. And this Word should enlighten the soul,
and at the departure of the body be the light of
the soul, and bring the soul through the gate of
the darkness into paradise, (before the bright
countenance of God), into the second Principle,
into the element, where there is no pain.
106. For [there] the Word clothed the soul, and
shut up the kingdom of hell, and there it shall
wait till the day of the restitution, and then it
shall get a body again out of the element, out of
Ch. 17] OF THE FALL OF ADAM AND EVE 417
the body that was here [in this life], when the
1 fierceness shall be washed and melted away in > wrath, cor-
ruption, sin,
the fire at the last day ; and not a strange body, dross, or the
r -i -i grimness.
but the same it did bear, m the [one] element
hidden in the four elements, that same shall go
forth and flourish as Adam [had done] in [his]
creation.
The Gate of the Redemption.
107. And the same Word is propagated by the
two first 2 persons [or people], from one to another, 2 Mensctum.
[and that] in the birth of the life, and [in the]
kindling of the soul, yet, in the centre ; and the
kingdom of heaven is near in every one's mind,
and they can attain it, if they will themselves;
for God hath bestowed it to every one, out of grace.
108. Yet thou .must know that the Word
sticketh not in thy [mortal] flesh and blood; as
thy flesh cannot inherit the kingdom of heaven, so
therefore it cannot stick in the flesh ; but [it
sticketh] in the Principle, in the centre of the
soul, and it is the bridegroom of the soul. If the
soul be 3 faithful, then he resteth in its bosom ; 8 Or con-
f i r tinue in true
but if it turn unfaithful, then it [the soul lorsaketn resignation.
or] goeth away out of the Word.
109. For * it standeth in the gate in the centre, « the soul.
viz. in the door [way] between heaven and hell ;
and the Word is in the heaven. And if the soul
giveth way to be drawn away from that gate,
then it loseth the Word; but if the soul reach
27
418
THE THREE PRINCIPLES
[Ch. 17
1 incline to 1 forward again, towards the gate, then it attaineth
resignation. , . , , . . / , . , -
that again ; and the virgin (who is the servant of
the Word) goeth continually [along] with the soul,
and warneth it of the evil ways.
110. But if the soul be a dog, an adder, or serpent,
then the virgin goeth away to the Word into the
heaven, and then the door is shut. And then there
is a whole birth between the soul and the Word,
whereas else there is but half [a birth between the
Word and the soul] ; and then there is need of
hard striving, and [such a soul] will hardly enter
into the kingdom of heaven ; yet it is possible
enough.
111. This Word hath brought the souls of men
which have 2 inclined their minds to it, ever since
the beginning of the world (when their bodies have
been dead) into the bosom of Abraham, into the
element, into the rest, [which is] without source
[or pain], and there the soul, [being yet] without a
body, hath no paradisical source [or active property
3.0rj>pened. or Acuity], but dwelleth in the 8 broken gate, in
the meek element, in the bosom of the 4 virgin, in
the presence of their bridegroom, B after the long
strife of unquietness, and waiteth for its body with-
out pain. And as to the soul there is no time, but
it is in stillness ; it sleepeth not, but it seeth (with-
out disturbance) in the light of the Word.
112. But because the essences of the soul were
infected with the poison of the devil, and of hell,
so that the soul could not be helped again, except
2 yielded to
the Word.
4 Or wisdom
of God.
6 Or upon.
CL 17] OF THE FALL OF ADAM AND EVE 419
it were l born anew through the Word, out of the l new-bom, or
mouth of God, viz. through his beloved Heart, "
(if ever it should attain the paradisical joy and
source [condition or quality] again, and qualify or
mingle in the 2 paradisical essences, and if ever its 2 Or be
body should come out of the element again to the with par**
soul) then the Word (in the virgin-chastity) must
8 become man, and take man's flesh and blood, and 3 Or be in-
carnate.
become a human soul, and enter into death, as also
in the first Principle, into the dark mind of the
eternity, where the soul hath its original, into the
ground of hell, and break in pieces 'the dark gate in
the ground of the soul, and the chains of the devil,
and generate [or beget] the soul anew again out of
the ground [thereof], and present it as a new child
(without sin and wrath) before God.
113. And as the first sin did [pass or] press from
one upon all, so also the regeneration [passeth]
by one upon all ; and none are excluded, except
they will themselves. Whosoever saith otherwise,
hath no knowledge in the kingdom of God, but
telleth mere stories [or speaketh but according to
the history or letter only], without the spirit of
life.
114. Here following we will highly and orderly
set down God's great deeds of wonder, for the
comforting of the sick Adam, which for the present
sticketh in the press, and must suffer * anguish ; yet « squeezing
this (which is set down) shall stand against all the sk»n.°P1
gates of the devil, also against all sects and schisms,
420 THE THREE PRINCIPLES [Ch. 17
and that in the ground of the light, as it is given
to us of God, and besides, out of the ground of the
Holy Scriptures, upon the highly precious words
of the promise in the Prophets, and the Psalms,
as also the apostolical [writings]. And though we
do not here allege the Scriptures, yet we will
sufficiently prove it to every one who will not be
contented with this summary description.
1 Or becoming The Gate of the l Incarnation of Jesus Christ the
Son of God.
The firm Articles of the Christian Faith.
115. Beloved mind, we write no conceits and
tales, it is in earnest, and it is as much as our
bodies and souls are worth ; we must give a strict
account of it, as being the talent that is committed
8 Or offended, to us. If any will be 2 scandalized at it, let them
take heed what they do ; truly it is high time to
awake from sleep, for the bridegroom cometh.
3 The confes- 116. 8 1. We Christians believe and acknowledge,
that the eternal Word of God the Father became a
true self -subsisting man (with body and soul) in the
body [or womb] of the Virgin Mary, without man's
4 Or having * interposing : For we believe, that he was conceived
do^n i?.g by the Holy Ghost, and born of the body of the
5 Or defiling. Virgin, without 5 blemishing of her virgin [purity
or] chastity.
II. Also we believe, that (in his human body)
he died and was buried.
III. Also [we believe], that he descended into
Ch. 17] OF THE FALL OF ADAM AND EVE 421
hell, and hath broken the bands of the devil (where-
with he held man captive) in pieces, and redeemed
the soul of man.
IV. Also we believe, that he willingly died for
our iniquities, and reconciled his Father, and hath
brought us into l favour with him. * 0* grace.
o
V. Also we believe, that he rose again from the
dead on the third day, and ascended into heaven,
and there sitteth at the right-hand of God.
VI. Also we believe, that he shall come again
at the last day, to judge the living and the dead,
and take his bride to him, and condemn the
ungodly.
VII. Also we believe, that he hath a Christian
Church here upon earth, which is begotten in his
blood and death, [and so made] one body with many
members, which he cherisheth, and governeth with
his spirit and Word, and uniteth it continually
(by the holy Baptism, of his own appointing, and
by the Sacrament of his Body and Blood) to [be]
one only body in himself.
VIII. Also we believe, that he protecteth and
defendeth the same, and keepeth it in one mind.
And now we will, here following, set down all
out of the deep ground (according to every thing's
own substance) what our knowledge is, as far as is
now necessary.
THE EIGHTEENTH CHAPTER
Of the promised Seed of the Woman, and Treader
upon the Serpent. And of Adam's and Eve's
going forth out of Paradise, or the Garden in
Eden. Also of the Curse of God, how he
cursed the Earth for the Sin of Man.
1 That is, we 1. "\~\7"-^ will not concoct the ^eat in the
must not \l \/ ..
speak of the mouth, and play with the Mysteries,
with the8 to write one thing, and confess another with the
mouth, to please the ear, as is used nowadays,
ou™heartz.ea where they cover themselves continually with a
strange cloak, whereas all is nothing else but mere
hypocrisy, appearance, and [juggling] or fighting
with a shadow. The spirit of God is not in such a
one, but he is a thief and a murderer, and he useth
his pen for nothing else but his own pride. If he
2 Or if he had 2 power, then he would himself cast all away,
were from the • .•••••* «a r • J 11
true spirit, tnough he should [under a strange coverj acknow-
ledge it but with half a mouth : He is to speak freely
out of the abyss of his heart, and to write without
a cover ; for Christ hath done away his covering
[or veil], and his loving countenance appeareth to
the whole world, for a witness to all people.
422
Ch. 18] PROMISED SEED OF THE WOMAN 423
2. Therefore let every one look to it, and take
heed of the appearing holy hypocrites and flatterers,
for they are Antichrist's (and not Christ's) ministers
[or servants] ; for Antichrist hath set his foot upon
the breadth of the earth, and rideth upon the
abominable devouring beast, which is as great as
himself, and indeed greater. Therefore it is highly
necessary, that every one should feel [or grope] in
his own bosom, and consider his heart, how it is
inclined, that he do not deceive himself, and un-
known to himself yield himself to be the [servant
or] minister of Antichrist, and fulfil that prophecy ;
for l he standeth now 2 in the light of the eyes ; the 1 Antichrist,
time of his visitation is at hand ; he shall be
manifested in the light of life. And beware of
covetousness, for thou shalt not enjoy it ; for the
wrath of the beast breaketh the mountains and
hills to pieces ; and thy covetousness will partake
of the 3 fierceness ; the time is near. * Or grimness,
and wrath or
3. Now when poor fallen man (viz. Adam and plagues.
Eve) stood thus in great fear, horror, and trembling,
being fast bound with the bands of the devil, and
of hell, in great scorn and shame before the heaven
and paradise, then God the Father appeared to
them with his angry mind of the abyss, into which
they were fallen ; and his most loving Heart went
(forth through the Word of the Father) in Adam
and Eve, and * placed itself before the wrath, highly 4 Or opposed.
in the gate of man's life, and enlightened the
poor soul again ; yet they could not comprehend it
424
THE THREE PRINCIPLES
[Ch. 18
1 Or were
comforted.
2 Or with
the eyes of
reason.
3 Or must.
in the essences of the soul ; but received the rays
of the almighty power, whereby Adam arid Eve
became l glad again ; and yet they stood trembling,
by reason of the wrath [or fierce horror or grim-
ness] that was in them, and heard the sentence
which God pronounced ; for God said, Because
thou hast eaten of the tree whereof I told thee
that thou shouldst not eat, cursed be the ground
for thy sake ; with care thou shalt maintain thy
life thereon all thy life long ; thorns and thistles
shall it ~bring forth to thee; and thou shalt eat the
herb of the field, till thou become earth again, from
whence thou wast taken ; for thou art now earth,
and to earth thou shalt return again.
4. Here and now stand the great secrets (which
we cannot see with 2 our earthly eyes) wholly naked
and plain, and there is no veil before it, only we
are blind to the kingdom of God ; for God cursed
the earth, and said, it should now bear thorns and
thistles, and man 3 should eat the fruit of the
accursed earth. This indeed is a new thing. He
allowed them not in paradise to eat of the earthly
herbs, but of the pleasant fruit. And if he had
eaten of the herbs of the fields, yet that which
he had eaten, was heavenly ; and when the Lord
cursed the earth, then all became earthly ; and
the holy element was withdrawn, and the fruit did
grow in the issuing of the four elements, in the
kindling of the fierceness, out of which thorns and
thistles grew.
Eat 18] PROMISED SEED OP THE WOMAN 425
5. We must conceive, that there 'was then a > Before the
very pleasant habitation upon the earth ; for all curse-
the fruits did grow [spring and bud] out of the
hidden element, (through the fierceness of the four
elements); and although the four elements had
also their fruits, yet man should not (but the
beasts of the field should) have eaten thereof. But
now when the Lord cursed the earth, then the
element withdrew from the root of the fruit, (for
God's cursing is nothing else, but his flying from
a thing) ; and thus God's holiness is flien from the
root of the fruit, and so the root' [of the fruits]
remaineth in the four elements, in the out-birth ;
and Adam and Eve were also fallen 2 thereinto.' • into the four
And thus now like came to like; his body elements'
also was become earthly, and must turn to
earth again.
^ 6. But that God said, Thou shalt turn to earth
from whence thou wast taken, that is aJso very
true; but the understanding is [hidden] in the
word, and the earthly veil hangeth before it, we
must look under the veil. For Adam was taken
out of the earth, not out of the four issuings of
the elements, [but he was] an extract out of the
element, which qualified [or mingled] with the
th. But when he fell into the four elements
en he became earth, as also fire, air, and water.
And now what should the bestial man do [with]
the heavenly paradisical fruit ? He could not 3 eat 3 Or eDJoy it.
it ; and therefore God doth not cast his heavenly
426 THE THREE PRINCIPLES [Ch. 18
kingdom to beasts and swine, but it belongeth to
angels.
7. So also it is very clear and manifest, that
before the curse there grew not such venomous [or
poisonous] thorns and thistles, and poisonous fruits ;
and if God had not cursed the earth (from the
[one] element) then no beast should have been so
fierce and [mischievous or] evil ; for God said, Let
the earth be cursed for thy sake. From whence
now is also arisen the disobedience of the beasts
towards man, and the wildness [or flying in their
face], as also that they are so [cruel], fierce, [mis-
chievous] and evil, and that man must hide himself
from their fierce rage [and fury] ; whereas God (in
the creation) gave all into his power, all beasts of
the field should be in subjection under him, which
now is quite contrary ; for man is become a wolf
to them [in devouring the beasts], and they are
[like] lions against him, and there is mere enmity ,
against one another ; he can scarce order the tame
beasts, much less the wild.
8. And we are to know, that there was a great
difference in the beasts before the curse ; for some
(viz. the tame ones) were very near akin to the
element, with whom man should have had joy and
delight ; on the contrary, some, viz. the wild ones,
which fly from man, [were very near akin] to the
1 the wonder- f our elements ; for the l causes of those wonders
stuck wholly in the essences, and they were very
than another, well known and seen in the light of the life in the
Ch. 18] PROMISED SEED OF THE WOMAN 427
knowledge of the 1 virgin. There is nothing so1 Or divine
. ., . wisdom.
deep that man cannot search into, and see it most
2 assuredly, if he do but put away the. veil, and look « infallibly.
(through the tables 8 graven through) with * Joshua, * Or trans-
& parent law.
into the Promised Land. 4 Or Jesus.
9. And God said, In the sweat of thy 5face, 6 Or brows.
thou shalt eat thy bread till ihou turn to earth
again. Here now all is clear [and manifest] in
the light ; for he had lost the heavenly fruit, which
grew for him without labour [or toil of his] ; and
now he must dig and delve in the earth, and sow
and plant, and so in the four elenients must get
fruit, in cares, labour, toil, and misery. For while
the element, or the virtue [or power] out of the
element, sprang forth through the earth, there was
so long a continual lasting root to the fruit ; but
when the element (by the curse) withdrew, then
the 6 congealed death, frailty, and transitory fading, 6 Or frozen.
was in the root, and they must now continually be
'planted acrain : Thus the turmoilinsr life of man took » or trans-
planted.
beginning, wherein we must now 8 bathe ourselves. „ Or swelter
10. God could well have created creatures which °urselves-
should have managed the beasts, [so] that man
might well have stayed in paradise in the angelical
form; and besides that, there are already, in all
the four elements, creatures without a soul ; God
would well have laid the labour [or charge] of
managing the beasts upon another generation,
which were also 9 earthly. But he saw well that 9 Or of the
four elements.
man would not stand, therefore instantly the
428
THE THREE PRINCIPLES
[Ch. 18
1 had desired
bestial man.
2 Or com-
mandment
laid upon
them.
burthen was laid upon him, as Moses also writeth
of it.
11. But if God l would have had bestial men,
then he would have created them so in the be-
ginning, and given them no commandment (neither
should they have been tempted) ; as indeed the
beasts have no Maw.
12. Therefore all objections, which fall into
reason, are nothing else but the subtle contradic-
tions [or fallacies] of the devil, who would very
fain maintain, that God did will the fall of man.
There are also men that dare to say, that God did
will it ; [and say] that he fitted the tongue of the
serpent to seduce Eve ; whose judgment is very
justly upon themselves, because they [offer to]
confirm the devil's word with lying, and [go about
to] make God a liar.
13. It is very true, according to the first
Principle (viz. the abyss of hell) he hath willed
it ; but that kingdom is not called God ; there
is yet another Principle and fast enclosure be-
tween. But in the second Principle (where God
8 Or manifests 3 appeareth) he hath not willed it. Indeed all
is God's. But the first Principle is the band
of eternity, which maketh itself; from whence
God the Father issueth forth from eternity
into the second Principle; and therein he gene-
rateth his Heart and Son [from eternity to
eternity] ; and there the Holy Ghost goeth forth
from the Father and the Son, and not in the first
himself.
Ch. 18] PROMISED SEED OF THE WOMAN 429
[Principle]; and man is created for the second
Principle.
14. And therefore also the Heart of the second
Principle (by himself) hath new regenerated him
[man] out of the band of the first Principle, and
delivered him from the harsh [or wrathful] band ;
and each [Principle] shall stand, to itself, in its
own eternity : And yet God alone is Lord, and
alone almighty ; but the eternal band is indissoluble,
or else the Deity also would be dissoluble. But
now all must be to his honour, glory, and joy ; and
he is alone the Creator of all things ; and all must
stand [naked] before him ; as the Scripture saith,
Thou shalt see, and rejoice, when the wicked are
recompensed; whereas in the second Principle,
there is no desire of revenge * at all ; but in the i AS the light
j. , /. , of the fire
sharpness of the breaking-through out ot the nrst doth not
, , , r consume any-
[Principle] into the second, where the soul strametn thing.
through from the torment into the joy, there it
reioiceth that the 2 driver (who plagued [and vexed] ' hunter or
, tormentor.
it) is imprisoned, and because now it is securely
freed from him ; even as it is the joy of the
kingdom of heaven, that the devil (in the first
Principle) is imprisoned, so that he cannot molest
the heaven any more, and kindle the habitation of
the element.
15. Therefore there is also very great joy in
heaven, * for this world, because there is a Principle 3 at.
generated, so that the devil can make no more
use of the fierce wrath, which he poured forth and
430
THE THREE PRINCIPLES [Ch. 18
1 The second
and the third.
2 As the fire's
consuming is
the joy of
the light.
3 As there
would be no
light without
fire.
4 Or mani-
festations.
5 the world.
6 Mysterium.
kindled in the time of his creation ; but is im-
prisoned between the ltwo Principles, which are
both good.
16. Thus you must understand what it is [or
meaneth] when the Scripture speaketh of revenging
the ungodly, that there is joy in the saints at it ;
for the fierce wrath [or grimness], and the source
[or torment] of hell, is the 2joy of the heaven :
For if there were no source [or pain], there would
be 3 no flowing-up [or springing]. But if the light
cometh [to be] in the fierce [austere, sour] source,
then there is mere joy ; and in the darkness there
is a peculiar enmity in itself, and therein is the
eternal worm generated.
17. Therefore we must know, that God, as he is
all in all, so where he is not (in the love) in the
light, there he is (in the darkness) in the fierceness,
and source [or torment] ; for before the time of the
creation there was nothing but the source, and over
it the Deity, which continueth in eternity. There
is no other ground, you [can] find nothing more,
therefore give over your deep searching, for it is
the end of nature.
18. Although such 4 revelations have been hidden
[or concealed] from the beginning of the world, yet
because 5 it must now go into its ether, and into
the breaking-through, therefore all standeth naked,
whatsoever hath been hidden in nature ; and there
shall very great things (which have been hidden)
be revealed [or manifested] ; and this 6 Mystery is
Ch. 18] PROMISED SEED OF THE WOMAN 431
the break of day. Therefore it is time to awake,
for the awakening of the dead is near at hand.
19. Now when God had pronounced his sentence
upon Adam, and ordained the Treader upon the
Serpent for him, for his comfort and assistance in
his toil and misery upon earth, then he pronounced
Eve's [sentence] also, and established her perfectly
to be a woman of this world, and said to her, Thou
shalt bear children with much pain, and thy will
shall be in subjection to thy husband [or man], and
he shall be thy Lord, and I will cause many pains
to thee, when thou art conceived with child.
20. And here it is as clear as the sun, that it was
not intended that man (in the beginning) should
generate in such a manner, for it should all have been
done without l pain, without bestial 2 impregnation, l Or smart.
without a wife [or woman], and without a husband 2orc™^gn'
[or man]. And therefore the Treader upon thebi«withchild-
Serpent was born of a virgin, without the seed of
man ; although now that [also] must come to be
done in such a human manner, yet that was to
this end only, that the Deity might enter into
flesh, and [so might] generate the soul of flesh
again out of dark flesh, out of death into life.
But else, the Saviour [or Champion] is wholly the
virgin's son, and a virgin mind, as the first Adam
[was] in the creation ; for you must earnestly and
accurately [consider and] understand what manner
of person he is.
21. First, he is God, and is in the Father of
432 THE THREE PRINCIPLES [Ch. 18
eternity, generated out of the Father of eternity
from eternity, without beginning and end, out of
the depth of the almightiness, out of the broken
gates of the sharpness [or depths] of God in the
iQrbegetteth.joy [or habitation], where the Father xattracteth
the pleasant joy in his eternal will, whereby the
will is impregnated with the attracted virtue of
the light, out of which [impregnation] the Father
2 Or compre- 2 conceiveth the other [or second] will to generate
hendeth. . . , . r _
the virtue ; and that conception [or comprehension]
is his Word, which the Father speaketh (out of the
8 for, or to be will, s before the will) out of himself ; and this
speaking remaineth in the mouth of the Father,
4 a Word as 4 a comprehended Word, with the second will ;
comprehended -i i • /• •> -i TIT / •
by the second and the issue out of the spoken Word (which goetn
will
forth out of the will through the Word) is the
6 Or for to be spirit ; and that which is spoken forth 5 before the
will, is the eternal wisdom of God, the virgin of
the chastity.
22. For God generateth nothing else but his
Heart and Son, and will never generate any other
thing out of himself. Therefore that which is
spoken forth before [or from] the will, is a virgin
of chastity, which never generateth anything else
either; but she discovereth herself in the Holy
Ghost in infinitum [infinitely] in the deep of the
wonders of the almightiness, and openeth them ;
and she hath the strong Fiat of God for an instru-
ment [to work with], whereby she createth, and
did create all in the beginning, and she discovereth
Ch. 18] PROMISED SEED OF THE WOMAN 433
herself in all created things, so that (by her) the
wonders of all things are brought to the day-light.
The Strong Gate of the [Incarnation or]
becoming Man of Jesus Christ the Son of God.
23. And out of this Heart and Word of God the
Father, (with and through the chaste virgin of God,
of his wisdom of the omniscience), is proceeded the
Treader upon the Serpent, in and with the Word
of the promise of God the Father to Adam and
Eve and their children, and it hath imaged [or
imprinted] itself in Adam's and Eves mind, and
espoused itself in eternity [therein]; and opened
[for] the soul the gate to the kingdom of heaven ;
and hath with the chaste * virgin set itself in the 1 the wisdom
centre of the light of life, in the gate of God, and °
hath given the virgin to the soul for a perpetual
companion, from whence man hath his skill and
understanding, or else he could not have under-
standing. She is the gate of the 2 senses, and yet 2,0r thoughts,
she 3 leaveth the counsel of the stars, because the 3 Or avoideth.
soul liveth in the source [or quality] of the stars,
and is too rough [crude, or sour], and therefore
she cannot imprint [or unite] herself with the soul,
yet she sheweth it the way of God. But if the
soul become a hellish worm, then it withdraweth
into her gate, and standeth before God, before his
Word and Heart.
24. But because the souls of Adam and of Eve,
(and of all the children of men), were too rough,
28
434 THE THREE PRINCIPLES [Ch. 18
wild, and too hard kindled from the first Principle,
so that they had the source of hell in them, being
inclined to all evil [malice, or mischief], therefore
the Word and the Treader upon the Serpent did
not so instantly image [or imprint] itself in the
soul of Adam, but stood opposite to the kingdom
of the devil and of hell, and [against] their
poisonous darts, in the mind ; and (in the mind of
those men which incline and yield themselves to
the Treader upon the Serpent) it breaketh the
head of the serpent, the devil.
25. And so it was tried for a long time, whether
it were possible that man should be recovered this
way, so that he might yield himself wholly to God,
that the soul might be born in the Word, and at
last stand before God; yet all was in vain, the
kindled soul could not stand, but there came to
be man-slayers and murderers, also self-willed
people, in mere lechery and un chastity of the flesh ;
also aspiring in state, pride, and domineering, ac-
1 rule, or cording to the l regimen of the stars and elements,
that driveth the body and the soul of man at all
times ; and there were but few that did cleave to
the Word of God.
26. Then God sent the deluge [or flood] upon
the whole world, and drowned all flesh, except
Noah, who did cleave to the Word of God ; he and
his sons and their wives were preserved ; and so
the world was tried, whether it would be afraid
of the horrible judgment, and cleave to the Word,
Ch. 18] PROMISED SEED OF THE WOMAN 435
but it was all in vain. Then God chose to himself
the generation of Shem, (which did cleave to the
Word), that so he might erect a light and office of
preaching, that the world might learn from them.
But all availed nothing ; the stars ruled men
according to their source [or quality], in mere
covetousness, unchastity, and pride ; which was
indeed so very great, that they purposed to build
a tower, whose top should reach to heaven. Such
blind people they were as to the kingdom of God.
27. And then God confounded their language,
that they might yet see that they had only con-
founded senses [or thoughts], and should turn
them to God ; that they also might see that they
did not understand the language of the saints [or
holy people], of the stock of Shem ; and that they
must be scattered abroad over the whole world, so
that a holy seed might be preserved, and that all
might not perish ; but it availed not, they were
wicked.
28. Then God (out of the fierceness of the first
Principle) burnt Sodom and Gomorrah, those five
kingdoms, with fire, for a terror ; but it availed
not, sin grew like a green branch. And then God
promised the chosen generation, that if they would
walk before him, he would bless them as the stars
of heaven, and make them so great [that they
should not be numbered], and yet there were still
among them evil birds hatched. And then God
brought them into a strange land, and prospered
macrocosm
436 THE THREE PRINCIPLES [Ch. 18
them, to try whether they would acknowledge his
goodness, and depend on him, but they were yet
worse.
29. Then God stirred up a Prophet among them,
even Moses, who gave them laws, and sharp
1 promoted, or doctrines, as nature x required; and these were
thrust forth. . u
given them (through the spirit of the 2 great world)
in zeal, in the fire. Yet seeing they would live
still in the roughness, therefore they were tried
[or tempted to see] whether they would live in the
Father ; and God gave them bread from heaven,
and fed them forty years, to try what manner of
people they would be, and whether they would by
any means be brought to cleave to God. He gave
them ordinances and customs [to observe] in meats
and drinks, and also a priestly order, with heavy
and hard precepts and punishments, which he
published also to them ; but it availed not, they
were only wicked, and walked in the dominion [or
regimen] of the stars ; and yet far worse, [they
walked] altogether according to the wrathfulness
of hell.
30. And there is a great matter for us to see in
the several meats which God forbad them, especially
swine's flesh, whose source [quality or property] will
not subsist in the fire, but affordeth only a stink ;
and so it doth also in the fire of the soul, which
reacheth [or stirreth] the originality of the first
Principle ; from whence the first Principle (in
the soul) stinketh [or maketh a stink], which is
Ch. 18] PROMISED SEED OF THE WOMAN 437
1 contrary to the Word, and the noble virgin, and it J Or loath-
maketh the gates of the breaking-through [into the
light] swelled [thick, misty, fumy], and dark : For
the soul is also a fire, which burneth ; and if it
receiveth such a 2 source, [quality, or property] then 2 Or fuel for
that darkeneth it the more, and burneth in the *
vapour, like a flash [of lightning], as may be seen
in the fat of swine ; for which cause God did forbid
it them.
31. And there was no other cause of their
employment about offering sacrifice, than because
man was earthly ; and so the Word standing near
the soul in the gate of the light of life, 8 he heard 8 God.
their prayers, through the earthly source [quality
or property] of their smells [4 or incense] ; and so 4 Or offerings
they had a token in the fire, that their prayer
was acceptable to God ; as may be seen in many
places in Moses, which shall be expounded in
its due place.
32. And there is a very great matter to be seen
in Moses, concerning his 5 brightened face; where "glorious
it was tried whether it were possible that the soul s
could be ransomed by the Father's clarity [or
brightness] in the fire, if they did live in his law,
which was sharp and consuming, and a great
piercing to the soul ; but it was in vain, it might
not be.
33. And there the noble virgin (in the spirit
of the Prophets) did 6 point at the Seed of the'Orpro-
TTT i- • r i n ' of.
Woman, at ms incarnation [or becoming man],
438
THE THREE PRINCIPLES [Ch. 18
his suffering and dying for the poor soul of man,
that it might be delivered from the eternal death,
and be regenerated anew, in the Son of the virgin ;
which was done after three thousand nine hundred
1 3970 years, and l seventy years ; and then the Word of the
promise, which God promised to Adam and Eve
in the paradise in the Garden of Eden, when they
fell into sin, and which imaged [or imprinted]
itself in the centre of the life, through which all
men that come to God are justified, became man.
34. It continued a long time in the covenant of
circumcision (in the life and light of the Father)
with the shadows and types of the incarnation of
2 Or compre- the Son ; but these could not 2 reach the earnest-
rising again, ness of the coming again of the body out of the
grave ; but the Word must become man, if man
must rise again out of the grave. It [the cove-
nant] ransomed the soul indeed, so that it could
stand before the Father (in the gate of the corrup-
tibility) in the fire of the sharpness, but not in the
pleasant joy, before the light of the holy Trinity ;
and besides, it could not bring the new body forth
out of the element, for it was defiled too much
with sin.
35. Thus in that fore-mentioned year, the angel
Gabriel came, being sent of God the Father to
Nazareth, to a poor (yet chaste and modest)
virgin, called Mary, (her name signifieth plainly,
in the language of nature, A redemption out of
the valley of misery ; and though it be plain, that
Ch. 18] PROMISED SEED OP THE WOMAN 439
we are not born of the high l schools, with 2 many » universities,
languages, yet we have the language of nature in
our school of wonders [or miracles], fixed [stedfast, i
or perfect], which the 3 Master of Art, in his 3 Or learned
Pontificalibus, will not believe), and he greeted
her * through God, and brought the eternal B com- 4 Or from.
tmand of the Father out of his will, and said to B Or message-
m
her, 6 Hail, full of grace, the Lord is with thee, thou 6 Luke i.
'J8-35 38
blessed among women : And when she looked upon
him, she was terrified at his saying, and [con-
sidered] in her thoughts what manner of salutation
this was. And the angel said to her, Fear not,
Mary, thou hast found grace with God ; behold,
thou shalt 7 conceive in the womb [or body] and ? be impreg-
bear a Son, whose name thou shalt call Jesus; he n'
shall be great, and be called the Son of the Most
High, and God the LORD will give unto him the
throne of his Father David, and he shall be king
over the house of Jacob eternally, and of his
kingdom there will be no end. Then said Mary
to the angel, How shall that come to pass, since
I know not a manf And the angel answered
her, and said, The Holy Ghost will come upon
thee, and the virtue [or power] of the Most High
will overshadow thee, therefore also that Holy One,
that shall be born of thee, shall be called the Son
of God. Then said Mary, Behold! I am the
handmaid of the Lord, let it be done to me as
thou hast said ; and the angel departed from her.
Now when this command [or message] from God
440
THE THREE PRINCIPLES
[Ch. 18
1 the spirit,
of the soul.
2 Or being.
the Father came, then the nature of the spirit of
the soul in Mary was astonished, as the text saith ;
for l it was stirred by a precious Guest, who went
into a wonderful lodging [or inn].
36. But the Reader must not here understand
it, as if the Word for this incarnation at this time
did first come down, out of the highest heaven
above the stars, hither beneath, and became man,
as the world teacheth in blindness. No ; but the
Word, which God spake in paradise to Adam and
Eve, concerning the Treader upon the Serpent,
(which imaged [or imprinted] itself in the door of
the light of life, 2 standing in the centre of the gate
of heaven, and waiting perceptibly in the minds of
the holy men, even till this time) that same Word
is become man ; and that same divine Word is
again entered into the virgin of the divine Wisdom,
8 Or joined to. which was given to the soul of Adam 3 near the
Word, to be a light, and a 4 handmaid as to the
Word.
37. And the will of the Heart of God in the
Father, is from the heart entered into the will
of the wisdom, before the Father, into an eternal
5 contract ; and the same virgin of the wisdom
of God, in the Word of God, hath, in the bosom
of the Virgin Mary, given itself into her virgin
matrix, and united itself, as a propriety, not to
depart in eternity ; [you must] understand, into
the essences, and into the tincture of the element,
which is pure and undefiled before God. In that,
4 Or maid-
servant or
ministress.
8 Or espousal
Ch. 18] PROMISED SEED OF THE WOMAN 441
the Heart of God is become an angelical man, as
Adam was in the creation ; and the going forth
out of the Heart of God, with the whole fulness of
the Deity (out of which also the Holy Ghost [or
spirit] of God, and out of the spirit the virgin,
goeth forth) maketh this high angelical image greater
than Adam, or ever any angel was ; for it is the
blessing, and the might of all things, which are in
the Father eternally.
38. For the Word (by its being given into the
element, into the virgin matrix) is not severed
from the Father ; but it continHieth eternally in
the Father, and it is (in the heaven of the element)
everywhere present ; into which [element] the
same [Word] is entered, and is become a new
creature in man ; which [new creature] is called
God. And you must here very highly and accur-
ately understand, that this new creature in the
holy element is not generated of the flesh and
blood of the virgin, but of God, out of the element,
in a total fulness, and union l of the holy Trinity ; » or with,
which [creature] continueth with total fulness
without 2 ending therein eternally : Which [crea- 2 fading,
ture] everywhere filleth all, in all the gates of the
holiness, whose depth hath no ground, and is
without number [measure] and name.
39. Yet you must know, that the corporeity of
the element of this creature is 3 inferior to the * Or less than
Deity ; for the Deity is spirit, and the element
is generated out of the Word from eternity ; and
442 THE THREE PRINCIPLES [Ch. 18
the Lord entered into the servant, at which all
the angels in heaven do wonder. And it is the
greatest wonder that is done from eternity, for it
is against nature ; and that may [indeed rightly]
be [called] love.
40. And after that this high princely angelical
creature, in the twinkling of an eye, in the Word
and Holy Ghost (in the holy element) was figured
[fashioned, formed, or made] a self-subsisting crea-
ture (with perfect life and light) in the Word ;
then also in the same twinkling of an eye the four
elements (with the dominion of the sun and stars)
in the tincture of the blood, together with the
blood and all human essences, which were in the
body of the Virgin Mary in her matrix (according
1 assumed. to the counsel of God) in the element, x received
the creature, wholly and properly, as one [only]
creature, and not two.
41. And the holy [pure] element of the heaven,
which encloseth the Deity, that was the Linibus
(or the masculine seed) to this creature ; and the
Holy Ghost, with the holy Fiat, in the virgin of
the divine wisdom, was the master-builder, and
the first beginner; and every regimen built its
own (in its own centre) therein.
42. The holy spirit of God built the formation
in the wisdom of the virgin, in the [holy] element,
in its centre of the heaven, even the highly worthy
princely and angelical formation ; and the regimen
of the stars and elements of this world formed the
Ch. 18] PROMISED SEED OF THE WOMAN 443
outward man (wholly, with all essences of our
human bodies), with a natural body and soul
(wholly like us) in one only person.
43. And yet every form hath its own height,
source [or quality] and perception ; and [yet] the
divine [source] hath not so mixed, that [thereby]
it is the less ; but what it was, that it continueth
to be ; and that which it was not, that it is, with-
out severing from the divine substance ; and the
Word abode in the Father ; and the natural
humanity, in this world, in the bosom of the
Virgin Mary.
Of the. three Regions of the [Incarnation, or]
becoming Man ; the forming [or imaging'} of
the Lord Jesus Christ.
44. The forming of this highly worthy person is
severally [done] ; first there is the Word, or the
Deity, which hath had its forming from eternity in
the Father; and assumed in the becoming man
no other forming [or image], but continued in the
Father, as it was from eternity, in its seat.
45. The second forming is done naturally, in
the same time of the angel Gabriel's greeting,
when the virgin said to the angel, Let it be done
unto me as thou hast said. In the performance of
the same Word, the imaging [or forming] in the
1 element was done, which [image] was like the i inward
first Adam before the fall, which then should have e
generated such an angelical creature out of himself ;
444 THE THREE PRINCIPLES [Ch. 18
and the whole propagation of the angelical men
[should have been] so ; and that he could not do
now, because he had entered into the spirit of this
world ; and therefore there must be such a virgin-
like creature born in the earthly virgin, which must
bring the earthly virgin (with her brethren and
sisters) out of the earthliness again into the [pure]
element (before God) through himself. And this
forming [or imaging] is done in the twinkling of
an eye, wholly and perfectly without any defect ;
and nothing at all hath happened to it the more
with the length of time.
46. And the third forming was together, in the
same twinkling of an eye, with the other formings
also at once (out of the [pure] element) produced,
just as if an earthly seed were sown, out of which
a whole child springeth forth, and took its begin-
ning naturally ; and the new creature (in perfection
of the element) was the masculine seed of the
earthly man, which the earthly matrix of the virgin
conceived in the bosom of the Virgin Mary ; yet
the earthliness defiled not the limbus of the new
creature in the holy element, for the Word of the
Deity (which was the mark of the limit of separa-
tion) did hinder that.
47. And the angelical image, as to the limbus of
the [holy pure] element, came naturally to be flesh
and blood, with the infecting and figuring of all
natural regions of human members, as in all the
children of men, and attained his natural soul in
Ch. 18] PROMISED SEED OF THE WOMAN 445
1the beginning of the third month, as all other l or in the
children of Adam, which hath its ground out of ei
the first Principle, and hath raised up its throne
and seat into the divine element, into the joy [or
habitation] wherein it sat (in the creation) in
Adam ; and there it hath attained its princely
throne (in the kingdom of heaven, before God)
again, out of which it was gone forth with sin in
Adam.
48. And thither the second Adam (with his
becoming man) brought it in again, and [there] as
a loving child it was bound up » with the Word of
God, in love and righteousness ; and there the new
creature (out of the element) came to be the body
of the soul. For in the new creature of the limbus
of God, the soul was holy, and the earthly essence
(out of flesh and blood) clave to it, in the time
of the earthly body ; which [essences] Christ
(when his soul with the new creature went into
death) left in death, and with the new body
in the natural soul he arose from death, and
triumphed over death ; as hereafter you shall see
the wonders concerning the death and resurrection
of Christ.
49. But that the soul of Christ could be generated
both in the new, and also in the old earthly creature,
is because the gate of the soul in the first Principle
.standeth in the source [or quality] of the eternity,
and reacheth into the deep gate of the eternity, in
the Father's original will, wherewith he breaketh
446 THE THREE PRINCIPLES [Ch. 18
open the gate of the deep, and shineth [or appear-
eth] in the eternal light.
50. Now then as the Word of God is in the
Father, and goeth forth out of the Father into the
[pure] element, and that the same Word was given
to man again in the fall (from out of the [holy]
element, through the voice of the Father, with the
promise of the Treader upon the Serpent) out of
grace, in the centre of the light of life ; so the
natural soul of Christ, with its first kindling in its
centre of the light of life (where the Word, with
the consent of the Virgin Mary, had set itself, by
the Word in the Father of eternity) received the
Principle of the Father in the light.
Ma this man- 51. Thus Christ (l according to this form) was
the natural eternal Son of God the Father; and
the soul of Christ (in the Word) was a self-subsist-
ing natural Person in the holy Trinity.
52. And there is in the depth of the Deity no
such wonderful Person more, as this Christ is,
which the Prophet Isaiah calleth (in the spirit
highly known by him) Wonderful, Power [or Virtue,
Champion, or] Saviour, Eternal Father, and Prince
of Peace ; whose dominion is great, and upon his
2 over the shoulders ; 2 understand [upon] the creatures of the
creatures of
the inward element.
53. And the second birth of the soul of Christ
stood in the natural propagation, like [the souls of]
all men ; for he also as well [as other men] was in
six months wholly figured [framed or formed], with
Ch. 18] PROMISED SEED OF THE WOMAN 447
a natural body and soul, with all the gates of the
mind and senses; the soul in the first Principle,
and the body in the third Principle; and then
Christ (the true breaker-through) continued stand-
ing in the second Principle, in the kingdom of
God, and after nine months was born a man, out
of the body [or womb] of the Virgin Mary, and
we saw his glory as the glory of the only begotten
Son of God the Father.
54. And here the light shone in the darkness
of the natural outward body, as Saint John wit-
nesseth ; he came into [or to] his own, and his
own received him not, for they knew him not ; but
those which received him, [to them] he gave the
mitfht to be the children of God ; they were
O *^
through him begotten to the kingdom of heaven.
For his is the kingdom, the [power or] might, and
glory in eternity. Amen.
55. Thus consider here, thou beloved mind, thou
shalt here find the * root, whereb)^ men (before the i the founda-
v -, . , -, . . . r. tion ; hit the
2 birth of Christ) entered into salvation ; if you mark, or get
understand this writing aright (as the same is
known by the author in the grace of God) then
you understand all whatsoever Moses and the
Prophets have written ; as also all whatsoever the
mouth of Christ hath taught and spoken ; thou
hast no need of any 3mask or spectacles about it.
That knowledge needeth not to be 4 confirmed by
the antichristian throne [or stool], who saith,
The divine ordinances must be established by
448 THE THREE PRINCIPLES [Ch. 18
his see or throne, and whatsoever men must teach
1 that wl"ch and believe, fas if] l he could not err.
we call I, or
self, in our 56. The light of nature sheweth us now (in the
reason.
love of God) quite another throne, which God the
Father with his Son Jesus Christ hath established ;
2 the throne the same is the eternal 2 throne in for of] grace,
of resignation
in the mercy where our soul may be new regenerated, and not
of God. J ,
in the anticnristian throne ; that is nothing else
but the throne of Babel the confusion, where he
may continue to be the ape of Christ upon earth,
3 Or degree with his brave 3 hood ; where of late we saw a
of Master, or
Doctor. young lad [disciple, or scholar], who plucked the
4 his might, Pearl from his 4 hatband, and his hatband broke ;
power, and
authority. and then he became as another earthly man, and
none saluted [reverenced or regarded] him.
The Difference [or Distinction] between the Virgin
Mary, and her Son JESUS CHRIST.
The Earnest and true Grate of Christian Religion ; and of
the Articles of Belief, earnestly to be considered for the
Sake of Man's Salvation, and because of the Inventions
and Opinions of Heretics and Schismatics, forged by
the confused Babel of Antichrist.
The high and deep Gate of Aurora and Day-spring
in the Eoot of the Lily.
57. The Mysterium [or IVIystery] which we knew
not before, meeteth us, nor did we know the ground
of it ; neither did we ever esteem ourselves worthy
of such a revelation ; but seeing it appeareth unto
us of grace, through the mercy of the gracious Son
Ch. 18] PROMISED SEED OP THE WOMAN 449
of God, our Lord Jesus Christ, therefore we must
not be so lazy, but labour in the garden of the lily,
in love to our neighbour, and for the sake of the
children of hope, especially for the sake of the poor
sick Lazarus, who lieth wounded in Babel ; who
(after his painful sickness) shall be healed, * in the 1 Or by.
smell of the lily ; and when he shall begin to go
out from Babel, we will set a root before him in
Hebron, which shall afford him strength, to get
quite out of 2 Babel for his health. 2 out of the
-n r i -T r /N -i-i i -i contentious
58. tor the virgin [the wisdom ot God] hath wrangling
graciously bestowed a rose upon us; of which we will °*
write in such words as we behold in that wonder ;
and we cannot [write] otherwise, but our pen is
broken, and the rose taken from us, and then we
are as we were before the time [of our knowledge] ;
whereas yet the rose standeth in the centre of para-
dise, in the hand of the virgin, which she reacheth
forth to us, in the same place where she came to us
in the gate of the deep, and proffered us her love,
when we lay on the mountain towards the 8 north, 3 Or mid-
V+-
in the strife and storm before Babel, which [virgin] D1
our earthly man hath never seen nor known.
59. Therefore we write out of a school, wherein
the earthly body (with its 4 senses) never studied, * Or reason.
nor ever learned the A, B, C ; for in the rose of
the virgin we learned that A, B, C, which we
supposed we could have learned from the 5 thoughts e senses.
of the mind ; but that could not be, they were too
rough, and too dark, they could not comprehend it.
29
450 THE THREE PRINCIPLES [Oh. 18
And therefore the earthly body must not learn in
this school, and its tongue cannot raise itself up to
it ; for the mind of this school stood hidden in the
gate of the deep, in the centre. Therefore we
ought not to boast of this school at all, for it is riot
the proper one of the senses [or thoughts] and mind
of the earthly man ; and if we go forth from the
centre of the noble virgin, then we know as little
from this school as others ; just as it was with
Adam when he went out of the paradise of God,
into the sleep of being overcome, then at his awak-
ing in this world he knew no more of paradise,
1 The noble and he knew his loving l virgin no more.
Sophia, the . ... . ..
eternal wis- 60. Therefore we nave no ability, might, nor
understanding (in our earthly will) to teach of the
wonders of God, we understand nothing thereof,
according to our in-bred nature ; and none ought
to reqiure anything from our own will, for we
have nothing [in it].
2deciarethor 61. But the spirit 2 intiruateth, that if you shall
go out from Babel into the meekness of Jesus
Christ, then the spirit in Hebron will give you
teachers with great power, at whose power the
8 Or the secret elements will tremble, and the 3 gates of the deep
fly open : And thou shalt go out from Lazarus,
his sicknesses [and sores], through the word and
wonders of these men, for the time is near, the
bridegroom cometh [to fetch home his bride].
62. And now if we consider in our own reason,
and (in the consideration of our high knowledge)
Ch. 18] PROMISED SEED OF THE WOMAN 451
look upon what the world at Babel hath introduced
in this high article [of prayer], whereof we are
about to treat, in that Antichrist hath set himself
therein, and shewn his great l power therein, then a Or autho-
our reason might well keep us back, because of the
great sting and danger that might befall us from
the fierce wrath of Antichrist. But seeing it
appeareth to us without our knowledge, therefore
we will rather obey the voice of God, than the
earthly fear, in hope to be recompensed. And
though it should happen that Antichrist should
destroy our earthly body (which yet standeth in
the permission of God, which we must not with-
stand), yet we will more highly esteem that which
is to come, than that which is transitory, which
[things to come], if we attain them, are our true
native country, out of which we (in Adam) are
gone forth ; and the spirit inviteth all men's
attention before this glass.
63. Hitherto the honour of invocation [or worship]
hath been done and afforded to the Virgin Mary,
and other saints [or holy people] that have been
here [in this life] ; whereas yet (in the ground of
the light of nature) this command or law was not
known at all, and it is most highly necessary to be
known, that the ground thereof hath been taken in
the confused JBabel, when men were weary of the
poor Christ, who in this world had not whereon to
lay his head. Then they did as Israel with Moses,
who made themselves a calf to be their god, and
452 THE THREE PRINCIPLES [Ch. 18
said : Behold, Israel, these are thy gods, which
brought thee out of the land of Egypt ; and they
made a calfish worship of God, for their voluptuous
life, and looked no more after Moses, but said, We
know not what is become of this man Moses ; and
they said to Aaron, Make thou us gods which may
go before us, and he made them the calf; but when
Moses came and saw it, then he was wroth, and
took the Tables of God and brake them, and threw
them away, and said; Hearken, ye that belong
unto the Lord, gird every man his sword to his
side, and slay his brother, the worshippers of
the calf.
64. In such a form [or condition] also is the
confused Babel (in the kingdom of Christ upon
earth) in the blind earnestness of man's own
1 Or in the reason, where men seek Christ in the * kingdom of
bravery ancl
glory of this this world ; whereby they could not find him, as
Israel [could not find] Moses, while he was on the
mount. And thereupon they have made other
gods to [go before] them, and [have instituted and
set up] the divine service [or worship] of God, with
the richest [and most costly ornaments] and holy
show ; and they continually say [in their mind],
We know not what is become of this Jesus, for he
is gone from us ; we will erect a divine service for
him in our country, and we will make merry at
it, and that shall be done according to our own
will and pleasure, that we may be rich and fat
with it, and refresh ourselves fully with this Jesus.
Ch. 18] PROMISED SEED OF THE WOMAN 453
65. Are we not lords in his kingdom? And
being in his ministry [service or worship] we are
the most holy and best. Who may compare him-
self with us ? He is ascended into heaven, and he
hath given us his dominion on earth. The keys
of Peter, he must be [deputy, viceroy, vicar, or]
keeper of the city, and those he hath left us to
[open] the kingdom of heaven and of hell. Who
will take them away from us ? We can get into
heaven well enough, though we be evil, it matters
not, we have the keys that can open it ; we are
priests in power [or ministers having authority],
we will let those in that make much of us [fatten
us], and give much to our kingdom ; and then the
Christian Church will be in great honour [glory,
and esteem], when they so highly honour her
ministers [or servants] ; that will well please our
Lord [and Master]. Where is there such a king-
dom as we have ? Should not that [kingdom] be
crowned with the 1most glorious crown of this 1 with riches,
world ? And should not all bend and crouch treasure of
i f '. n this world.
before it?
66. Yes indeed, say they, we ourselves confess
that we are evil wicked men, but this 2 order2 holy orders,
maketh us holy. Our office is holy, we are the ministers,
true ministers of Christ in his service ; and although SIJtLtution of
we be evil [mere natural wicked carnal] men, yet
our office remaineth holy ; and the highest dignity
is due to us for our office sake. As Aaron (with
his worship of the calf) must be called holy in his
454
THE THREE PRINCIPLES
[Ch. 18
office, although they forgat Moses, and rose up
1 their glut- (from 1 eating and drinking) to dance and to play ;
tony and
drunkenness, and so also Aaron must be highly honoured [and
reverenced] for his ministry or service to the calf.
67. But that the kingdom of Christ on earth in
Babel might stand in great earnest [zeal], they say,
We will ordain a holy divine service [and worship
of God], that may be diverse [or separated and set
apart] from the world, and procure there, that our
laws may be in force [and put in execution by
them]. We will impose great fasting days, and
holy days of feasting, that the world also may
have a looking-glass of holiness, and highly
honour and reverence us, and acknowledge that
our ministry [or worship], which we perform
[when we pray] before God, is holy ; we must
be the holy priests of God ; whosoever judge th
otherwise, we will condemn them ; and we do
right in it, and do God good service by it. For
though an angel should come from heaven, and
preach any other doctrine than we, he is accursed,
as Paul saith.
68. Whatsoever we have 2 ordained at the con-
vention of the chief fathers, [rulers, elders or
presbyters], with the whole consent of our
concilium [or council], that is holy ; for it is
written, Thou shalt not curse the chief [or ruler]
of thy people. And when our hearts (before the
3 challenge, light of nature) 3 condemn us, or that we must
accuse, and -i-ii II/»/-NT
affright us. stand ashamed of ourselves before God, and
2 Or con-
cluded.
Ch. 18] PROMISED SEED OF THE WOMAN 455
acknowledge ourselves great sinners, then we will
invocate the holy mother of Christ, and his
disciples, that they may pray for us, that so our
sins may not be known. When we go in pilgrim-
age (to honour them) and perform divine service,
or worship, then she will make intercession, and
speak to her Son for us, and pray for us, so that
we may thus (in her service) be holy ; and though
we stick continually in bestial lechery, self-honour,
and voluptuousness, yet that is no matter, we have
the keys of Peter, and the mother of Christ for our
assistance.
69. [Thus it is with the holy priests], as it was
not Israel's meaning (in Moses) concerning the
calf, to acknowledge it for a god, and to account it
for the true God ; because they knew that [the
calf] was gold, and that the true God had made
himself known to be otherwise ; and also they had
good experience [of the true God] by the wonders
[which were wrought] before Pharaoh ; but they
would thereby worship and reverence the absent
God, and make a remembrance and worship of God
for themselves : As king Jeroboam with his calf-
worship, where yet the honour must be l done to 1 intended
the true God.
70. And as Jeroboam's calves were an abomina-
tion to God, which he yet with earnest zeal set up
to serve the true God thereby, only that he might
preserve his worldly kingdom, that the people
might not fall from him, when they were to go up
456 THE THREE PRINCIPLES [Ch. 18
to Jerusalem to offer sacrifice ; and God rejected
him and his whole house for it ; and as Moses came
(in wrath) because of their divine service before the
calf, and brake the Tables of the divine law, and
took his sword, and one brother must slay the
other, because of their abominations and sins of
false worshipping of God ; so also (thou blind
world in Babel of confusion) seeing thou art fallen
away from the everywhere-present, all-knowing,
all-seeing, all-hearing, all-smelling, and all-feeling
Heart, Jesus Christ, and set upon thy own conceited
ways, and dost not desire to see the gracious
countenance itself of Jesus Christ, and wilt not lay
aside thy shame and whoredom, thy appearing show
of holiness or hypocrisy, thy self-conceited wilful
pride, might, authority, pomp, and state, but livest
in thy invented holiness, for thy pleasure, in covet-
ousness, gormandizing, gluttony, and drunkenness,
and in mere exalting of thyself in honour ; there-
fore the second Moses (who was promised by the
first, and whom men should hear) hath broken the
Or becoming Tables of his law, whereupon his precious 1incarna-
nan. . .
tion, suffering, death, resurrection, and entering
into heaven stood, and hath stopped their enter-
ing into thy ears ; and he hath sent thee strong
delusions (out of the spirit of thy own invented
show of holiness) as St Paul saith ; so that thou
believest the spirit of lying, and livest according
to thy fleshly lust, that so thy own invented show
of holiness with thy false key (which doth not open
Ch. 18] PROMISED SEED OF THE WOMAN 457
the suffering and dying of Jesus Christ in his death)
doth deceive thyself.
71. For thou art not entered into the Father by
the intercession of men, but by the precious incarna-
tion of Jesus Christ ; and if thou dost not instantly
turn in the last voice of God's call (whereas many
of you have been much called) and go out from
Babel, then Moses standeth in wrath, and saith,
Gird every one his sword to his side, and slay his
brother in Babel, and so thou destroyest thyself.
For the spirit of thy own mouth will destroy thyself,
so that thou shalt be no more 'called Babel, but
fierceness, wrath and sword within thyself, which
will consume thee, and not spare ; for thou mur-
derest thyself, thou great wonder of the world.
72. 0 how have all the Prophets written of thee,
and yet thou knowest not thyself ; thou ridest so
upon thy fat pampered beast, and that riding
pleaseth thee so well, that thou wilt rather go to
the devil into the abyss of hell, than that thou wilt
light off thy beast. What shall become of thee
then, thou blind Babel ? Do but light off from thy
great ugly beast, [which indeed is] thy might,
pomp, state, and pride. Behold ! thy bridegroom
cometh, and reacheth forth his hand to thee, and
would lead thee out of Babel.
73. Did not he walk on foot upon earth ? He
did not ride in that manner. He had not where-
on to lay his head. What kingdom do you build
for him ? Where is the place of his rest ? Doth he
458 THE THREE PRINCIPLES [Ch. 18
not rest in thy arms? Wherefore dost thou not
embrace him ? Is he [according to thy reason] too
poor in this world? Yet he is rich in heaven.
Who wilt thou send to him to be reconciled to thee ?
The mother of Jesus ? 0 no, that will not avail ;
he doth not stand behind thee and absolve thy
wickedness, for thy inclination of falsehood. He
1 thy em- knoweth not thy l letters which thou sendest to
messages. him by the saints, who are in the still rest before
him in the heavenly element.
74. The spirit of their souls is in the stillness,
in the still habitation before God. It doth not let
thy rough sins come into it to sleep upon them,
but its imagination and whole will standeth directly
2 the original bent into the Heart of God, and the 2 spirit of the
the spirit of first Principle of its original source saith, Lord, when
faith. avengest thou our blood ? And the meekness of
Jesus Christ saith : Rest in the stillness, till thy
brethren also come to thee, who shall be slain in
Babel for the witness of Jesus.
8 the holy 75. 3They make no intercession for thee, neither
souls do not , , . ., , . „ , , ,
pray for thee. doth it avail anything ; lor thou must be regenerated
anew, through earnest sorrow and repentance ; thou
must light down from off thy beast, and must go
on foot with Christ over the brook Kedron, into
his sufferings and death ; and through him thou
must rise again out of his grave ; thou thyself must
come to this. Another cannot save thee ; thou
must enter into the birth of Jesus Christ, and with
him be conceived by the Holy Ghost ; thy soul
Ch. 18] PROMISED SEED OF THE WOMAN 459
must in the Word, and in the new man Christ, in
the [one eternal] element, be born [or brought
forth] out of the four elements into the water of
the element of eternal life ; thy antichristian
feigned fables help thee not ; for it is said, Such
1 belief as people have, such a God also they have J Or faith.
to bless them.
76. But that thy 2 predecessors after their death 2 forefathers.
have 3 appeared in deeds of wonder (upon which 3 Or done
thou buildest), that was caused by the faith of the
living, and their 4 imaging in [or impression upon] 4
their tincture, which is so strong that it can remove
mountains. An evil faith also (if it be strong) can
(in the first Principle) stir up wonders, as may be
seen by 5 incantation, and by the wicked showers 6 Of witches
of signs before Pharaoh : 6as they believed, SG
was done. .
their faith.
77. And while the faith of the living [at the
time of thy forefathers] was yet somewhat good
and pure, [as] to the kingdom of God still, and
they did not seek their bellies and pomp [as they
do now], therefore their faith [or belief] pierced
into the heaven, into the [pure] element, to the
saints [or holy souls] ; who thus did also naturally
appear with works of wonders [or miracles], to the
living saints (in their element) in the strong faith,
which [works of wonders] were only comprehended
[or taken hold of] in the faith, and that 7 not 7 Or the on-
j , , godly did not
imparted to tne ungodly. partake of
78. For one tincture caught hold of the other,
460 THE THREE PRINCIPLES [Ch. 18
so that the saints [departed], in the element, be-
came longing after the strong faith ; especially those
[saints departed] that on earth had turned many
to righteousness ; for as all men's works of faith
follow after them, so also their will to turn more
men, still followeth after them ; and therefore one
faith (in the tincture of the holy element) caught
the other, and so [miracles or] works of wonder
were done at the memorials of the saints ; this God
permitted for the heathen's sakes, that they might
see, that the saints that were slain [or departed]
1 So that God were in God, and that there was another l life after
is the God of-.,, iin -i i n i
the living, this, that they should turn and be converted ; and
dead. therefore God suffered these works of wonder to
be done.
79. But in the ground of the originality it is
not so, that one that is departed hath power to
help one that is living into the kingdom of heaven ;
or that they should undertake to bring and report
the miseries of the living before God, and pray for
them ; for that were a great disrespect to the
Heart of God, which without intercession, or their
prayer, poureth forth his mercy over all men with
stretched-out arms ; and his voice is never any
2 Matt. xi. other than only thus : 2 Come ye all to me, ye
hungry and thirsty, and I will refresh you. He
said, Come to me, I will do it willingly. Also, It
is delight to me to do well to the children of men.
80. Who is it that will presume to undertake to
stand before the source [or spring] of the merciful-
Ch. 18] PROMISED SEED OF THE WOMAN 461
ness, and make intercession [or pray] for one that
invocateth them ? As if the love in the Heart of
God were dead, and did not desire to help those
that call to him ; whereas his arms continually
without end stand stretched out, to help all those
that turn to him with their whole heart.
81. Thou wicked Antichrist, thou sayest, that
faith alone doth not justify the soul, but thy
invented works, (for thy avarice or covetous-
ness), these must do the deed. Wherein wilt thou
be regenerated ? In thy mausim [or belly-god] ?
or through the birth of Jesus Christ ? Which is
nearest of all to the Deity ? Thy works pass away,
and follow thee in the shadow ; yet the soul hath
no need of any shadow, but it must be earnest ; it
must enter in through the gates of the deep, and
must pass through the centre of the [grim] fierce-
ness of death, through the wrath of the eternal
band, to the meek incarnation of Jesus Christ, and
become a member of the body of Christ, and receive
of his fulness, and live therein ; his death must be
thy death ; his essences must flow in thee ; and
thou must live in his source, [property or virtue].
Thus thou must be regenerated anew in him, if
thou wilt stand before his Father ; else nothing
will help ; if there had been anything in the whole
depth of the Deity, that could have helped, God
would have bestowed it upon Adam, and would
not have let his Heart (against the course of nature)
to become man. But there was no counsel [or
462 THE THREE PRINCIPLES [Ch. 18
remedy], neither in heaven, nor in this world,
except God did become man. Therefore be thou
in earnest, and do not seek by-ways to Babel.
82. God indeed (in former times) permitted
much for the conversion-sake of the heathen ; but
he hath not ordained the Antichrist to be so, in
his covetousness, ordinances [or laws], and babble
in their councils ; where men have stopped the
mouth of the spirit of God, that it should speak
1 Viz. those no more, but that the x spirit of this world should
learned in speak, and build a kingdom of heaven upon earth,
universities, in laws, disputations, and great talkings ; and
therefore that kingdom of heaven, upon earth,
must be bound up with precious oaths or covenants,
(because it stood not in the liberty of the Holy
Ghost), that so it might be fat and lusty, great
and wanton, and never be broken. But it is come
to be a Babel of confusion thereby, and in the
confusion it breaketh [or destroyeth] itself.
83. If now thou wilt behold the Virgin Mary,
with her Son Jesus Christ, then thou shalt find
that she hath been justified and saved through her
Son ; although she is come into great perfection,
2 a holy or as a 2 bright morning-star, above other stars. And
half morning
star, or as a therefore also the angel called her blessed among
l 1 - T O O
half Lucifer . .. _, 7 . . 7 7
before he fell, women, and said, 1 /ie Lord is witfi mee : But she
hath not the divine omnipotence.
84. For the Word (which God promised in the
Garden of Eden) sprang [and budded] in the light
of her life, in the centre of God ; and when the
Ch. 18] PROMISED SEED OF THE WOMAN 463
angel Gabriel (from the command of the Father)
stirred that [Word of the promise] with the
message, theii it let itself into the chaste virgin
1 in the element ; and not so wholly and altogether J in the
1-1 element
into the soul of the virgin, or into the earthly before God.
body, that she was deified. No; for Christ him-
self saith, None goeth into heaven but the Son
of man, who is come from heaven, and who is in
heaven; all others must go through him into
heaven ; 2 he is their heaven, and the Father 2 he is in the
Father, and
is his heaven, he was in the heaven ; and also MS members
(in the bosom of the virgin) in ' this world : the
world was made through him, how then could it
comprehend him ?
85. The virgin comprehended [or contained him]
as a mother doth her child, she gave him the
natural essences which she inherited from her
parents ; those he assumed to the creature, which
was God and man, the essences of his mother (in
her virgin-matrix, out of flesh and blood) he assumed
to the limbus of God (out of the [holy] element)
and in these became a living soul, without blemish-
ing of the [holy] element ; and the Word was in
the midst ; the might [strength], height and depth
of the soul, reacheth even into the Father ; and
the outward kingdom of this world hung to the
inward, as the four elements hang to the [one]
element, 3 which in the end shall pass away again, 3 four
and go through the fire.
86. And as the child is another person than the
464
THE THEEE PRINCIPLES
[Ch. 18
1 it shall be
manifested.
a Or the im-
pregnation.
mother, and as the child's soul is not the soul of
the mother, so also here in this place. For the
outward virgin could not comprehend, that she did
bear the Saviour of the world ; but she committed
that (in her virgin-chastity) to God ; whatsoever
he did with her, she would still be contented
with it.
87. But thou abominable antichristian beast,
that wouldst devour all, this thou shalt know
concerning the holiness of the Virgin Mary ; that
the Virgin Mary is higher, and hath a greater
fulness of the glance [or lustre] than another child,
out of another body. Although thou (evil beast)
art scarce worthy to have this told thee, thou art
such a devourer, yet because the counsel of God
hath concluded so, Mt shall stand for a witness
against thee in thy judgment.
88. Behold, dost thou know how a child cometh
to be flesh and blood, and in the end a living soul ?
And do you not know that the tincture of the
mother is first, when a child shall be conceived ?
Which is done in the desire of the will between
man and woman ; where then the seed [for the
child] is sown, and then the tincture in the matrix
assumeth it, with the mixture of the limbus of
the man. And though the outward mother doth
not desire [to have] 2 the child, but desireth many
times only to have her pleasure ; yet the inward
[mother] doth desire it, and also first of all
impregnateth itself in the tincture, and then
Ch. 18] PROMISED SEED OF THE WOMAN 465
attracteth the l Fiat to it, and holdeth the limbus » Or the Word
of the man, and becometh impregnated. formeth and
89. But now that tincture qualifieth [or mixeth] cr
with the whole body, and also with the soul ; for
if it [the tincture] be faithful, then it reacheth the
virgin of God in the element, and it is rightly
the habitation of the holy soul, in which God
assisteth 2 it. 2 the soul.
90. Now thus the child qualifieth [or mixeth]
with the mother, and with all essences, till it
kindleth the light of life, and then the child liveth
in its [own] spirit, and the mother* is its dwelling-
house. But now seeing the soul of the child is
generated out of the limbus, and out of the
essences of the mother, therefore 3 it is indeed half 3 the soul of
the mother's, though now it is become the proper
own of itself.
91. Thus also in Christ ; the will [to the child]
was the mother's, when the angel declared the
message to her, and the tincture (which received
the limbus of God, and brought it into the will,
that she was thus impregnated in the element) that
was also the mother's, and thus the Deity was
conceived, in the mother's tincture, in her will,
like any other natural child.
92. Seeing then that the soul of her child was
in the holy Trinity, what dost thou think here ?
Seeing it went forth out of the mother's essences,
whether might not the holiness of the child
(especially his high light) in the mother shine
30
466 THE THREE PRINCIPLES [Ch. 18
bright and gloriously ? And whether this mother
may not rightly stand upon the moon, and despise
that which is earthly, as is to be seen in the
Kevelation [of St John] ?
93. For she bore the Saviour of all the world,
without any earthly mixture ; and she is also a
virgin of chastity, highly blessed by her Son
1 Or above Jesus Christ, in the divine light and clarity, 1more
the heavens, than the heavens, like the princely thrones of the
angels. For out of her went forth the body, which
attracteth all members to it, which are the children
of God in Christ. And therefore her glance
[lustre or brightness] is above the glance of
heaven ; and the glance of her soul is in the holy
Trinity, where all other children of Adam (which
are born [or begotten] in Christ) are also members
therein, in that one Christ Jesus.
94. Or dost thou think I make a god of her?
No, the invocation doth not belong to her ; for the
might [or ability] to help cometh only out of the
Father, through the Son ; for in the Father only
is the source [or fountain] of the omnipotence,
which he in the Son speaketh forth, for the might
of the strength is in the first Principle, which is
the Father himself, and the Son is his love, and
2 brightness z light ; so now the Virgin Mary dwelleth in the
heaven, in the light and in the love of the Father,
as also all other saints [do].
95. But that they feign [or babble] that she was
taken up into heaven alive with soul and body, and
Ch. 18] PROMISED SEED OP THE WOMAN 467
that she can carry our miseries, and present them
before her Son, I would fain know what under-
standing and knowledge the author of such an
invented fable hath had of the kingdom of heaven.
Surely he took the kingdom of this world to be
heaven.
96. I let it pass, and it is true, that she may be
in heaven with body and soul ; but with such a body
as Moses and Elias had upon mount Tabor, in the
apparition before Christ [at his transfiguration], viz.
that new body out of the element ; the transitory
[corruptible body] belongeth to the earth, for if we
could have subsisted in God, with this [transitory
and corruptible] body, God would not have become
man, and have died for us. Even as all the
Apostles of Christ are dead, and yet live ; and so
may it also be, that the body of the virgin was
changed into a heavenly, and laid off the earthly.
What doth that avail us ? She is no goddess.
97. And the invocation of the saints is wholly
against the nature of the first Principle. She is
with God indeed, we need not to dispute that ;
but we should only look to it, that we also
may come to her [where she is] in her Son,
and then we shall have eternal joy with her, for
that she is (from the grace of God) become the
blessed of [all] women, and that we see the green
lily twig on her, and that she is the mother of
our salvation, out of whom salvation is born,
through God.
468 THE THREE PRINCIPLES [Ch. 18
i Or purifying Of l Purgatory.
fire.
98. That invented and well-forged purgatory
hath some ground in nature, but in such a way
(as it is taught) it is a lie ; and the greedy [desire
of] filling the insatiable belly of the fierce [ravening]
beast sticketh therein ; For it hath founded its
kingdom of heaven thereon, and hath taken upon
it to have the keys of Peter, (which it never had
at all), to [open and shut] purgatory.
99. Yet I grant that it hath the key to open
purgatory with ; but the other key which it hath,
will not open the kingdom of heaven, but only the
rich chest of gold, out of which the [supposed]
maids [or virgins] receive their wages, and are sent
(with fine passports) "into purgatory ; then the
a the whore, 2 strumpet thinketh she goeth to heaven, to St
uifShfui Peter, and thus the false god beguileth the false
soul. , ,
goddess.
100. 0 ! thou blind world, with thy forged
masses for souls, such as thy blessing is, such thou
art thyself ; thou dost all for money ; if nothing
be given thee, thou wilt keep no solemnity or
procession. If thou wilt pray for thy neighbour's
soul, do so while it is between heaven and hell,
in the body of this world, then thou mayest effect
somewhat ; and|it is very pleasing [and acceptable]
to God, that thou desirest to be one body in
Christ ; and thou helpest the necessity [or want]
of thy fellow-member, to bring him into God;
Ch. 18] PROMISED SEED OF THE WOMAN 469
it is the pleasure and will of God, that one [help]
to bear the burthen of another, and to be saved in
one brotherly love, and in one body.
101. Thou blind minister to the kingdom of
Antichrist, when thou sayest mass for souls, how
is it, that sometimes thou takest upon thee to
ransom a soul which is in heaven, or altogether in
the abyss with the devil ? Dost thou not think that
the devil mocketh thee ? Or how canst thou help
them that are in heaven ? Thou criest out [and
sayest], They are in pain [and torment]. And
thou art a liar in the presence of God. And how
then will that holy soul bless thee, and give thee
thanks ? How is it, when thou thyself art in the
abyss with all devils, that thou standest, and wilt
ransom others out of purgatory, and that for
money, which thou afterwards spendest with
whores ? 0 fie upon thee ! thou great whore [or
harlot], how hast thou made for thyself a heavenly
kingdom upon earth, for thy voluptuousness, and
deceivest the poor soul of man ? Thou must either
turn, or go into the eternal purgatory.
102. And now seeing there is somewhat in
purgatory, and that all is not so dead, *as the a Or the wolf
wolf of the beast feigneth, whereby he may devour giveth it forth,
the beast, and the woman that sitteth thereon, and
he is himself a wolf, and there hangeth a fox
behind him, and in the fox there groweth up an
[other] Antichrist again, never a whit better than
the first ; he goeth flattering with his 2 fox's skin, 2 Or fox's tail.
470 THE THREE PRINCIPLES [Ch. 18
smelling about (and the wolf sticketh therein) till
he getteth the kingdom [or dominion]. If he
should come to be old enough, how would he
devour the poor people's hens, in the fierce
[cruelty] : Therefore the lily in the wonder de-
stroy eth him, which groweth towards the north
[or midnight], in the [bitter or] fierce storm.
103. Seeing the world forgeth so much con-
cerning purgatory, therefore I will also set down
the ground of it in the light of nature, and see how
it will be endured, and whether we can search it
out or no ; for we must look upon life and death,
and upon the gate where the soul entereth through
death into life, and [upon] all the three Principles,
because the root [the pith or kernel] lieth therein.
THE NINETEENTH CHAPTER
Of the Entering of the Souls to God, and of the
wicked Souls Entering into Perdition.
Of the Gate of the Body's Breaking off [or Parting]
from the Soul. '
1. TF we consider now (in the light of nature) of
-L man, the image of God, of his beginning,
and of his eternal enduring, being [or substance],
and then of the breaking of his body, how body
and soul part asunder, and whither the souls go,
when the spirit of their breath doth break [or
dissolve] in them, and the springing or moving
in the tincture of this world doth cease, then
we find the ground of the unquietness of the
soul, when it is separated from the body, [being]
unregenerated ; from whence lamentation and
desiring arise ; from whence then the Babel of
confusion hath arisen, so that very many things
have therefore been invented to ransom souls
[out of distress].
2. Many of which [things] have no foundation
in the light of nature, nor can be found [therein],
but were rather invented for covetousness, and for
471
472 THE THREE PRINCIPLES [Ch. 19
1 for livings. l filling of the belly, and for deceit, upon which the
antichristian kingdom is founded. And thereout
is a right Babel of confusion come to be, out of
which then also the [grim] fierce, cruel enmity and
hatred is arisen, from whence Babel is broken in
2 wrangling, herself, and [enmity] is generated out of 2 Babel-,
dissension, .
and waning, and it is the fierce wrath of God which appeareth
in the breaking [or destruction] of Babel, because
she is generated in the deceit.
3. But now that the wrath devoureth all, and
wholly darkeneth the Hysteria [Mysteries or
hidden secrets], and maketh the source [or quality]
of the eternal birth [to be] a darkness, only that
it may exalt its wrath, and seeth nothing in the
birth of eternity, but bringeth all things that are
therein to nothing ; that is a very great Babel, for
it not only devoureth itself, but maketh itself
3 Or stock- 3 stark blind in nature ; and it maketh of man's
blind.
image mere evil wolfish beasts, which think
that they are gone out from Babel, and yet are
begotten in Babel, and are in the body of the evil
devouring beast, and so devour the house of their
mother, and manifest it to be a vile stinking lake ;
and yet themselves will not go out from it, and it is
altogether a kingdom, which continually generateth
itself, in its own voluptuousness and pride, and
also continually manifesteth its own shame, and
devoureth itself in the wrath of its own sins, and
is rightly called Babel.
4. But if we go out from Babel into the new
Ch. 19] ENTERING OF THE SOULS TO GOD 473
regeneration, and consider our corruption, wherein
the poor soul lieth captive, and also consider our
regeneration in Christ Jesus, how we are regener-
ated out of God, and then, how man must enter
into this new regeneration, and be regenerated in
the birth of Christ, then we shall well find what the
unquietness of the soul is after the [departure or]
breaking off of the body.
5. For the soul which is out of the first Principle
(out of the band of the eternity) was breathed into
the element of the body, to [be] the image of God,
out of the strong might of God, and enlightened
from the divine light, so that it hath received an
angelical source [or quality] ; but when it went
forth out of the light of God into the spirit of
this world, then there sprang up in it the source
of the first Principle ; and it neither saw nor felt
the kingdom of God any more, till that the Heart
of God set itself in the midst again ; into that the
soul must enter again, and be born anew.
6. And that it might do this, therefore the
Heart of God became a human l soul, and slew (by 1 One copy
,. . . i i \ i •• /• i • in hath human
nis entering into death) the spirit ot this world, body.*
and brought the fulness of the Deity again into his
human soul, so that we also may altogether in his
(as in our own) human soul, through him, press
into the holy element before God. And now there
* We believe that John Sparrow translated from MS. copies of the
author's work. In the German edition of 1682 Gichtel prints: "Und
dass sie seiches konte thun, so ward das Hertze Gottes selber eine
menschliche Seele "—without any reference to "body."— [C. J. B.]
474 THE THREE PRINCIPLES [Ch. 19
is nothing to hinder us but our own vile sluggish
drowsiness, that we suffer ourselves to be so wholly
and altogether led by the spirit of this world, with
pride, exalting of ourselves to honour and esteem,
and greedy filling of the belly [with plenty] ; and
we look no further, [to consider] that we are but
pilgrims, and that as soon as the spirit of this
world hath laid hold of us in the mother's body
[or womb], we are then pilgrims, and must travel
with our souls into another country, where the
earthly body is not at home.
7. For as this world breaketh and passeth away,
so also all flesh (which is generated out of the
spirit of this world) must break and pass away.
Therefore now when the poor soul must depart out
of this body, wherein yet it is generated, if then
it hath not the new garment of the regeneration
of the Holy Ghost in it, and is not clothed with
the mantle of Christ, with his incarnation, suffer-
ing, death, and resurrection, in him, then there
beginneth great sorrow and unquietness, [viz.~\ in
those only which at the breaking of their bodies
are but in the gate, and so swim between heaven
1 Or beginneth and hell ; and there then xis need of wrestling and
the wrestling. , . . , , ,
struggling, as is to be seen by very many when
they are dying.
8. There then the poor soul in the first Principle
awing, or doth 2 move in the door of the deep, being clothed
with the virtue [or power of the dominion, or
region] of the stars, appearing in that [shape or]
swim.
Ch. 19] ENTERING OP THE SOULS TO GOD 475
form of the body, which it had here ; and many
of them desire this or that, which was their last
will, in hope thereby to attain abstinence, and
[quietness or] rest ; also many by night (according
to the sidereal spirit) shew themselves very disquiet
with tumbling and tossing of the body ; which our
learned men from the school of this world ascribe
to the devil; but they have no knowledge [or
understanding] in it.
9. Seeing therefore that this is the weightiest
article, and cannot be apprehended in such a
way, we will describe the dying of man, and the
departure of the soul from the body, and try if
it might so be brought to knowledge, that the
Reader may comprehend the [true] l meaning of it. l or under-
.. . , . standing of it.
10. Man s image born of a woman, here in tnis
life, is in a threefold form, and standeth in three
Principles [or beginnings] ; viz. the soul, that hath
its original out of the first Principle, out of the
strong and sour might of the eternity ; and it
swimmeth [or moveth] between two Principles,
begirt with the third [Principle] ; it reacheth with
its original root into the depth of the eternity, in
the source [or quality] where God the Father from
eternity entereth (through the gates of the breaking
through, and opening) in himself, into the light of
joy ; and it is in the band, where God calleth
himself a jealous, angry, and austere God, and is a
sparkle out of the almightiness, 2 appearing in the a sparkling
great wonders of the wisdom of God, through the discovered.
476 THE THREE PRINCIPLES [Ch. 19
dear virgin of chastity ; and with the form of the
first Principle [it standeth] in the gate of the sour-
ness of eternity, [mingled, united, or] qualified
with the region of the sun and stars, and begirt
with the four elements ; and the holy element
(viz. the root of the four elements) that is the body
of the soul, in the second Principle, in the gate
[before or] towards God ; and according to the
spirit of this world, the region of the stars is the
body of the soul ; and the issue of the four ele-
ments is the source-house [conduit-house, or work-
house], or the spirit of this world, which kindleth
the region, so that it [springeth forth or] worketh.
11. And thus the soul liveth in such a three-
fold source [or working quality], being bound
1 Or reins. with three l cords, and is drawn of all three.
The first cord is the band of eternity, generated
in the rising up of the anxiety, and reacheth the
abyss of hell. The second cord is the kingdom of
heaven, generated through the gates of the deep
in the Father, and regenerated out of the birth of
sins, through the humanity of Christ, and there
Or becoming the soul also (in the 2 incarnation of Jesus Christ
\ar\ *
the Son of God) is tied up, and is drawn by the
dear virgin, in the Word of God. The third cord
is the kingdom of the stars, qualifying [or mingling]
with the soul, and it is hard drawn and held by
the four elements, and carried and led by them.
12. But the third kingdom is not also in the
eternity, but is generated out of the one element
2
man.
Ch. 19] ENTERING OF THE SOOLS TO GOD 477
in the time of the kindling of the Fiat • that now
is corruptible, and hath a certain seculum, limit and
time [how long it shall last] ; and so this region
in the soul (when the light of life kindleth itself)
th also a certain seculum, and time of its break-
g; and that kingdom 'bringeth man up, aod- *«*««•.
giveth h,m the source of his manners [conditions "*
and dmposition], will and desires to evil and good
and setteth him in beauty, glory, riches and honour'
and maketh him an earthly god ; and it openeth to
him the great wonders 'in him, and runneth along M.
h,m inconsiderately to the end of his seculum,
term, and end, and then it departeth from him •
and as ,t helped man to his life, so it helpeth him
to death, and breaketh off from the soul.
13. First, the four elements break off from the
[one] element, and then the source [or working
faculty] of the third Principle ceaseth ; and that £
most horrible thing [of all], when the four
iments break in themselves; and that is the
leath, when the brimstone-spirit (which hath its
original from the gall, and kindleth the tincture
the heart) is choked ; where then the tincture
th the shadow of man's substance goeth into the
ier, and remaineth standing with the shadow in
the root of the one element; from which [one
lement] the four elements were generated and
gone forth ; and therein only consisteth the woe
m the breaking, where one source-house is broken
ofl from the soul.
478
THE THREE PRINCIPLES [Ch. 19
1 Or issuing 14. But if now the l essences of the first Principle
faculties, or of the soul have been so very conversant about [or
addicted to] the kingdom of this world, so that the
essences of the soul have sought after the pleasures
of this world only, in temporary honour, power,
and bravery ; then the soul (or the essences out
of the first Principle) keepeth the starry region
to it still, as its dearest jewel, with a desire to
live therein ; but then [the starry region] hath
the mother (viz. the four elements) no more, and
therefore it consumeth, with the time itself, in
the essences out of the first Principle ; and so the
essences of the first Principle continue raw [or
naked, without a body].
15. And here standeth the 2 purgatory. Thou
blind world, if thou canst do anything, then help
8 Or strong, thy soul through the 3 strait gate. Now here, if
the Treader upon the Serpent hath not hold of
the cord, then it must indeed continue in the
first Principle. Here now is the great life, and
also the great death, where the soul must enter
into the one or the other, and that is its eternal
country afterwards. For the third Principle falleth
away, and leaveth the soul, and it can use that no
more in eternity.
* Exit. Of the 4 Going-forth of the Soul.
16. Seeing then that man is so very earthly,
therefore he hath none but earthly knowledge,
except he be regenerated in the gate of the deep.
2 Or refining
fire.
Ch. 19] ENTERING OF THE SOULS TO GOD 479
He always supposeth that the soul (at the deceas-
ing of the body) goeth only out at the mouth ;
and he understandeth nothing concerning its x deep1 deep essen-
tial virtues or
essences above the elements. When he seeth a blue faculties,
, f i • which are of a
vapour go forth out 01 the mouth ot a dying man higher origi-
.... i i i \ n*l than ^e
(which maketh a strong smell all over the chamber) four elements,
then he supposeth that is the soul.
17. 0 no, beloved reason, it is not so ; the soul
is not seen nor comprehended in the outward
elements; but that is the brimstone -spirit, the
spirit of the third Principle ; for as when thou
puttest out a candle, a filthy smell and stink
cometh from it, which was not before when the
candle did burn, so here also, when the light of
the body breaketh, then the brimstone-spirit is
smothered, from whence that vapour and deadly
stink proceedeth, with its working [spirit, or
infecting] poison.
18. Understand [or consider] it aright; it is the
source-spirit [or working spirit] out of the gall
which kindleth the heart, whereby the life was
stirred, which is choked as soon as the tincture in
the blood of the heart is extinguished. The right
soul hath no need of such going-forth, it is much
more subtle than the brimstone-spirit, though (in
the lifetime) it is in one only substance.
19. But when the spirit of the four elements
parteth, then the right soul (which was breathed j
into Adam) standeth in its Principle ; for it is so
subtle that it cannot be comprehended ; it goeth
480 THE THREE PRINCIPLES [Ch. 19
through flesh and bones, also through wood and
1 breaketh or stone, and l stirreth none of them.
diaturbeth. r ...
20. It may be comprehended [as lollowetnj : It it
2beenena- hath 2 promised somewhat in the time of the body,
moured, and
not broken off and hath not recalled it, then that word, and the
from it. . i i i • / i • i i
earnest promise, comprenendetn it, (which we ought
to be silent in, here) ; or else there is nothing that
comprehendeth it, but only its own Principle
wherein it standeth, whether it be the kingdom of
hell, or of heaven.
21. It goeth not out at the mouth like a bodily
substance ; it is raw [or naked] without a body,
and instantly passeth (at the departure of the
four elements) into the centre, into the gate
of the deep, [in the hidden eternity] ; and that
which it is clothed withal, that it comprehendeth,
and keepeth it : If its treasure be voluptuousness,
might [or power], honour, riches, malice, wrath,
lying, or the falsehood of the world, then the fierce
might of the essences out of the first Principle
comprehendeth these things, through the sidereal
3 buddeth or spirit, and keepeth them, and 3 worketh therewith
floweth.
according to the region of the stars ; yet [the starry
region] cannot bring the spirit of the soul into its
own form, but it practiseth its juggling therewith,
4 Or con- and so there is no rest in its * worm, and its worm
science.
of the soul hangeth to its treasure ; as Christ said,
Where thy treasure is, there is thy heart also.
22. Therefore it happenetb often, that the
spirit of a deceased man is seen walking, also many
Ch. 19] ENTERING OF THE SOULS TO GOD 481
times it is seen riding in the perfect form of fire ;
also many times in [some] other manner of dis-
quietude ; all according as the clothing of the soul
hath been in the time of the body, just so hath its
source [or condition] been ; and such a form,
according to its source, it hath (after the departing
of the body) in its figure, and so rideth (in such
form) in the source [or working] of the stars, till
that source also be consumed ; and then it is wholly
1 naked, and is never seen more by any man. But * Or without
J , . . a body.
the deep abyss without end and number is its
eternal dwelling-house, and its works which it hath
here wrought, stand in the figure, in its tincture,
and follow after it.
23. Hath it wrought good here ? Then it shall
eat that good ; for all sins stand before it in its
tincture : If it think inwardly in itself of the king-
dom of heaven, (which yet it neither seeth nor
knoweth), then it seeth the causes wherefore it is
in such a source [or misery] ; for itself hath made
that. And there all the tears of the oppressed and
afflicted are in its tincture, and they are fiery,
stinging and burning in a hostile manner, fretting
and gnawing in themselves, and make an eternal
despair in the essences, and a hostile will against
God ; the more it thinketh of 2 abstinence, the more 2Or forbear-
the gnawing worm riseth up in itself.
24. For there is no light, either of this world, or
of God, but its own fiery kindling in itself, and that
is its light, which standeth in the horrible flash of
31
ance.
482 THE THREE PRINCIPLES [Ch. 19
the grimness, which also is an enmity to itself ; yet
the source is very unlike, all according to that
which the soul hath here burthened itself with.
For such a soul there is no [remedy or] counsel, it
cannot come into the light of God ; and although
St Peter had left many thousand keys upon earth,
1 that soul, yet none of them could open the heaven for *it;
for it is separated from the band of Jesus Christ,
and there is between it and the Deity, a whole
2 Principle or 2 birth ; and it is as with the 3rich man, where
j Luke xvi those that would come from thence to us cannot.
And this must be understood of the unrepentant
souls, which thus in hypocrisy [or show of holiness]
depart from the body, being unregenerated.
25. But there is a great difference in souls, and
4 Or their therefore 4the going to heaven is very unlike;
departure is
also unlike, some of them are through true repentance and
8 Or evil sorrow for their B misdeeds, through their faith (in
the time of their bodies) set [or engrafted] into the
Heart of God, [and] new regenerated through the
birth of Jesus Christ ; and they instantly (with
the breaking of their bodies) leave all that is
6 transitory or 6 earthly, and instantly also lay off the region
corruptible. .. , 11-
oi the stars ; and they comprehend, in their
essences of the first Principle, the mercy of God
the Father in the kind love of Jesus Christ ; and
[these] also stand, in the time of their bodies,
according to the essences of the soul, (which they
receive from the passion and death of Christ), in
the gate of the heaven ; and their departure from
Ch. 19] ENTERING OF THE SOULS TO GOD 483
the body is a very pleasant entering into the
element before God, into a still rest, expecting their
bodies, without [irksome] longing ; where then the
paradise shall flourish again, which the soul tasteth
very well, but effecteth no source [or work] till the
first Adam, fas he was] before the fall, l be again l Or be its
clothing
Upon it. again.
26. These holy souls' works also follow them, in
their tincture of the spirit of the soul, in the holy
element, so that they see and know how much
good they have wrought here ; and their highest
delight and desire is still continually (in their love)
to do more good ; although without the paradisical
body (which they [shall then] first attain at the
restoration) they work nothing, but their source
[quality or property] is mere delight and soft
2 welfare. 2 Or well-
27. Yet you are to know, that the holy souls are
not so void of ability [or power] ; for their essences
are out of the strong might of God, out of the first
Principle ; although (because of their great humility
towards God) they do not use that [might], whereas
they continually expect their bodies in that still
rest with great humility, and yet their love and
delight is so very great, that at several times
they have wrought great wonders [or miracles],
among the faithful upon earth ; which [faithful
people] so vigorously set their love and desire
in them, that one holy tincture took hold of
the other, and so through the faith of the living,
484 THE THREE PRINCIPLES [Ch. 19
wonders are thus done, for there is nothing
impossible to faith.
28. And it is not hard for the holy souls, which
Or upon. are departed from the body, to appear l to a strong
faith of one that is living ; for the firm faith of
the living (if it be born of God) reacheth also unto
the kingdom of heaven, into the holy element,
where the separated souls have their rest.
29. And now if the deceased (or separated) soul
was here in this world a candlestick, and a declarer
[of the name] of God, and that it hath turned many
unto righteousness, then it appeareth also to the
living saints, which incline their faith so strongly
to them ; and it is not a jot harder now than in
former times, when (in the times of the saints)
great wonders were done ; for the faith of the
living, and the love of the separated [souls] towards
the believing saints, hath wrought them in the
strong might of God ; and God hath permitted it
for the conversion of people, that they might see
the great might of those [that were] deceased in
God, and that they are, and live, in another king-
dom, that so they might be assured of the resur-
rection of the dead, by the great miracles of the
deceased souls : All which, in general, were put to
death for the witness of Jesus ; that the heathen
and all people might thereby see what manner of
reward the holy [people] had, when they laid down
their life for the testimony of Christ ; by whose
example many people also were converted.
Ch. 19] ENTERING OF THE SOULS TO GOD 485
30. But now that a Babel of confusion is come
out of this (in that it is come so far, that the saints
departed are invocated [or worshipped], as inter-
cessors to God, and that divine honour is done
them) this the holy souls departed are not guilty
of, neither here did they desire any such thing,
neither do they present the miseries and necessities
of men before God. But the fault lieth in the
forged superstition of the wicked deceitful Anti-
christ, who hath founded his x stool of pride 1 chair or
thereon ; not as a living saint, which (with the
holy) inclineth himself to God ; but as an earthly
god, he thereby arrogateth divine omnipotence to
himself, and yet hath none, but is the greedy,
covetous, proud Antichrist, riding upon the strong
2 beast of this world. 2 the arm
31. The souls departed do not present our wants power,
before God ; for God is nearer to us than the souls
departed are ; and [besides] if they should do so,
then they must have bodies, as also paradisical
sources [or flowing properties] springing up and
working, whereas they are in the still humility and
meek rest, and do not suffer our sour miseries to
enter into them, but one holy tincture taketh hold
of another, to [increase] the love and delight. But
they make not of Christ (their great Prince) a deaf
hearer, as if he did neither hear, feel, nor see any-
thing himself; who stretcheth out his arms, and
himself without ceasing calleth with his holy
spirit, and inviteth all the children of men to
486 THE THREE PRINCIPLES [Ch. 19
the wedding ; he will readily accept all, if they
would but come.
32. How then should a soul come before Christ,
and pray for a living invocator, whereas Christ
himself doth stand and invite men, and is himself
the Atonement of the anger in the Father ? For
the Father hath given men to the Son, as himself
witnesseth : They were thine, and thou hast given
them to me, and I will that they be with me, and
see my glory which thou hast given me.
33. 0 thou confounded Babel, go out from
Antichrist, and come (with a penitent heart and
mind) before thy merciful brother, and Saviour of
all men ; he will more readily hear thee, than thou
come to him. Step only out of this wicked Babel
into a new birth, and be not so much in love with
the kingdom of this world; thou art but a mere
guest and stranger in it. What availeth thee
1 Or corrupt- thy * transitory honour [from men], which scarce
lasteth one moment ? Thou shalt indeed get much
greater [surpassing] joy and honour in the new
regeneration, where the holy souls in the heaven,
and the angels, will rejoice with thee. Consider
what joy and gladness thou wilt stir up thereby
in the Heart of Jesus Christ, where then instantly
the precious talent (the Holy Ghost) will be given
thee, and thou wilt get the keys of the kingdom
of heaven, that thou thyself mayest open it. Or
dost thou think it is not true ? Do but seek
and try with an earnest mind, and thou wilt find
Cll. 19] ENTERING OF THE SOULS TO GOD 487
wonders indeed ; thou thyself shalt know [under-
stand], and (without any doubt at all) assuredly
see in thy mind, out of what school this is written.
34. Now the mind thinketh, that if all the
works of a soul (which it wrought here) shall
follow it in the figure, then how shall it be, if a
soul here hath for a long time l committed great J Or wrought
great crimes,
abominations, then that they will be great shame sins, and
• . /. blasphemies.
to it, it they must stand in the figure before its
eyes ? This is a great stumbling-block of the devil's,
which plagueth the poor soul, and usually forceth
it thereby into despair, so that itself continually
presenteth its sins before it, and despaireth of the
grace of God.
35. Now behold, thou beloved soul, who art
dearly redeemed by thy Saviour Jesus Christ,
(with his entrance into the humanity, and with
his entrance in the abyss of hell), and plucked off
from the kingdom of the devil, in the might of
the Father, and sealed with his blood and death,
and covered with his ensign of triumph, all thy
works, [both] the evil and the good which thou
hast done, follow thee in the shadow, but not in
the substance, nor in the source, [or in the work-
ing property]. Yet they will not be any 2 prejudice 2 detraction,
in the heaven to the holy souls, which have turned disgrace.
into the regeneration in Christ, but they shall have
their highest joy concerning them, in that they
have stuck in such hard misery and sins, and have
been plucked out of them by their Saviour Christ ;
488
THE THREE PRINCIPLES [Ch. 19
and from thence will arise mere joy and rejoicing,
1 hunter, or that they are redeemed from the l driver of their
the devil. . / . .
sins, and from great misery, and that the driver
is captivated, which tormented them day and night
28infulness. in such 2 sins.
36. And there all the holy souls and angels (in
one love) will highly rejoice, that the poor soul is
delivered from such great necessity [or misery] ;
and the great joy then taketh its beginning from
thence, of which Christ said, That there is more
j°y for one sinner that repenteth, than for ninety
and nine righteous that need no repentance. And
the soul will praise God, that he hath redeemed it
out of these great sins ; and herewith the praise
of Christ [in] his merit, passion, and dying for the
poor soul, springeth up in eternity, and it is the
right song of the redeemed bride, which riseth up
in the Father, where the souls so highly rejoice,
1 dependants, that the driver is captivated, and his 3 confederates
accomplices.
[or followers].
37. And here is fulfilled that which king David
descanteth upon : Thou shalt rejoice to see how the
wicked are recompensed ; how the wicked driver
4occasioner, [hunter or oppressor], and 4 incendiary of malice
or stirrer up . . . '
of evil. and wickedness, is tormented in his prison; for
the sins that are washed away shall not appear in
heaven (as in the abyss of hell) in the form of
fire ; but as Isaiah said, Though thy sins were as
red as blood [or scarlet], (if thou turn) they shall
be like wool} white as snow ; they shall stand in
Ch. 19] ENTERING OF THE SOULS TO GOD 489
a heavenly figure, for men to sing of in a hymn
of praise, and a psalm of thanksgiving, for their
deliverance from the driver.
38. And now seeing the departure of souls is
various, so also their * source [quality or condition] l Or torment
after their departure is various ; so that many of
the souls departed 2 are indeed for a long time in 2 Or have a
purgatory for
purgatory, if the soul had been defiled with gross a tedious
wh.il 6.
sins, and hath not rightly stepped into the true
earnest regeneration, and yet do hang a little to it ;
as it useth to be with those that have been laden
with temporal honour and might [or authority and
power], where many times their own power and
profit prevaileth over right, where wickedness or
malice (and not wisdom) is the judge ; and here a
great burthen is laid upon the poor soul, and that
poor soul also would fain be saved.
39. Here cometh man, and prayeth before God
for forgiveness of sins, and the fox hangeth behind
his cloak ; he would be justified, and his un-
righteousness sticketh in the abyss, and that will
not suffer him to enter into the new regeneration ;
his covetousness hath taken too much hold of him ;
his wicked Babel (of Antichrist's opinions) will not
let him come to the true earnest conversion ; they
bar up the gate of love, [and] the spirit of this
world (in the lust of the flesh) continueth always
[predominant or] chief.
40. And yet however, when the point [or hour]
of death cometh, that the conscience is roused, and
490 THE THREE PRINCIPLES [Ch. 19
that the poor soul beginneth to tremble for great
fear at the [torment or] source of hell, then these
also would fain be saved, though there is very little
faith in them, only mere unrighteousness, falsehood,
and pleasure of the earthly life. The groanings and
tears of the poor stand hard before it, and the devil
readeth the book of conscience to the mind ; and
there standeth also before the mind the pleasure of
the world, and [the person] would fain live [some-
what] longer, and promiseth to lead a life in
[forbearance of evil, or] abstinence ; and the mind
inclineth a little towards God [or goodness], but the
sins beat that [inclination] down again, and then
*0run- there ariseth great doubt in * unquietness ; yet,
righteousness. in-
nevertheless, many of them lay hold on the Saviour
by a thread.
41. And now when death cometh and severeth
the body and soul asunder, then the poor soul
hangeth by a thread [of faith], and will not let go ;
2 budded and yet its 2 essences stick fast in the anger of
essential
virtues. God, the source [or pain] of the gross sins 3 torment
3 boil up in it. ^ tke thread of faith (in the new regeneration) is
very weak ; and here therefore now they must
press through the gate of the deep, through the
passion, and through the death of Christ, [through
the kingdom of hell], to God ; and hell hath yet a
strong band about the soul, the falsehood is not yet
washed off.
42. There then saith the bridegroom, Come ! On
the other hand, saith the poor soul, / cannot yet,
Ch. 19] ENTERING OF THE SOULS TO GOD 491
my lamp is not yet trimmed. Nevertheless it
holdeth the Saviour fast by the thread [of faith],
and setteth its imagination [or desire] (through
the thread of faith and confidence) further into the
Heart of God ; where then at last it is ransomed
out of the putrefaction, through the passion of
Christ.
43. But what its putrefaction is, my soul doth
not desire to try by participating with them ; for
it is their abominable sins, which are kindled in
the anger of God ; there must the poor soul * bathe, l Or swim,
till it cometh into the rest, through the small faith ;
where its clarification [or glorification] shall not in
eternity be like the true-born saints. Although
indeed they are redeemed out of hell, and have
fruition of the heavenly joy ; yet the greatest joy
standeth in the earnest regeneration, wherein there
springeth up paradisical virtue [or power] and
wonders.
44. And thy worldly bravery, glory, beauty, and
riches, will not exalt thee before God, as thou
supposest, nor yet thy office which thou didst bear
here, be it the kingly or priestly office ; if thou
desirest to be in heaven, then thou must (through
thy Saviour) be new born ; thou must endeavour
to bring thy subjects unto righteousness, and then
thou wilt shine (with thy office) as bright as the
lustre of heaven, and thy works will follow thee.
0 Man ! consider thyself in this.
45. But thou earthly Babel, what shall I write
492 THE THREE PRINCIPLES [Ch. 19
much of thee for ? Indeed I must shew thee the
ground, that thy hypocrisy may be brought to
light, and that the devil may not continue (in such
a manner) to stand in an angelical form, and in the
voluptuous kingdom of this world (in man) be a
god, which is his highest endeavour.
46. Behold, thou callest thyself a Christian, and
thou boastest [that] thou art a child of God ;
this thou confessest with thy mouth, but thy heart
is a thief and a murderer; thou endeavourest
after nothing else but honour and riches, and thy
conscience regardeth little by what means thou
attainest them [whether by hook or by crook].
Thou hast a will, one day, to enter into earnest
repentance, but the devil keepeth thee back, that
thou canst not ; thou sayest to-morrow, [to-morrow],
and that is always so, from time to time ; and thou
thinkest with thyself, if I had my chest full, then
I would give to him that hath need, [and become
another man]. If I had but enough to serve my
turn [beforehand], that I may not come to want
myself. This is thy purpose till thy end, which
the devil persuadeth thee that it is far off from
thee.
47. In the meanwhile, thou consumest the sweat
and blood of the needy, and thou gatherest
all his miseries and necessities on a heap in thy
soul ; thou takest his sweat to maintain thy pride
therewith, and yet thy doings must be accounted
holy ; thou givest scandal to the poor, so that by
Ch. 19] ENTERING OF THE SOULS TO GOD 493
thy example and doings, he cometh to be vile [and
wicked], and to do that which is not right in the
presence of God ; he curseth thee, and therewith
causeth himself to perish also ; and thus one
1 abomination generateth another, but thou art the 1 one sin
bringeth|
first cause thereof. And though thou settest forth forth another,
thyself never so wisely and handsomely, yet the
driver is still before thee, and thou art the root of
all those sins [which thou causest in others by thy
hardness or oppression].
48. And though thou prayest, yet thou keepest
thy dark garment on still, which is defiled with
mere 2 calumny, with usury, covetousness, high- 2 slander,
mindedness, lechery, whoredom, wrath, envy, and
robbery, [thy mind] is murderous, envious, and
malicious ; thou criest to God that he should hear
thee, and thou wilt not pull off this furred coat.
Dost thou think that such a devil shall enter into
God, or that God will let such a rough devil
into him ? Thy mind standeth in the figure of a
serpent, wolf, lion, dragon, or toad ; and when thou
3 carriest thyself so sprucely, thou art scarce 3 dost prank
[thought] a subtle fox ; but as the will and the demurely and
source [or quality] of thy heart is, so standeth thy
figure also [before God], and such a form thy soul
hath. And dost thou suppose that thou shalt bring
such a pretty beast into the kingdom of God ?
49. Where is thy image of God ? Hast thou not
turned it into a horrible worm and beast ? 0 !
thou belongest not to the kingdom of God, except
494
THE THREE PRINCIPLES
[Ch. 19
1 Or inter-
cession.
thou be born anew, and that thy soul appear in
the image of God, then the mercy of God is upon
thee, and the passion of Christ covereth all thy sins.
50. But if thou perse verest in thy bestial form
till the end, and dost then stand, and givest God
good words, that he should receive thy beast into
heaven, whereas there is no faith in thee at all, and
thy faith is nothing else but an historical know-
ledge of God, which [history] the devils also know
very well ; then thou art not fastened to the band
of Jesus Christ, and thy soul continueth to be a
worm and a beast, and it beareth not the image
of God ; and when it departeth from the body, it
continueth in the eternal fire, and never more
reacheth the gate of the breaking-through.
The Earnest Gate of the Purgatory.
51. Then the mind asketh, May not a soul by
the intercession of men [or their praying for them],
be ransomed out of purgatory ? Antichrist hath
played many juggling tricks with this, and hath
built his kingdom upon it ; but I shall here shew
you the root, which is highly known [by us] in the
light of nature.
52. Men's l praying for, prevaileth thus far; if a
soul hangeth to the thread of the new regeneration,
and that it is not a total worm and beast, and that
it presseth into God with an earnest desire, and
if there be true Christians [there], which stand
unfeignedly in the new birth, and that their spirit
Ch. 19] ENTERING OF THE SOULS TO GOD 495
of the soul (in their burning love towards the poor
soul) doth press into God with the thread of the
band of the poor soul, then indeed it helpeth the
poor soul to wrestle, and to break in pieces the
chains of the devil, especially if it be done before
the poor soul be departed from the body ; and
especially by parents, children, sisters, and brothers,
or kindred of the blood. For their tinctures qualify
[or mingle] therewith, as being generated from one
and the same blood ; and the spirit of their soul
entereth much more freely and willingly into this
great combat, and getteth victory much sooner
and more powerfully than strangers, if they stand
in the new birth ; but without the new birth no
victory is gained. There is no devil that doth
destroy another [devil].
53. But if the soul of the dying party be quite
loosed off from the band of Jesus Christ, and that
itself (by its own pressing in) doth not reach the
thread [of faith], then the prayers of those that
stand by about it help not, but it is with them,
as Christ said to his seventy disciples, which he
sent abroad, When you enter into a house, salute
them [that are in if]. And if there be a child of
peace in that house, then your salutation of peace
shall rest upon it, but if not, then your salutation
shall return to you again. Thus also their hearty
wish of love, and their earnest pressing in to God,
returneth again to the faithful, who were so
heartily inclined to the soul of their friend.
496
THE THREE PRINCIPLES
[Ch. 19
1 pope or
ministers.
2 Or is
founded.
8 in thy
unrepentant
garment of
sins.
* Or between
time and
eternity.
6 princely
potentates.
6 pope or
minister.
54. But concerning the feigned masses for souls
which the 1 priests say for money, without any true
devotion, and without hearty pressing in to God,
that is altogether false, and 2 standeth in Babel ;
it helpeth the soul little or nothing ; it must be an
earnest fight that must be had with the devil,
thou must be well armed ; for thou enterest into
combat with a [mighty] prince, look to it that
thyself (in thy 8 rough garment) be not beaten
down.
55. I will not say, that one that is a true
believer [or truly faithful] in the new birth, cannot
(with earnest combating) help a soul, which moveth
in the * door of the deep between heaven and hell ;
but he must have sharp weapons, when he hath to
do with 6 principalities and powers, or else they will
deride and scorn him ; as it is done for certain,
when the 6 priest, with his glistering cope [or other
fine clothes], cometh between heaven and hell, and
will [undertake to] fight with the devil.
56. 0 ! hear thou 6 priest, there belongeth neither
gold nor money, nor any self-chosen holiness about
it ; there is a very worthy Champion which assisteth
the soul ; and if it getteth no victory in him, then
thy hypocrisy will not help it. Thou takest money,
and sayest mass for every one, whether they be in
heaven or in hell, thou dost not inquire after that ;
and besides, thou art altogether uncertain of it,
but only thou mayest be sure, that thou appearest
before God to be a perpetual liar.
Ch. 19] ENTERING OF THE SOULS TO GOD 497
57. But that they have hitherto ascribed such
acute knowledge to the soul, after the departure of
the body, that thing is very various, according as
the soul is variously armed. If it here (in this
body) entered into the new birth, and if itself was
entered, with its noble Champion [Jesus Christ],
through the gates of the deep, to God, so that it
hath received the crown of the high wisdom from
the noble virgin, then indeed it hath great wisdom
and knowledge, even above the heavens, for it is in
the bosom of the virgin, through whom the eternal
wonders of God are opened. This [soul] hath also
great joy and clarity [brightness or lustre], above
the heavens of the elements ; for the glance of
the holy Trinity shineth from it, and clarifieth
[brighteneth, or glorifieth] it.
58. But that they should ascribe great know-
ledge to a soul (which scarce at the end, with great
danger, is loosed from the band of the devil, and
which in this world did not so much as once care
for the wisdom of God, but looked after its pleasure
only, and which hath not in this world been once
crowned with the Holy Ghost) that is not so.
Doth not Christ himself say, The children of this
world are wiser in their generation than the
children of light ?
59. If the soul be freed from the bands of the
devil, then it liveth in meekness, and in great
humility, in the stillness of the 1 element, without » eten.ai
the springing-up of any works ; it doth no miracles
32
498 THE THREE PRINCIPLES [Ch. 19
[or sheweth no works of wonder], but humbleth
itself before God. Yet it is possible for the highly-
worthy champion-like souls to do wonders ; for
they have great knowledge, and power [or virtue],
though they all appear (in the humble love) before
the countenance of God, and there is no grudging
among them.
The true Door of the Entrance into Heaven ,
or into Hell.
60. Reason always seeketh for paradise, out of
which it is gone forth, and it saith, Where is the
place whither the souls go to rest in? Whither
flieth it when it departeth from the body ? Doth
it go far, or doth it stay here ?
61. Although we may be hard to be understood,
in our high knowledge, (because a soul that desireth
1 Or under- to x see it, must enter into the new birth, or else
it standeth behind the veil [of Moses], and asketh
continually, Where is the place ?), therefore we will
set it down for the sake of the lily-rose, where then
the Holy Ghost will open many doors in the
2 to be opened, wonders, which men now hold for 2 impossible;
8 Or at home, and in the world none is 3 therein, but they are
4 Or at Babel. 4 in Babel.
62. Therefore now if we will speak of our native
country, out of which we are wandered with
Adam ; and will tell of the resting-place of the
6 Or to think souls ; we need not to 6 cast our minds afar off ; for
distant place, far off and near is all one and the same thing with
Ch. 19] ENTERING OF THE SOULS TO GOD 499
God ; the place of the holy Trinity is l all over. 1 Or every-
Heaven and hell are [everywhere] all over in this
world, and the man (Christ) dwelleth all over,
for he hath laid off the corruptibility, and hath
swallowed up death, as also that which is [fragile
or] temporal, and he liveth in God ; his body is
the substance of the element, which out of the Word
of the mercifulness, is from eternity generated out
of the gates of the deep ; it is the 2 habitation, where 2 Or refresh-
ment.
the sharpness of God breaketh open the darkness,
where the eternal virtue [or power] appeareth in
wonders ; and it is the tincture of the Deity, which
is before God, out of which the heavenly virtues
are generated ; its name is Wonderful ; the earthly
tongue cannot express it.
63. And Adams body was also created out of
it ; and the whole world was made through the
element out of its issuing forth. Now therefore
this gate is [everywhere] all over ; that which is
most inward is also the most outward, but the
middlemost is the kingdom of God ; the outward
world hangeth to the outermost, and yet is not
the outermost ; but the ground of hell is the outer-
most ; and none of them all comprehendeth the
other, and yet they are in one another, and the
one is not seen in the other, but the 8 source which * Or property
is broken forth.
64. We find indeed the virtue of the kingdom
of heaven in all things ; and also we find the virtue
[or effect] of the kingdom of hell in all things ; and
500 THE THREE PRINCIPLES [Ch. 19
yet the thing is not hurt [or disturbed] by either
1 Or the one of them, but what is not generated out l of one [of
eternal.
them alone J.
65. The soul of man is generated out of the
gates of the breaking-through out of the outward
into the inward, and is gone forth out of the
2 the spirit inward (in 2the out-birth of the inward) into the
of this world. , , , r , -, .
outward ; and that [SOU1J must enter again into
the inward ; if it remain in the outward, it is in
hell, in the deep great wideness [vacuum or space],
without end, where the source [or the rising
tormenting quality] generateth itself according to
the inward, and in itself goeth forth into the
outward.
66. The source in the breaking-forth out of the
outward into the inward, is the sharpness and the
almightiuess of the kingdom of the heavens over
the outward ; the outward is the eternal band, and
the inward is the eternal virtue and light, and
cannot perish. And thus God is all in all, and yet
there is nothing that comprehendeth or detaineth
him, and he is included in nothing.
67. Therefore the soul (when it departeth from
the body) needeth not to go far ; for at that place
where the body dieth, there is heaven and hell ;
and the man Christ dwelleth everywhere. God
and the devil are there, yet each of them in his own
kingdom. The paradise is also there; and the
soul needeth only to enter through the deep door
in the centre. Is the soul holy ? Then it standeth
Ch. 19] ENTERING OF THE SOULS TO GOD 501
in the gate of heaven, and the earthly body hath
but kept it out of heaven ; and now when the body
corneth to be broken, then the soul is already in
the heaven ; it needeth no going out or in, Christ
hath it in his arms, for where the four elements
break, there the root of them remaineth, which is
the holy element, and therein the body of Christ
standetb, and also the paradise, which standeth in
the springing source of joy ; and that element is
the soft still habitation.
68. So also it is with the damned [soul], when
the body breaketh the soul needeth no flying forth,
or departing far away ; it remaineth in that which
is outermost l without the four elements, in the 1 beyond,
darkness, and in the 2 anguishing source ; its source 2 Or aching
is [that which cometh] after the light, and its
rising [or springing-up] is enmity against itself,
and so climbeth continually aloft over the thrones
of the Deity, and findeth them not, to eternity ;
but it rideth in its pride aloft over the thrones, in
their own game, with the strong might of the
grimness ; of which you shall find at large, about
the description of the Last Judgment.
THE TWENTIETH CHAPTER
Of Adam and Eve's going forth out of Paradise,
and of their entering into this World.
And then of the true Christian Church upon Earth, and
also of the Antichristian Cainish Church.
1. "I FERE we shall not be acceptable to the
J — L Antichrist, much less to his stout horse
[or stately beast]. But seeing it thus appeareth to us
(in the wonder), we will describe it for a Memorial
to ourselves, and behold how the beginning and
end of everything is, that we also (in our combat)
1 Or in the may labour in the 1 gate of the deep ; although it
Mysteries. be plain that we have nothing else to expect, in
this world, for this revelation [or manifestation],
from Antichrist and his beast, but scorn [contempt],
disgrace, and danger of our temporal life, yet we
comfort ourselves with the eternal conquest in our
Saviour Christ, wherein we have to expect our
great recompense, the glimpse of which appeareth
2 Or in great to us here, 2 in the great wonder ; for which cause
we will proceed, and not look upon this world, but
esteem that which is to come greater than all.
2. Our writing also will serve in its due time,
502
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 503
when the 1 lily-rose shall blossom ; for in these l the blossom
of the sweet
[writings] there is many a noble rose-bud, which at smelling
present (because of the great darkness in Babel)
cannot be known ; but there is a time, wherein it
shall 2 stand according to its spirit. 2 Or be
. , . •• known.
3. Now if we here discover the Antichrist, the
devil (8in his beast) will mightily resist us, and3 Or by.
cry out upon us, as if we would stir up [sedition]
tumults and uproars ; but that is not true. Do
but earnestly consider what a Christian is; it
belongeth not to him to make uproars, for he is a
sheep, in the midst among wolves, .and must be in
the form and mind of a sheep, and not of a wolf.
4. Though indeed the spirit of God (in zeal and
in the great might of the Father) armeth many in
the fierceness [or wrath], as may be seen by Elias ;
where sometimes the sword of the wrath of God is
given to the angel, for the slaying of Baal's priests
in Babel by Elias. Also, where Moses brake the
tables, and employed the sword against the sin of
the worshippers of the calf ; which neither Moses
doth, nor Elias ; but the fire of the wrath of God,
by Elias, on the mount.
5. Now when God the Lord had pronounced
Adam and Eve's sentence, about their earthly
misery, labour, cares, and hard burthen, which
they must bear, and [that he had confirmed them]
husband and wife, and also bound them in the oath
of wedlock, to keep together as one [only] body,
and to love and help one another, as the members
504 THE THREE PRINCIPLES [CL 20
of one [and the same] body, they were then wholly
naked, they stood and were ashamed of their earthly
image, and especially of the members of their
1 Or privities. l shame ; also [they were ashamed] of the 2 excre-
dung< ment of the earthly food of their bodies, for they
saw that they had a bestial condition, according to
the outward body with all its substance ; also heat
and cold fell upon them, and the chaste image of
8 Or lost. God was 3 extinct; and now they must propagate
after a bestial manner.
6. And then God the Lord, through the spirit
of this world, made them clothes of the skins of
beasts, and put those on them through the spirit
of this world, that they might see, that (according
to this [outward] world) they were beasts ; and
[he] taught them how they should seek the
wonders, in the spirit of this world, and manifest
them, and clothe themselves out of the wonders.
7. And here it may be seen very perfectly, that
man in this world is not at home, but he is come
into it as a guest, and hath not brought the clothes
of this world with him, (as all other creatures that
are at home therein do), but must borrow clothing
4 Or from the from the 4 children of the stars and elements, and
creatures of
the four must cover himself with strange clothing, which
elements.
he brought not along with him when he entered
into the spirit of this world, with which he strutteth
like a proud bride, and sheweth himself, supposing
that he is very fine and brave in it ; and yet it is
but borrowed from the spirit of this world, which
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 505
in its due time taketh it away again, and lendeth
it him but for a while, and then consumeth it
again.
8. And this is done to the end (because the
spirit of this world continually seeketh the noble
virgin of the divine wisdom, and knoweth that she
is in man) that man should seek the great wonders
that are in l it, and bring them to light : l It still » the spirit of
supposeth, that it shall through man bring the
noble tincture to light, that the paradise might
appear, and that *it might be freed from vanity.
9. For the holy element continually Mongeth "Orlaboureth.
[or groaneth] through the four elements, to be
released from the vanity of the four elements ; in
like manner also the qualifying [or influence] of
the grim [constellations or] stars [laboureth] ; and
therefore it driveth man to seek such wonderful
forms [or ways], that the eternal wonders of God
might be 3 manifested, which (in the breaking of'Ordis-
the world) shall stand all (in the 4 figure) in the4figureof
shadow. the world-
10. Therefore all arts and sciences [or trades]
are (through the starry spirit of this world) from
God, 6 manifested in man, that they may appear in 5 Or brought
wonders ; and to that end God created this world,
that his wonders might be made 6 manifest ; and 6 Or known.
therefore God permitted that man is entered into
the spirit of this world, that he might manifest his
wonders through him. Yet he desireth also that
7 he should not misuse this world, but that he7 man.
506 THE THREE PRINCIPLES [Ch. 20
should go again out of this world into him ; he
desireth that man should be where he is. And
therefore he instantly shewed Adam and Eve their
1 the clothing monstrous form, by the 1 bestial clothing which he
of the skins J . & .
of beasts. put on them, per spiritum majoms mundi [by the
spirit of the great world].
11. But now if Adam had continued in paradise,
he would have been able to manifest the wonders
much better, for they would have been much
nearer to the form of angels, and such great sins
and abominations had not been brought to effect
2 many arts with 2 many, as is usually done now.
and sciences, . . - , . r „
or trades. 12. But the spirit of the gnmness [or fierceness J
in the eternal source [or working property] would
also be manifested, and open its wonders ; of which
much may not be written, for it is a Mysterium
[Mystery or hidden secret] that belongeth not to
us to open, though indeed we have the knowledge
of it ; let it stay till the time of the lily, wherein
then the rose will blossom, and then the thorns (in
Babel] will not prick us.
3 Or snares of 13. When the 3 chains of the driver are broken,
the hunter. , 11-1
and the thorny bush is burnt, then one may go
more safely by the thorns of the burner ; and then
this Mysterium [or hidden secret] may well stand
in the light ; for it is great and wonderful, and
reacheth into the gate of the Father.
14. The rose-branch in the wonders will under-
stand us well ; but Babel is not worthy of it. She
seeketh nothing but the thorns, and loveth to strike
Ch. 20] ADAM AND EVfi's GOING OUT OF PARADISE 507
with them ; therefore we will give the l driver no J hunter or
cause [to do so], but rather Met these Mysteries o^F"
** -* » v/r r6scrv
stand for the children of the lily-rose ; they are ^l?686 .
* J Mystenes.
8 wise, and have the noble tincture * in the light ; the
lustre of the driver will be no more so esteemed,
for the guests of this world have that [government] knowledg*
in hand.
15. Thy proud horse [or beast], thou shameful
whore, shall ride no longer alone over the bended
knees; in that time it will no more be said, The
power [might or authority] sticketh in my chest of
money ; that mineral [or metal] becometh a blossom
in the light ; and the tincture standeth in the
blossom of the lily ; stones are of as much worth
[as that metal is] ; 5 the clothing of the virgin is 5 Or the
brighter than thy pride. How finely doth the orna-
ment of this world stand on modesty and the fear w
of God, if the heart be humble? How doth thy
silken and golden clothes adorn thee ? Dost thou
not appear in God's deeds of wonder ? Who will
call thee a false woman, if thou be so very chaste ?
Dost thou not stand to the honour of the great
God ? Art thou not his work of wonder ? Is there
not a friendly 6 laughter before thee ? Who can 6 mirth or
i * i n mi cheerfulness.
say that thou art a wrathful woman ? Ihy modest
countenance shineth over 7 mountains and valleys. 7 high and
Art thou not at the end of the world, and [will not]
thy glance [or lustre] be espied in paradise ?
Wherefore standeth thy mother in 8 Babel, and is s Or in
so very malicious ? 0! thou shameful whore ; get jangling.
508 THE THREE PRINCIPLES [Ch. 20
1 with wrath, thee out, for Babel is J on fire, or else thou wilt be
or with the .
devouring burnt thyself.
16. Or dost thou suppose that we are mad? If
we did not see thee, we would be silent. Thou
boastest now (by thy flatterers) of a golden time ;
but they are most of them wolves of Babel ; when the
day breaketh, then they will be known. Or should
I not tell thee this, thou proud whore ? Behold,
when thou with Adam and Eve wentest out of
paradise into the spirit of this world, then thou
wast as a god in the spirit of this world ; thou
mightest seek all Mysteries, and use them for thy
ornament. If thou hadst always gone clothed in
silk and purple [or scarlet], yet thou hadst not
[thereby] offended God ; but thou hadst gone
[in them] to the honour of the great God in his
deeds of wonder. Wherefore hast thou forsaken
1 Or God and the2love, and art become a murderer? Was not
goodness. 1 , ,_.
covetousness thy sin, in that thou afford est not
thy members so much as thyself? Thou desirest
to be only fine thyself alone. Thy way only
8 Or must. 8 should be holy. Wherefore was the fratricide
between Abel and Cainl The self-honouring
pride brought it about, so that Cain envied
4 honesty. A bel's 4 uprightness, for the sake of which he was
so much beloved of God. Wherefore was not
Cain also humble and pious?
17. Wilt thou say, The devil beguiled him ? Yes
indeed, and he beguileth thee too, so that thou
enviest the comeliness and beauty of others. Hath
Ch. 20] ADAM AND EVE*S GOING OUT OF PARADISE 509
God made thee a degree higher ? Art them not a
child of Eve ? Prithee tell me the truth, Art thou
not the Antichrist, which under a cloak [of being
counted the minister and servant of God] ridest
upon the devil's horse ? Methinks I see thee.
Hearken ! When thou wentest out of paradise
into this world, wherefore didst thou not continue
in one [only] love? Wherefore didst thou not
rejoice in thy neighbour ? Wherefore didst thou
not love the members of thy body ? Why dost
thou not adorn thy brother with thy ornament?
Didst thou not see him plainly ? Was not the
earth thy own ? Thou mightest have made what
thou wouldst of it. Who did hinder thee in it?
Why didst thou not eat with thy brother ? Thou
mightest have had fully enough ; there would
never have been any want. If thy humility
towards thy brother had continued, then his also
had continued towards thee. And then what a
fine habitation and dwelling had there been upon
earth. What need had there been for thee to have
coined silver and gold, if unity had continued?
Thou mightest have made thy ornaments of it well
enough ; if thou hadst adorned thy brother and
sister, then they would have adorned thee again
with their ready serviceable love. Dost thou think
it had been a sin, if thou hadst gone in pure silk
and gold, for the benefit of thy brother, and to
the honour of the great God ?
18. 0 thou blind Babel \ I must tell thee, how
510 THE THREE PRINCIPLES [Ch. 20
thou becamest thus mad ; thou hast suffered thyself
to be possessed by the region of the stars, and to
be led by the abominable devil, and art become a
perjured [or forsworn] whore to God, and neverthe-
less, thou hast built thyself a kingdom upon earth ;
1 the stars as l they lead their region, thou leadest thine ; as they
order their .
government generate by the elements, and consume it again, so
dost thou with thy children also ; thou generatest
them and killest them again ; thou makest war,
and art a murderer for thy pride and covetous-
ness sake, so that thou hast no room at all upon
the earth.
19. Dost thou suppose that God taketh pleasure
in it ? Yes, the spirit of the great world is pleased
with it ; and through that spirit the fierce anger of
God [is also pleased], because they qualify [or
mingle] one with another, and out of one and the
same root.
20. Dost thou suppose that all the Prophets
have spoken from the pleasant kind love of God,
from the Heart of God, when they said to the
kings of Israel, Enter into battle, thou shalt
overcome, God shall give you victory ? Indeed
they spake from God, but from his fierce wrath
against sins, through the spirit of the great world,
which would devour again what it hath made,
because the love was extinguished.
21. Or dost thou suppose that God sent Moses
to slay the kings of the heathen in the Promised
Land, and that he is so well pleased with murder-
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 511
ings ? No, friend, look under the veil of Moses, and
thou shall find it quite otherwise.
22. Why did God keep Israel forty years in the
wilderness, and fed them with * heavenly bread ? J manna.
That they should be a people full of love, such as
love one another, and should depend on God in
one love ; and therefore he gave their laws bright-
ness [or clarity], to see if they could live in the
love of the Father, and then he would have sent
them among the heathen, to turn them with their
wonders ; as was done at the time of the Apostles.
And in that he fed them from the ^heaven, and that
none of them (which gathered much or little) had
any want; thereby they ought to have known,
that the kingdom [the power and all] is God's,
and that they were in him ; they ought to have
left their covetousness, and to converse among
one another with brotherly love, none ought
to look after covetousness, because he horribly
punished 2it. > covetous-
23. Also when the heathen should hear, that nes8'
God would send this people, which he had brought
out of Egypt with great wonders [or miracles],
among them to destroy them, that they should
turn to God, and depart from covetousness, and
enter into brotherly love, therefore he gave 3 them 3 the heathen.
a long time of respite ; as also to Israel (whom he
fed from heaven) for an example, that one people
should be an example to the other, that there is a
God that is almighty. But they being earthly,
512 THE THREE PRINCIPLES [Ch. 20
both of them, and only evil, and being they did
live in the Father's fierce anger, therefore the
anger and severity of God lusted also to devour
his wrath, them, because they continually kindled 1it.
24. Therefore he said to Joshua, Pass over
Jordan, and destroy that people; and leave none
of them among you, that you be not polluted.
This (saying of his) proceeded not out of his love,
when he bid him kill the heathen ; as also the
Prophets did not all speak from his love, but from
his anger, which was awakened by the wickedness
of man ; so also he speaketh many times through
the spirit of the Prophets in the great world (in
the Prophets and in Moses) in the fire, or in other
terrors, in an angry zeal.
25. And should we therefore say, that God is well
pleased with anger and strife ? No, the Prophets
complained often (in the Holy Ghost [or spirit] of
God) that this evil people offended their God, when
they moved him to anger, so that accordingly his
severe wrath went forth and devoured them.
David saith, in the fifth Psalm, Thou art not a
God that art pleased with wicked ways.
26. Now if man awaken sin, then the fierce
anger [or severity] of God is stirred in himself, viz.
in man, which otherwise (if man did stand in
humility) would rest and be turned into great joy,
as was often mentioned before. But now when he
burneth [in wrath], then one people devoureth the
other, and one sin destroyeth another. If Israel
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 513
had been l upright, they had not been put to make l honest,
war, but they should have entered in with wonders, taYfXd°
and have converted the people ; Moses should have th
led them into the [Promised] Land with his
[miracles or] deeds of wonder. But because they
were wicked, they could not enter in (with the
brightness of Moses, with deeds of wonder, in the
lustre [or glance] of the Father) to convert the
heathen ; but Moses (with his deeds of wonder)
must stay in the wilderness, and the whole people
was consumed and devoured in the wrath ; and
Joshua must war with the heathen, and destroy
them, for one 2 wrath devoured the other. 2 ^ one 8in
27. Whereas Joshua was an image and simili-
tude, that Israel (because they could not subsist
in the Father's clarity and love) should be led by
the second Joshua (or Jesus) out of the wrath into
the love, through the breaking of his body, and
entering into death. Moses must enter through
death into life, and bring his clarity through
death into life ; even as he appeared with Elias on
mount Tabor to the second Joshua (or Jesus), in
the clarity of the Father, and shewed him the
pleasure of the Father, [viz.] that he (the second
Joshua) should bring Israel through his death and
clarity into the Promised Land of paradise.
28. Yet it could not be (how vigorously soever
it was sought after) that man (in his own power)
could enter into paradise. And therefore poor
captive man must sit in this world in the devil's
33
514
THE THREE PRINCIPLES
[Ch. 20
1 From the
grim wrath
the devil's
weeds or
tares are
sown among
the wheat.
murderincr den : where now the devil hath built
O '
his chapel close by the Christian Church, and hath
quite destroyed the love of paradise, and hath in
the stead thereof set up mere covetous, proud, self-
willed [or self-conceited], faithless, sturdy, malicious
blasphemers, thieves and murderers, which lift
themselves up against heaven and paradise, and
have built themselves a kingdom (according to the
dominion of the fierce sour [stars or] constellations),
wherein they domineer (with silver and gold) and
consume the sweat one of another ; whosoever is
but able, oppresseth the other to the ground. And
though he flee before him, yet then he only
putteth forth his dragon's tongue, and spitteth fire
upon him ; he terrifieth him with his harsh voice,
and plagueth him day and night.
29. What can be said of thee, 0 Cain1* Dost
thou suppose that God doth not see thee ? Thou
monstrous beast, thou shalt stand naked, as the
spirit in the wonders doth signify, that thy orna-
ment may be made known. How art thou become
thus? 0 Eve\ are not all thy children, which
thou hast brought forth, all come out of thy loins ?
Was it then the purpose of God that the evil should
domineer among the good, and one plague another ?
30. 0 no : But the devil, who is a cause of the
1 wrathfulness. Adam was made good out of the
pure element, but the longing [desire or lust] of
the devil deceived him^ so that he went into the
spirit of this world.
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 515
31. And now it cannot be otherwise, the two
kingdoms wrestle one with another in the children
O
of men ; the one is the kingdom of Christ, [gener-
ated] through the new birth into paradise ; that
(in this world) is miserable and contemned, there
are not many that desire it, for it hath mere scorn
and contempt from the devil and his followers ; it
consisteth in righteousness and truth, and that is
not valued in this world, and therefore it must lie
at the rich man's door with poor Lazarus, and at
his feet. If any do but let it appear that they are
the children of God, then the devil' will away with
them presently, or else will put them to such scorn
and disgrace, that they cannot be known ; that
so the devil may continue to be the great prince
upon earth, and that the world may not learn to
know him.
32. The other kingdom is that of Antichrist, with
a golden [splendour or] glance, prancing in state,
glistering on every side. Every one saith, It is a
happy thing, for it adorneth itself most sumptuously,
and setteth its seat over the hills and mountains ;
every one saluteth it [or doeth it reverence]. It
draweth the tincture of the earth to itself, that it
may glister alone ; it bereaveth the kingdom of
Christ of its temporal [food, livelihood, or] bread ;
it devoureth the sweat of the needy, and saith to
him, You are mine, I am your God, I will set you
where I please ; you are the dog that lieth at my
feet ; if I had a mind to it, I could hunt you out
516 THE THREE PRINCIPLES [Ch. 20
of my house, you must do what I will. And the
needy worm must say, I am your poor servant,
do but spare my life. And if he squeeze out
the sweat of his brows, so that he smarts, which
1 lord or his J master consumeth [or spendeth], then he
superior. , . . . ..
growetn impatient with his master, and curseth
him, and seeketh out ways of lying and deceit,
and by what way he might make his heavy
burthen lighter.
33. And then if he findeth his master so unjust,
that he riseth up against him, and taketh away
2 Or false. his 2 unrighteous bread, which he thinketh to eat
* Or piagueth. under a soft yoke, and 3 worrieth him to the utter-
most, and leaveth him no time to escape, he sticketh
full of impatience under that heavy burthen, and
grumbleth and murmureth, and seeketh all evil
devices to ease his yoke, that he might eat his-
bread in quietness ; and yet it will not be, the
driver [hunter, cruel tyrant his master] is behind
him, and taketh away his bread, and feedeth him
with sorrow under his yoke.
34. And then he studieth cunning and deceit,
and casteth about [to find] which way he may, by
shifts and tricks, fill his belly and live ; he curseth
his master secretly, and though he stealeth away
covertly by some slight the bread of another needy
man, yet that must be right [with him] ; and his
master doth not regard it, so he eateth not of his
cost, and so that he continue to be his dog under
his yoke. Thus the master [lord or superior] ia
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 517
unrighteous and l wicked, and maketh also that 1 evil or false,
his servant is unrighteous and * wicked ; whereas
otherwise (if he might eat his bread under an
easy yoke) he would not be so cursed, and
cunning in thievery.
35. But what will the spirit of this kingdom
say ? Art thou not shining in splendour ? Hast
thou not taken possession of all ? Hast thou not
the earth in possession freely as God ge-ve it thee ?
Dost thou not right ? Dost thou not punish the
wicked, and look to it, where the enemy breaketh
it ? Dost thou not defend thy country ? Art thou
not a light to the blind, and appointest teachers
for them, which 2 drive them to patience? The 2 Or exhort,
kingdom is thine indeed, thou hast purchased it ;
the poor is thy servant indeed, that [in thy opinion]
cannot fail [but be right].
36. But the divine answer in the light of nature
saith to me ; Behold, out of what art thou grown ?
Have I planted thee ? Art thou not grown in my
wild garden ? When Adam went into the wild
garden, there he 3 planted thee. How art thou 8 grafted, or
, n TTTI 1,1- • r inoculated.
grown so great ? Who hath given thee virtue [or
sap], thou wild tree ? My love never stirred thee
up, all thy branches are wild, and thy fruit is wild.
Dost thou think that my soul lusteth after thy
food ? I will not eat of thy fruit : I am strong,
and the kingdom is mine ; he that cometh under
my * wings, I will shelter him, no storm can touch 4 Or fatness.
him ; moreover, the country is mine. I have left
518
THE THREE PRINCIPLES
[Ch. 20
it to you, to be used in unanimous love ; and have
set you out of one [and the same] root, that you
should be alike, and love one another, and prevent
one another in chaste love.
37. Thou wild beast, how comest thou so great
and strong ? Hast thou not trampled in my
garden of roses, and there made thee a couch?
Where are thy brothers and sisters ? How cometh
it to pass, that they lie at thy feet, and that they
are so lean, and thou only art strong [and lusty] ?
Hast thou not devoured my branches, and brought
, calves, forth young wolves, which devour thy l cattle
etc.ep> a '' also? And thou art a beast with thy young
ones ! Should I suffer thee in my garden of
roses ? Where is the noble fruit which I did sow ?
Have you not turned them all into wild branches ?
And where now shall I seek for the fruit and
profit of my garden of roses ? My soul would fain
eat of the good fruit, but thou hast trampled all
under-foot, and made it a den of murder.
38. Besides, I hear a great howling and lamen-
tation, that all thy servants cry woe over thee,
because thou plaguest them ; and moreover, thou
hast shed my noble seed, and not sown it, but
[thou hast sown] thy wild [seed] for [the promoting
of] thy great devouring and pomp. Behold, I
have spewed thee out towards Babel in the press
of my fierce wrath, and there I will press thee ; and
I will plant my lily-branch in my garden of roses,
which bringeth me forth fruit, after which my
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 519
soul lusteth, of which my sick Adam shall eat,
that he may be strong, and may go into paradise.
Of the thrusting Adam and Eve out of the
Paradise of the Garden in Eden.
39. Aud when God had thus provided Adam
and Eve a bestial garment to cover their shame,
and to defend them against the cold, then he let
them out of the garden, and set the Cherubim with
a naked l two-edged sword before it, to keep the ] Or warning
way to the Tree of Life, and he [man] must now sword.0
till the ground. But the understanding of us poor
children of Adam and Eve is 2sunk so much, that 2 darkened,
at our last old age we scarce reach [the understand- Up, or frozen
ing of] any thing concerning the lamentable fall of s
Adam and Eve, seeing we must seek very deep for
it in the centre of the light of life ; for it is very
wonderful which Moses saith, God set the Cherubim
before the garden, to keep and guard the way
to the Tree of Life. Who could understand it ?
If God did not open our eyes, we should speak
simply of a keeper with a sword ; and reason seeth
nothing else.
40. But the noble virgin sheweth us the door,
[and] how we must enter again into paradise,
through the sharpness of the sword ; yet the sword
cutteth the earthly body clean away from the holy
element, and then the new man may enter into
paradise by the way of life. And the sword is
nothing else but the kingdom or gate of the
520 THE THREE PRINCIPLES [Ch. 20
fierceness in the anger of God, where man must
press in, through the fierce [bitter] death, through
the centre, into the second Principle, into the
paradise of the holy element before God ; where
then the fierce [grim] death cutteth off the earthly
body (viz. the four elements) from the holy [one]
element.
41. And the keeper of the garden is the Cheru-
bim, the cutter off of the source [or quality] of the
stars, which holdeth the four elements for a while,
and then breaketh them, and with its bitter sharp-
ness severeth them from the soul, and passeth
away itself also with its sword. This [keeper] is
here in the way, that we cannot come to the Tree
of the eternal Life ; he is in the midst, and
suffereth us not to come into paradise. The gross
Garden of Eden (which is our earthly flesh) is the
hedge [or fortification] before the garden.
42. Now if anybody would come into the garden,
he must press in through the sword of death ;
though indeed Christ hath broken the sword, so
that now we can much easier enter in with our
souls, yet there is a sword before it still ; but he
that findeth the way aright, him it doth not cut
very much, for it is blunt, and it is bent ; and if
the soul goeth but into the gate into the centre,
then it is presently helped by the noble Champion
Christ ; for he hath gotten the sword into his
1 into MS l hands. He is the slain Lamb of the house of
jurisdiction. Israel, in the Revelation of John, which took the
Oh. 20] ADAM AND EVE'S GOING OUT OP PARADISE 521
Book of the x first Principle, out of the hand of 1 shut, barred,
or closed.
the Ancient [of Days] who sat upon the throne,
with his four-and-twenty Elders, which [Book]
had seven seals, or seven spirits of the 2 birth
of God, and opened them ; where the Elders
fell down before him, and worshipped the Lamb
that was slain, and gave praise and honour
to him which sat upon the throne, because the
Champion of the house of Israel had overcome.
The seven golden candlesticks are his humanity,
the seven stars are his Deity, as the divine 3 birth s working or
. revelation.
in itself standeth in a sevenfold form, as it is
explained in the beginning of this book, in the
first four chapters.
43. Thus Moses hath a veil before his eyes ; and
if thou wouldst see his face, then thou must only
set Christ thy Champion before thee, that he may
lift up his veil, and then thou shalt see that Moses
hath 4no horns, but that he is a patient lamb, fast4 no harsh
bound to the death of Christ, and that his veil was a
the Book that was shut, so that we could not be
well enough till the Champion came, and brake its
seven seals with his entering into death, and there
the veil [or covering] was done away ; and in that
Book there stood the holy 6 Gospel of the kingdom
of God, which our worthy Conqueror Jesus Christ
hath 6 left US. 'instead of
, the law, or
44. Now when Adam and Eve went out of the read, or de-
. 1 clared it to us.
garden, they kept together, as now married people
do, and now would make trial of their bestial
522 THE THREE PRINCIPLES [Ch. 20
condition, [to try] what wonders might proceed
from them ; and the spirit of the great world did
well enough teach them, in their reason, what they
were to do. And Adam knew his wife Eve, and
she conceived and bare a son, and called him
Cain; for she said, I have a man from the Lord.
These are sealed words which Moses writeth, that
she said, / have a man from the Lord. [For]
1 the great then said the * major mundus, I have the Lord
world, or .
macrocosm, of this world. Eve spake no otherwise, than as
the Apostles thought, that Christ was to erect a
worldly kingdom ; so Eve thought that her son
(as a strong champion) should break the head of
the devil, and set up a glorious kingdom ; from
whence instantly a twofold understanding [or
different condition] followed, and two sorts of
Churches ; the one [built or relying] upon the
mercy of God ; and the other, upon their own
might [authority or power]. And therefore Cain
could not endure his brother, because Abel pressed
hard upon the mercy of God, and Cain [relied]
upon his own power [might and authority]. He
thought himself to be the lord of the whole world,
as his mother had instructed him ; and therefore
now he would break the head of the serpent in his
own might as a warrior [or soldier], and began with
his brother Abel, for his faith relied not on God,
but on his own power ; and here the serpent did
sting the Treader upon the Serpent in the heel the
first time.
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 523
The Gate of the Mysteries, [or the Exposition of
the hidden Secrets}.
45. Reason saith, How might that come to pass,
that the first man born of a woman was [so evil] a
malicious murderer ? Behold, thou immodest vile
whorish world, here thou shalt find a glass ; behold
thyself [and see] what thou art. Here again the
great secrets meet us in the light of nature,
very clearly and plainly to be understood. For
Adam and Eve were entered into the spirit of this
world, and the region of the four stars, with the
infection of the devil, had miserably possessed them.
And although they did somewhat stick to the word
of the promise, yet the true longing and love
towards God was very much extinguished ; and on
the contrary, the longing and desire after this
world was kindled in them ; and besides, they gat
(from the region of the stars) a bestial lust
[or wanton desire] towards one another, so that
their tincture thus became a fierce bestial [lust
or] longing ; for they had no law but the light
of nature, which they suppressed, and kindled
themselves in wanton [lust], to which the devil
helped them.
46. And now when Eve *was impregnated, her i now began to
, ,. , r , be conceived
tincture was wholly murderous and talse, tor ner with child,
spirit in the love looked not upon God with a total
trust and confidence. Also the wisdom of God
stood hidden in the centre of the light of her life.
524 THE THREE PRINCIPLES [Ch. 20
1 Or incline. Eve did not l unite [or yield herself] to it with love
and confidence, but much rather to the lust of this
world ; she must bring it to pass, if anything were
to be done ; and being her trust was not in God,
so also God was not in her, but in his own centre
[or Principle] ; and the wrath began to flow forth
[boil or work] ; and this is that which Christ said,
An evil tree bringeth forth evil fruit ; and so out
of a false tincture grew a sour evil root, and con-
sequently such a tree and fruit. Also that which
2 Or copula- goeth forth [is] as the tincture in the 2 mixture was,
tion.
and such a child is generated, for the spirit of the
life generateth itself out of the essences.
47. And seeing Adam was gone out of Paradise
into the spirit of this world, therefore now the
strife was already between the two kingdoms (viz.
the kingdom of heaven, and the kingdom of hell)
about the children of Eve ; and here it is seen that
the wrath had the victory ; and the spirit of God
complaineth, not without cause, [saying], / am as
a grape-gatherer that gleaneth, and yet fain would
eat of the best fruit.
48. But the fault lieth in man ; if he did put his
trust in the love of God, then the kingdom of God
would have the victory ; but if he putteth it in his
evil lust and wantonness, in himself, in his own
ability [or power], then he is captivated by the
wrath, and his body and soul are in the wrath.
But when he putteth his mind and confidence in
God, then he goeth out from the wrath, and the
Ch. 20] ADAM AND EVE's GOING OUT OP PARADISE 525
kingdom of God worketh (in him) to righteousness ;
and thus it is seen, as clear as the sun, what the
cause is that the first man born of a woman became
a murderer.
49. For as the tree was, so was the fruit ; and
though the tree was not wholly evil [or false], yet
as to the l becoming man, the tincture (by the ' Or incaraa.
wrestling of the two 2 regions) became false [or evil], f'"^
And besides, afterwards Eve (his mother) helped do*s™
8 him forward very much, because she sought after «cw*.
an earthly lord and treader upon the serpent, and
instructed him, [telling him] that he was the
warrior [or soldier to overcome] against the devil,
he must do it ; and so the wrath held him captive,'
and his offering [or sacrifice] was not acceptable
to God, because (in wrath) he built upon himself,
and so his prayer reached not the gate of heaven'
but the * driver did take it up, because it proceeded - the hunter
out of self-pride (like the proud Pharisee), out of an tbe devi1'
[evil or] false mind.
50. And 5here (thou lascivious whore in Babel'
full of immodesty and lechery, in such whoredom)
thou hast a gloss in thy [evil or] false copulation
without the fear of God ; thou shouldst look [well
to it] what thou sowest, that there groweth not a
tree in hell-fire. Thou supposest that it is a small
matter to commit whoredom. But I pray consider
thyself, whither dost thou send thy tincture?
Which, if it be true [or faithful], reacheth the
element of God ; and now, if you pour it forth
fruit.
526 THE THREE PRINCIPLES [Ch. 20
thus, in such a false [or evil] way, in the impulsion
of the region of the stars, with the infection of the
devil, and also into such an unclean vessel, what
dost thou suppose shall accept it ? Dost thou not
know that the tincture in the seed is a blossom of
the life, which qualifieth [or mingleth] with thy
body and soul, which (as often as it is generated)
is a figure before God? How dost thou think,
whether doth it stand in the love, or anger of God ?
51. 0 thou Babylonish whore, when thou thus
1 Or destroy- committest whoredom, and * breakest afterwards
est.
the limbus, together with the matrix, wherein the
figure of the image of God standeth, only for
thy filthy lechery sake ; what dost thou think, how
shall this figure appear? Seeing all (whatsoever
is generated at any time out of the tincture) shall
after the breaking of this world stand before God.
And will not these figures appear in the anger of
God ? Or hast thou an absolution for that which
thou sowest in hell ? Look to it that this figure
doth not qualify [or mingle] with thy body and
soul ; for the tincture [then] is not yet become a
spirit, it reacheth thyself; if thou art not new-
born (through the blood of Christ) then thou must
bathe [swim or swelter] therein eternally. It is
i not I that say this, but the high spirit in the
bosom of the virgin.
52. Therefore consider thyself, and say not, I
2 Or play a stand in the dark, and 2 exercise love ; none seeth
youth. it. Thou standest before the clear countenance of
Ch. 20] ADAM AND EVfi's GOING OUT OF PARADISE 527
God ; also thou standest before the abyss of hell,
before the council of all devils, who mock at thee ;
and besides, thou hast an evil [false] or unfaithful
love, and it is no other than a [wanton] lechery ;
if l it were faithful, thou wouldst not defile thy 1 the love.
brother or sister ; both of you miserably defile
the image of God, and are the worst enemies one
of another ; you cast one another in the devil's
murdering den, and are in the wrestling ; but the
devil tickleth you, and stroweth sugar, that he may
catch you and bind you fast ; and then he leadeth
you 2 to Jericho, and scourgeth [woundeth], and 2 Or into the
plagueth you sufficiently.
53. And then when the poor soul shall travel
[home], there are great mountains in its way ; and
then thy fair tincture will appear before the [holy]
element like a defiled cloth ; and there standeth
the devil and readeth the 3 law to you about it ; 3 Or the
, sentence of
and then the poor soul quaketh, and begmneth to the law
concerning it.
doubt ; and when it is to break through the bitter
gate [of the Cherubim], then it continually feareth
that the fierce anger of God shall seize upon it, [as
upon hellish brimstone], and kindle it ; as it cometh
to pass for certain, if it be not born anew in Christ,
through earnest repentance.
54. Therefore, 0 man, consider what thou so west
here, that thou shalt reap ; take an example in
Cain. Or dost thou suppose, that it is an invented
fable, [which I here write] ? Do but ask thy own
mind, that will convince thee, except thou art too
528
THE THREE PRINCIPLES
[Ch. 20
1 mother or
root.
2 Or their
burning
unchastity.
8 Or in.
4 Or every
way.
much captivated by the devil. Behold the horrible
punishments from the anger of God, since the
beginning of the world ; the Hood [or deluge] was
a punishment for the unchastity [or uncleanness],
whereby God would drown the Matrix of the
burning lust of lechery ; and therefore he punished
the world with water ; for the water is the l matrix
of all things.
55. Therefore God established the state of wed-
lock with Adam and Eve, and bound it fast with
a strong chain, in that he said, A man shall leave
father and mother, and cleave to his wife, and
they two shall be one flesh. And God tolerateth
their Must, because it is to be bound with faithful
chaste love, as one body 3and its members, and
must aim (in the fear of God) at the getting of
children ; or else the wantonness [or lust] in itself
(without that true love of the state of wedlock)
is * continually a bestial lust [infection], and sin.
And if you (in the state of wedlock) seek nothing
but the lust and lechery, then in such a condition,
thou art not a jot better than a beast. And do
but consider it rightly, that without this, thou
standest [already] in a bestial birth [or generation]
(contrary to the first creation) like all beasts. For
the holy man in Adam was not fore-appointed to
have propagated so, but in great modest love out
of himself.
56. Therefore, 0 man, look to it ! [have a care]
how you use the bestial lust; it is (in itself) an
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 529
abomination before God, whether it be in the
state of wedlock, or out of it. But the right love
and fidelity [or faithfulness] (in the fear of God)
covereth it before the countenance of God ; and
(through the Son of the virgin) it is regenerated
to be a pure undefiled creature again, in the faith,
if thy confidence be in God.
57. But for the whores and rogues (who run
a-whoring without marrying in lustful lechery) we
have no other language for 1 them ; neither can i Than that
we find any otherwise in the light of nature, than mentioned a
that it is an abomination [or loathing] in the anger l
of God ; and if earnest repentance (with Mary Mag-
dalene) be not there performed in the regeneration,
then we find nothing else but the anger of God and
hell-fire to be their wages. Amen.
Of the innocent and righteous Abel.
The Gate of the Christian Church.
58. Seeing then that Adam and Eve had yielded
themselves to the spirit of this world, and did live
in two [kingdoms], viz. in the holy element before
God, and also in the out-birth, [yiz.~\ the four
elements, which reacheth that which is most out-
ward, [viz.'] the kingdom of the [sour, fierce]
grimness, so there were also two sorts of children
generated out of them, viz. one a mocker [or
scorner], and another a plain honest man ; as is
sufficiently to be seen by Isaac and Ishmael [the
sons of] Abraham ; also by Jacob and Esau.
34
530 THE THREE PRINCIPLES [Ch. 20
59. And although the Church in Babel will prattle
much here about the Election from the purpose of
God, yet it hath as little knowledge thereof as
the Babylonish tower, whose top should reach to
heaven, [had] of God. As if it were not possible,
that a child could go out of the anger into the
love of God, whereas the love in the breaking
of the anger doth l fully appear [or shine forth];
and it is for want of repentance, that man suffereth
himself to be held by the devil.
60. And the hardening is not so wholly in the
birth, that the soul (from the mother's womb)
should be quite dead to God, or that God did not
desire it. The anger is in the flowing [working or
boiling] of the Father, and the Father is God
indeed, and generateth his dear Heart and love
(in the breaking of the gate in the habitation)
out of himself. Should he then be at odds with
himself, because his anger is under the root of
his love ? Should he be at enmity against himself?
His anger is his strength and omnipotence [or
almightiness], and consuming fire ; and his Heart
2 Or humility, in the love is his 2 meekness ; and so now, that
which approacheth and entereth into his anger, is
captivated in the anger.
61. But it is possible to go out from the anger ;
as his dear Heart is generated out of the anger,
which [cooleth, pacifieth, or] stilleth the anger,
and is rightly called the paradise or the kingdom
of heaven. And his anger is not known in the
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 531
heaven ; and so there also, his election goeth
always over the children of love, which belong to
the kingdom of heaven. And St Paul speaketh
no otherwise of his Election, but meaneth [it of]
them that draw near to him, and enter into his
covenant, and give up themselves to him ; and
these the Father draweth with the Holy Ghost,
through the death of Christ into the pure element
[that is] before the Father. l Fear not thou [0] Isaiah xiiv. 2.
my servant Jacob, and thou 2 upright [one'] whom * honest,
Thaw chnwn sincere,'
CllOSen. obedient,
62. But that God (out of his purpose) should faithful one>
harden the will of any, and mlike it dark, that
is not true ; the spirit of God is withdrawn from
the wicked, who only wrestle for the might [or
power] of the fire, for he himself goeth out from
God, and desireth not [to enjoy] God. God with-
draweth himself from none. Man hath a free will,
he may lay hold on what he will ; but he is held
by two, by heaven and by hell, to which he
yieldeth, he is in that.
63. Cain was not rejected in the mother's womb
[or body] ; though it is plain, that God doth not
love such a false [or evil] seed, yet it standeth
free, it may press into the love, or into the anger,
and 3 the one as well as the other will receive it, 3 Or both will
as Paul also saith, To whom you yield yourselves re
servants in obedience, his servants you are whom
you obey ; whether it be in the obedience of God
to righteousness, or of sin unto death.
532 THE THREE PRINCIPLES [Ch. 20
64. Now God will have no malicious soul [to
be] in the love, but in the anger ; and he is the
l searcher of the hearts, and knoweth well what is
of the hearts. . ' -n r
in man, and what he will do, even while [man]
is in the seed, and will not cast the Pearl before
swine ; and yet the false [or evil] seed is not
[come] out of his will and purpose, else he must
also have willed the devil to be a devil.
65. And know you not that the band of the
eternity standeth free, and maketh itself? But
2 Or bom of that which inclineth to him, is also 2 generated in
God. And yet the love presseth not into the
3 AS the light anger, but the love is generated out of the 3 anger,
is generated
out of the and is wholly free ; and therefore the Heart of
burning of the -...«..'. , . -,-,
fire, and is God in the love, is another person than the 4 Father,
free from the -i i • r •/>!/• -i • -i
fire. and the issue, [or going forth from them] is the
i8Aanotherght 5 Hol7 Ghost, who goeth not [back] again into the
thing than anger.
the fire.
8 AS the air 66. Then why doth not the soul of man go also
goeth forth r, • i -t i> i • 11
from the fire [therewith] out ol the anger into the love, and so
it should be generated [to be] another creature in
the love? St Paul saith, Whom he hath fore-
seen, those he hath sanctified, that they may be
like his image ; the foreseeing is in his election ;
he always electeth [or chooseth] his sheep. Those
who come to him, he assureth them the eternal
life. But that he hardeneth those that desire
6 sincerely, or 6 earnestly to come to him, and will not foresee
imfeignedly. .
[predestinate or elect them], that is not so. His
will is to help all men. And Christ himself saith,
Ch. 20] ADAM AND EVfi'S GOING OUT OF PARADISE 533
Come ye all to me that are weary and heavy
laden, (here it is, those that are laden with sins)
/ will refresh you ; that is, certainly foresee [or
elect] and draw [them] to me ; and there wanteth
but to come.
67. What is it now that lieth in the way of
the wicked, that he cannot come ? It is the angry
sword of the angel (or Cherubim) which he will not
break ; the fair, glistering, hypocritical, dainty world
in his bosom, [malice or wickedness] in flesh and
blood pleaseth him too well ; he will not break his
mind, which yet he is able to do ; and if he doth
break it, then he is drawn of God (by Christ) to
the Father, and instantly is chosen to [be] a child
of God ; and out of the image of the serpent there
cometh [to be] the image of an angel.
68. For so long as the image standeth in the
anger, it is the image of the serpent ; but if it
goeth forth [from the lust of sin, or desire of evil]
into the breaking [or destroying thereof], then a
heavenly image is figured (by the Treader upon the
Serpent), and * the serpent's head is broken ; the * the evil is
two kingdoms fight [or wrestle] one with another, wlthgood.
and that which overcometh, figureth the image.
69. Whereby it is seen, how great the anger
was in Adam and Eve, in that the wrathful
kingdom sooner overcame than the kingdom of
heaven ; and the scorner is sooner generated than
the 2 upright. But yet the fault of this was in 2 honest or
the parents; had they not sinned, and let theiunocent<
534 THE THREE PRINCIPLES [Ch. 20
anger into them, then it had not been so, as at
this day.
70. Although indeed nature taketh hold of the
child in the mother's body [or womb], and
1 Or dominion, [shapeth, figureth, or] image th it; yet the l region
2 Or the four of the stars hath no other than the 2 image in the
elementary i-i-i-iiii
images in the four elements, and not [that] in the holy element.
And although indeed it image [or frame] a man
in the outward bestial mind, with a little under-
standing many times, yet that is no matter; the
outward man is the beast of the stars, but the
inward in the [one] element is the image of God ;
and the divine framing [figuring or imaging] is not
8foureie- performed in the 3 outward, but in the inward
ments, but in
the one holy element.
element. .
71. .bor a man is many times (in the outward)
so very evil-natured [or malicious, froward condi-
4 Or angry or tioned], from the stars, that he becometh 4loath-
and abhorreth some to himself ; but when he considereth himself,
then he entereth into himself, into the inward
man, and reacheth after abstinence [or forbearance
of evil], and yet cannot be quite loosed from [or
rid of] the outward wicked malicious man, but
must continually (with the inward) break the
head of (the outward) the serpent.
72. For the serpent stingeth many in the out-
» Or over- ward ; but if it 6 get the inward man, then the
inward. image of God is gone. The evilness [or malice] of
the stars driveth many [strongly] to murder, steal,
• Or cheat, lie, and 6 deceive, till they come to the gallows,
20] ADAM
?
gmen s not Tin
body; the gate °f •
open towards him' while
z:/tr 2:f cshT;tm the
leatn Of Uhnst) b
wluch thread he mus
. And it is all vain and idle fwhicli is aMl
536
THE THREE PRINCIPLES
[Ch. 20
4 Or void of
understand-
ing.
6 Note what
free-will is.
1 the eternal wholly in the l eternal life ; but if thou be once in
heavenly life, the eternal life, then thou art perfect [or fully
there], whether it be in the heaven or in the hell,
out of that there is no redemption, for it is the
1 eternal life.
75. But while we are thus speaking of the
2 innocent. 2 upright Abel, we cannot say, that the kingdom
of heaven was not assisting in him, and that he
merely out of his own might and power made
3 the heaven, himself such an upright [honest] man; for 3it
was in the wrestling, and overcame the anger. For
man is weak and 4 ignorant, and can do little by
his own power [or ability], 6yet he hath the
imagination, and the choosing, or the free yielding
[to a thing], where then the maker is ready before-
hand, which maketh him [to be] according as his
lust [or desire] is ; as it is to be seen by Adam,
for when he longed and lusted in the spirit of this
world, there instantly the maker was present, and
made (of an angelical image) a man.
76. The lust [or longing desire] is the introduc-
« Or of. ing 6 into a thing, and out of the lust cometh the
form [or image] of the lust, viz. a body, and the
source [or active quality] of sins sticketh therein ;
and you may more easily hinder the lust, than
break the body, which is very hard ; therefore it
is good to turn away the eyes, and then the
7 the kindling 7 tincture goeth not into the essences by which the
into the issu- spirit is impregnated ; for the lust indeed is not
en the mind wholly, but they are sisters ; for when
Ch. 20] ADAM AND EVE*S GOING OUT OF PARADISE 537
the lust impregnateth the mind, then it is already
a half l substance, and there must necessarily * Or body.
follow a breaking, or there cometh to be a whole
substance, and an essence of a thing.
77. Now Abel is the first Christian Church in
patience, which God established, that the Cainish
church should be converted by Abel ; he hath not
therefore so rejected the Cainish church, that he
would have no member out of it. Understand it
thus : The true Christian Church standeth like a
sheep among wolves ; though indeed we are men
and not wolves, but in mind and in figure. 2 It
teacheth the wicked ; and if he be converted, then
it hath gained him, and he is figured into an image
[of God] ; and thereby joy is caused among the
angels of God, that the kingdom of heaven hath
the victory.
78. Or dost thou suppose, that the word in
Daniel is nothing, concerning the angel Gabriel,
who said, s that the prince in Persia withstood him 3 Dan. x.
one and twenty days, and that our prince Michael
came to help him ? Thereby it may be seen how
the princes and throne-angels strive against the
kingdom of the fierce wrath, and assist men ; the
cause whereof is this : The devil awakeneth the
anger against men ; and the angels of God (viz.
the throne-princes) keep it back, because God 4 yet 4 Notwith-
.,, ,, M standing the
Wllleth not evil. devil's atir-
79.' We are especially to observe in Cain and "™kemn°g of
Abel, what their purpose was. Cain was a plough-
538 THE THREE PRINCIPLES [Ch. 20
man [or tiller of the ground], and Abel was a
shepherd [or keeper of sheep]. Abel relied upon
the blessing of God towards his flock, to maintain
himself by the blessing of God. Cain relred upon
his own labour, to maintain himself by his own
skill and industry. Eve took part with Cain, and
Adam with Abel] for Eve counted him to be the
prince on earth, to whom the kingdom did belong,
and supposed that he (as a champion) would chase
and hunt away the devil ; although she knew
1 the devil. l him not.
80. But if men search very deep, this [that
followeth they will find] is the very ground. Eve
was the child in the matrix of Adam, which
Adam (if he had not been overcome) should have
generated out of himself, in great modesty [purity]
and holiness ; but because Adam's matrix was
impregnated from the spirit of this world, therefore
God must frame a fleshly woman out of it, which
afterwards (in her first fruit) became lustful, and
infected from the devil, as well as the limbus in
Adam.
81. And therefore they also generated such a
towardly child that looked only after covetous-
ness ; as Eve also did, who would be like God ; and
surely Adam had some mind that way, or else he
would not have entered into the spirit of this
world.
82. And such also now was their son Cain ; he
supposed that he was lord on earth ; and therefore
Ch. 20] ADAM AND EVfi's GOING OUT OF PARADISE 539
he grudged that his brother should have anything ;
especially when he saw that he was accepted before
God, that vexed him, and he thought that Abel
should come to be lord on earth ; in his sacrifice,
he regarded not the fear of God, though he, as a
seeming holy man [or hypocrite] sacrificed also ;
but he regarded only the 1 region. 1 the highest
place of
83. And here the antichristian kingdom took its earthly
dominion.
beginning, where men 2 give God good words, and > Or speak
their heart is possessed with covetousness, and seek StoeGeJ.
after nothing but power and authority, to domineer
over the needy and miserable, who trust and rely
upon God. Therefore Antichrist hath his god in
his chest, and in the strength of his power, and
behind his cloak there hangeth a fox. He prayeth,
yet he desireth nothing else but the kingdom of
this world ; his heart doth not leave off to per-
secute and to hunt poor Abel. But Abel prayeth
to the Lord, and his heart inclineth itself to the
love of God, in the true image, for he desireth the
kingdom of heaven, and the blessing of God here,
for his 3 maintenance. 3 necessity, or
-VT , , ., , . subsistence of
84. JNow the devil cannot endure that a holy the body.
Church should grow up in his dominions, he will
murder Abel still, as he did then ; because Cain
feared not God, therefore the devil gat an access
to him, and stirred up the inbred wrath in Cain
against Abel, that he slew him. Here surely all
the devils danced at it, and thought, Now is the
kingdom ours again ; whereat Adam and Eve were
540 THE THREE PRINCIPLES [Ch. 20
much amazed and affrighted, when they saw that
he whom they accounted for a prince, became a
murderer ; and, as the history saith, they copulated
[or knew one another] no more in seventy years
after.
85. Now it being thus, therefore they sought
for quite another Treader upon the Serpent ; also
now they inclined their heart to God, so that
seventy years after this murder, they begat a very
upright [virtuous] holy son that feared God, (who
established again the pure Church of the fear of'
God and promised Seed of the Woman), whose
name was Seih ; who also begat a very upright
[virtuous] son, whose name was Enos, and then
men began to preach openly [or plainly] of God ;
and the Christian Church always rose up like a
small flock, in spite of all the ragings of the devils.
86. But Cain exalted himself to be a lord over
his kindred ; from whence arose the dominion, and
rule or government of this world, all (according to
the influence of the stars) generated per spiritum
1 Or macro- majoris mundi [by the spirit of the * great world],
and is not, as Cain supposed, so ordained by the
clear Deity.
87. It is true indeed, when the world became so
evil, malicious, and murderous, then there must
needs be judges and magistrates, that the fierce
wrath might be stopped by punishment and fear ;
but if thou hadst continued in love, then thou
shouldst have had no lords, but loving brothers and
cosm.
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 541
sisters. 0 Cain \ thy potent kingdom cometh not
from God, but hath its influence from the starry
heaven in anger, which domineereth over thee,
and many times giveth thee tyrants, who con-
sume thy sweat in pride, and this thou hast for
thy paradise.
88. St Paul writeth very well, that there is
no [power, authority, or] magistracy, but of God ;
but he sayeth, it is an 1 avenger of the wicked, and 1 Or for the
, i • • -i • i i punishment
beareth not the sword in vain ; herein thou hast of evil doers.
ground enough, that God useth the worldly govern-
ment, and the sword thereof, for the wicked's sake,
under which thou must now (for the sake of sin)
bear thy yoke, because thou art a continual
devourer and murderer ; do but behold thyself,
together with the avenging sword, perhaps thou
wilt see thyself.
89. But if any say, that God doth [abhor or]
loathe the great tyranny and oppression, when they
domineer and take away the sweat of the poor and
needy, and consume it in pride and stateliness, that,
Cain cannot endure ; if the terrible example of the
flood [or deluge] did not stand there, then [tyranny]
would be accounted holiness; but thy 2 kingdom, 2 The time
0 Cain ! is set up in Babel, and thy beast ruleth the exposition
in Sodom and Gomorrah ; there is a fire from the every one find
lord of heaven in it ; it is time to go with Lot out own' eyes!*
of Sodom, sin is awakened in Cain.
90. Now when Cain had murdered his brother,
then he went securely as a lord, and thought, now
542 THE THREE PRINCIPLES [Ch. 20
thou art sole prince on earth ; but the voice of
the fierce anger of God came, and said, Where
is thy brother Abel f And he answered, / know
not. Shall I be my brother s keeper-? And
1 God's anger. l he said, What hast thou done f Behold, the
voice of thy brother's blood crieth to me from the
earth ; and now thou art cursed upon the earth,
which hath opened its mouth to receive thy
brothers blood from thy hands. When thou shalt
till the ground, it shall not yield its strength to
thee henceforward ; thou shalt be a vagabond and
fugitive upon earth.
91. And now when the anger of God stirred the
sin in Cain, then it became awakened, and he was
perplexed [or troubled], and then his false faith was
seen ; for he despaired, and said, My sins are
greater than that they can be forgiven me ; behold
thou drivest me away from the Lord this day, and
2 Or before. / must hide myself zfrom thy countenance, and I
must be a fugitive and vagabond upon the earth ;
3 Or meeteth. and it shall so befall me, that whosoever 3Jindeth
me will slay me.
92. Here there appeareth to us the most terrible,
lamentable, and miserable gate of despair, upon the
4 This con- committing of sins ; for when God said, 4 Cursed
tendomto art thou upon the earth, which hath opened its
mouth, and received thy brother's blood from thy
hands; then the lofty, self-potent, glistering,
hypocritical, flattering kingdom of Antichrist was
rejected of God ; and it hath (with its entering
Ch. 20] ADAM AND KVfi's GOING OUT OF PARADISE 543
into the fierce wrath, in the murder) separated itself
from God.
93. Therefore said God, Be thou cursed. And
the distinction of this cursing or flying out of the
fierceness l is, that the love of God will not dwell J Or sheweth.
in the fierceness, and that kingdom must not be
called after his name ; for God consented not to
the murder, but the fierceness [or wrath] of which
God warned Cain at his sacrificing, [saying], Be
thou upright, and thou shalt be accepted; if
not, then sin (and the kingdom of fierce wrath)
lieth at the door ; he should not let 2 it have * the wicked-
any power, but should rule over it ; but when fierceness.
he letteth it have power, then it ruleth and
vanquisheth him.
94. Thus also God withdrew, that is, Cain
went out from God, from the kingdom of God into
the kingdom of the fierceness of the driver ; there-
fore also his affairs (which he further [managed,
held forth, and] pretended) were not of God, but
from the kingdom of the fierce wrath ; that
[fierceness] led him, and generated or awakened
its 8 wonders through him, that the [kingdom of 3 the wonders
the] fierceness might be also manifested, even as wrath.
it was a great wonder, 4how the noble image in4 Or that.
Abel, by the fierceness of hell, and of this world,
6 could be separated in the 6 breaking of the body ; » or was.
whereas the kingdom of hell would fain have 6 dissolution,
found [or felt] it; and therefore the first death
must be hastily [or suddenly], where then the
544 THE THREE PRINCIPLES [Ch. 20
1 scholarship. Treader upon the Serpent shewed his first l master-
2 Or was piece, when the kingdom of this world 2 parted
from Abel, when the Cherubim did this first time
3 with his 8 cut off the four elements from the holy element.
sword.
95. And there the Word, or the Treader upon
the Serpent, stood in the new regenerated element,
in the soul of Abel, in the centre, in the gate of
the deep, and did break the serpent's head (that is,
the kingdom of the fierceness) of its might ; for the
head signifieth the strong might of the fierce anger.
And there the love of God (out of the Heart of
4 Or put. God) 4 let itself into the hell of the anger, and did
smother the kindled fire of the poor soul in the
love again ; and here the first work was proved,
according as was promised from God to Adam
and Eve.
96. Secondly, also the terrible work of the
entering into the fierceness [or anger] was proved
in Cain, for each kingdom proved its own. And
now when Cain went into the anger, then the love
of God stood in the centre before him, wholly
hidden ; there Cain (as a champion) should have
broken the serpent's head, which he before supposed
that he was the man that should do it, and would
do it in his own power and might ; and here it
was rightly tried, whether it were possible in one's
own self-power (through the lustre of the Father
in the fire) to possess the kingdom of God.
97. But it was miserable, and all in vain, for
Cain (in his tender humanity) cried, Woe, woe is
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 545
me. His sins were greater than l he, he could not l Or above his
in his own power press in to God; he trembled,1"
and at length stood amazed before the abyss of hell,
which had captivated him, and held him in it;
he 2 severed himself now also from [the company 2 separated.
of] men, and said, Now whosoever shall find me
will slay me, for I must flee from thy face.
98. And here is seen the separating of the
Christian Church from the Cainish, where God
expelled Cain, that he must dwell in another
place; and the true understanding of these high
hidden secrets sticketh wholly in the word, under
the veil [of Moses], and was almost never known
[yet], but (in the time of the lily) it shall 3 stand3 Or be
in the wonders. And thou antichrist! an church known'
on earth shouldst know, that all (whatsoever thou
inventest without the spirit of God for thy
trimming and pride, also for thy strength and
power) is gone forth with Cain from Abel, out
from the Church of Christ, beyond Eden, into the
Land of Nod ; if thou art so highly learned, and
dost understand 4this in the language of nature, 4 this speech
what it is, as thy flatterers in their bonnet [or pro- °f
motion] suppose [they do]; but they apprehend
nothing but the 5four elements in the going forth6 Or the
with Cain, and not the [one] element before God ; S&nTSd
therefore the same is the Babel of confusion and d^aC
of various opinions, and not the ground 8in the "in the
[one] element, which standeth in one alone, and
not in multiplicity.
35
546 THE THREE PRINCIPLES [Ch. 20
'Or example. 99. Thou hast been a clear l glass (in him) of
men's own conceits [or opinions], what one's own
good meaning (without the spirit of God) is.
Cain went not into the sheepfold at tfee door
(which God made for Adam and Eve, with the
Word, and Treader upon the Serpent), but climbed
into it another way, by his strong lionish mind,
and would be a lord over the sheep, and became
a thief and murderer of the sheep, and the sheep
followed him not, but they went (with Abel)
through the sword of the angel [or Cherubim] (out
of this frail and corruptible life) with the Treader
upon the Serpent, into their resting sheepfold, where
there is not one wolf ; for the Cherubim will let none
of them in. And if any of them do come, then
he cutteth their wolfs heart of the fierceness of the
kingdom of this world clean away, and then they
also become sheep, and lay themselves patiently
among the sheep, and seek no more after the
* the wolf. wolf, for 2he is beyond Eden, in the Land of
Nod ; but they are gone through the sword of the
Cherubim into paradise, where no wolf entereth in ;
3 Or a great there is B, wall of a Principle and whole 3 birth
cliff or gulf , -
before para- before it.
100. And thou Cainish church (with thy laws
and pratings, thy acute comments, and expositions
of the writings of the holy men [or saints] who
have spoken in the spirit of God) should look well
upon thyself, and do not build thy voluptuous and
soft kingdom so much upon those things ; for
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 547
lthey are most of them 2in paradise; they speak i they that
out of the root of the holy element through the ^&
3 out-birth of the four elements, and many times jj c£d8pirit
apprehend (in the out-birth) the fierce wrath, 2 wl»>n 'they
which men had awakened ; therefore look to it,' 33?i?tt.ta
that thou build no stubble, straw, or weeds there- T^infe.
upon. If thou hast not the spirit of understanding
out of the holy element, then let them alone, do
not Maub them with the four elements, or else 'defile them
those things stand in Babel, it is not good to
build the four elements thereupon ; for the
Cherubim standeth between, and he will cut off
whatsoever doth not belong to the sheepfold ; thou
wilt have no benefit of it, for thy labour [or work]
stayeth 5 in the Land of Nod. 5 in gelf
101. 0 Cain \ look but upon thy kingdom, and
consider what befell thy great [grand] father Cain,
who built this kingdom, who cried out, Woe is
me ! my sins are greater than can be forgiven me,
when he saw himself (with his kingdom) to be
without God, in the abyss of hell. And if the
loving Word of God had not recalled it, (when
it said, No, Whosoever killeth Cain, it shall be
avenged sevenfold ; and God made a mark upon
him, that none that met with him should kill him)
he had been quite lost. Those are wonderful
words, Moses' face is so very much under the
veil ; for the veil is rightly the Cainish church,
which covereth the kingdom of Christ.
102. Here is the clear and plain ground and
548 THE THREE PRINCIPLES [Ch. 20
root of the false Cainish church ; for Cain had
made himself a lord of this world, and built [or
relied] upon himself. Yet now he had in himself
nothing for a propriety, but the first and the
third Principles ; for as to his soul, he was in
the first Principle, as all men [are], and as to
the body, he was in the third Principle in the
kingdom of this world. And now he should with
his soul go out of the kingdom of this world, and
press into the second Principle, (viz. into the trust
in God, into the Word of the Promise) to God, as
Abel did, and labour with his hands in this world,
and plant and build ; but his mind should be
directed to God in confidence, and should commend
1 rule or the * kingdom of this world to God, and carry
himself therein as a travelling stranger, which
only with this strange body is in his propriety, as
to the body, and a stranger only as to the soul,
and besides, as an ashamed guest, like a prisoner
in it, whose only study should be, to get again
into his true native country, out of which he
is gone forth with his father Adam; but he
let the second Principle, the kingdom of heaven
go, and yielded himself wholly with his soul
into the kingdom of this world, where he would
be lord ; and so the anger took hold on him,
for he went out from the Word, the promise
of grace.
103. And then the Word stood against him, in
the centre of the heaven ; and he stood (in the
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 549
root of the fierceness) against the Word ; for his
spirit went out of the gate of the centre of heaven,
and stood in the source [or active property] of
the original of the creation in the fierce root of
the fire, and desired the out-birth out of the holy
element (which also stood in the kindling in the
fierceness) viz. the four elements.
104. His anger against Abel came from hence,
because Abel l stood not in his birth, and his spirit i Or took no
would not endure the kingdom of Abel in hisfe^om
kingdom ; for he would rule (as by his own power) ofthis world-
in the 2two Principles wherein he stood; and « the tint and
therefore he slew Abel. the third.
105. Yet God would not have it so, but
8 kindled the anger in Cain, which rested before in » Or awakened
the swelled kingdom of the four elements, and vaB^S"***
only climbed up in great and mighty joy, whereas
Cain did not know the anger, nor understand any-
thing of it; only the essences of the soul knew
that they dealt falsely, but they knew not the
fierce source in the kindling of the fire, till they
went forth from the centre of God into the 4 false- 4 Or wicked-
hood, and there they felt the fire of the anger
with great horror, trembling, and crying ; for they
were gone out from God, and neither saw nor felt
the heavenly source any more ; and therefore they
despaired, because they found [or felt] themselves
in the source of the wrath ; and the body with all
its essences cried, My sins are greater than that
they can be forgiven.
ness.
550 THE THREE PRINCIPLES [Ch. 20
106. And here is apparently seen the glass of
the abyss of hell, and [of the] eternal despair;
when the anger of God riseth up in the source,
that the malice [and wickedness] is made stirring,
and there beginneth trembling, galling, and crying,
and despair in itself as to God ; there the soul
seeketh abstinence in the kingdom of this world,
1 Or no and findeth * none ; and then it leaveth the
comfort.
kingdom of this world also, and runneth into the
originality, into the root of the eternal birth, and
seeketh abstinence, and yet findeth nothing ; and
then casteth itself into the abominable deep, sup-
posing to reach the original. of the abstinence, or
the gate of the breaking in ; but it mounteth only
above the heaven, out (into the most outermost)
into the fierce [wrathful, grim] eternity.
107. Then it beginneth venomously to hate the
body, wherein it hath borne the image of God ;
and many run headlong into the water, or take a
rope, or a sword, and murder the body, which hath
bereaved it of the image of God, through temporal
pleasure, through false confidence, relying upon
itself, to contemn and scorn its brother and sister,
to murder him, to take away his daily bread, and
also to odve occasion of wantonness to their brethren
o
and sisters.
108. And thou Cainish church, here thou hast
a glass, in thy rising up in pride, and self-power,
also in thy voluptuous self-honouring life, behold
thyself [in it]. For thou art gone into the spirit
Oh. 20] ADAM AND EVE's GOING OUT OF PARADISE 551
of this world, and thou hast made the kingdom
of this world thy kingdom of heaven, and thou
trustest only in thyself; thou makest thyself a
lord over BaBel, and thou drawest the kingdom of
this world to thee only by x cunning [subtlety] ; 1 tricks,
and thou makest thyself a patron therein, and deceit8' '
therewith thou goest out from God ; thou supposest
that thou art holy, though thou suppressest the
poor Abel under thy yoke, and vexest him day
and night ; he must here be thy blood-hound,
and thou accountest him thy slave, though thou
hast not right to the least hair of his head as
thine own ; and therefore thou art no other
than his driver [or hunter] in Jericho, thou art
his murderer, who strippest him, beatest, and
killest him.
109. Dost thou ask, Wherefore? Behold, I will
tell thee, thou art Cain, the lord of the world,
for thou hast made thyself so ; and now Abel is
thy servant, who is entered into this world as a
guest, yet he standeth and desireth to be 2 gone out * regenerated.
of this world into his native country, which thou
canst not endure ; thou pressest him to the ground
two manner of ways, very subtly, and in self-
power. First, with thy hypocritical false doctrine,
[teaching or preaching] Babel, where he shall and
must believe whatsoever thou 3prescribest him, 3 or enjoinest
without the spirit of God, that thereby thou mayest doT" °rth°"
but strengthen thy gorgeous 4 fat kingdom, whereby < or stately
thou drawest him away from God, into the spirit d(
552
THE THREE PRINCIPLES [Ch. 20
1 Or must
esteem your
artificial
teaching as
the means of
salvation.
2 plaguest or
tormentest.
3 kingdom,
vengeance,
or rage.
4 contempt
and scorn.
8 Or spirit.
of this world, so that he must l gape upon thy
prating ; and if he do not so, then thou murderest
him, as Abel [was murdered].
110. And secondly, thou hast set thyself to
be lord over him, and hast made him thy slave,
and so bravest it over him, as the proud woman
of this world, thou 2vexest him day and night,
and consumest his sweat in high-mindedness,
all according to the 3 fury of the wrath [or fierce-
ness]. And so he sticketh not only in the
4 darkness, but [also] in great misery, cares, and
perplexit)7, and seeketh ways to get out of them,
and how to come to the light again, and escape
the driver.
111. But he findeth nothing in thy gates but the
way of falsehood, bribery, cunning, subtlety, lying,
and deceit, also covetousness, and to wind himself
about so under thy yoke, that he may but live ; and
so himself murdereth his own poor soul, under thy
yoke, and rendeth himself off thus from the kingdom
of God, and giveth himself up to the 6 kingdom of
this world, kneeling and praying before thy beast,
and honoureth thy proud bride that rideth upon
thy beast, as the spirit of God in the Revelation of
John witnesseth.
112. Thus thou continually murderest poor Abel
two manner of ways, and givest him great occasion
of stumbling ; by thy pomp and power thou drawest
him away from God into the spirit of this world,
where he then groweth stark blind, and so he will
Ch. 20] ADAM AND EVfi's GOING OUT OP PARADISE 553
continually ride l after thee ; he will still sit upon ' use all the
thy beast, and be lord also, and ride over the authority he
bended knees, and thus the kingdom of this world dost.*8
is a right den of thieves, and in the presence of
God a lake of abominations.
113. The spirit of thy stout beast is the hellish
* worm ; the crowned bride that sitteth upon it is 2 dragou or
the false woman [or whore] of Babel : She drinketh be
only out of the cup of whoredom and abominations,
her drink in that cup is the fierceness of the anger
of God, of which the people [or nations] drink, and
become drunk, and so in their drunkenness they
become murderers, robbers, thieves, false perfidious
mockers, jesters, scorners, proud, high-minded, self-
honourers, stern malicious people ; there is no end
of the number of those that hate one another;
every one supposeth his way is right, and that he
walketh in the right path ; if his brother and sister
go not in the same way with him, he scorneth
them, and calleth them heretics ; and so one wolf
biteth another ; his way is in his own opinion, as
his master teacheth him, who yet never regardeth
anything but his 3 belly-god, that his esteem and3 his own
i i elected god
glory may be great among men ; thus one hypocrite mautinZ
deceiveth the other, and they are scorners and
persecutors one of another among themselves ; and
one is a wolf as well as another ; and the poor Abel
(who standeth in true resignation, and relieth upon
God) must continually be 4 their footstool, he is 4 as the dust
,• n , , . under their
continually murdered in a twofold manner. seat.
554 THE THREE PRINCIPLES [Ch. 20
114. One is, that he is deceived, and goeth along
into Babel, and is murdered, as to the kingdom
of heaven. The other is, that if he remain con-
stant, then the devil (with Cain) will not endure
him, but nmrdereth him outwardly, as to the
body, or taketh away his good name and credit,
1 with ail and l covereth him so that he may not be
manner of . .
slanders and known, that so the kingdom oi Cam and the
Antichrist may remain in Babel ; of which we
know well how" to speak by our own experience, if
wrath and auger did please us. But it fareth
very well with our Abel, and our being scorned
springeth up in the blossoming of the lily, whereat
we will rejoice well enough, when we return again
from Jericho to Jerusalem to our father Abel.
115. And now what hast thou to expect, thou
proud bride of Babel, for thy stately pride, from
the spirit of this world, that thou servest it so
faithfully ? Behold, thou hast a threefold [reward
to expect] ; First, that the spirit of this world
leave thee, and depart from thee, and tear away
thy proud body from thee, and turn it to dust and
ashes ; and it taketh thy goods, power, and pomp,
and giveth them to another, and tormenteth him
for a while therein.
116. And secondly, that it receive all thy
purposes and deeds, and set them in the tincture
of thy soul, and make of it another dwelling-house
for thy soul, that it may not send thee so naked
away from it.
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 555
117. And then, thirdly, that it hath brought thy
soul out of heaven into the pleasures of this world,
and now leaveth it in its misery, wholly naked and
bare, sitting in its filthiness, and goeth away and
regardeth no more where the soul is, or how it is
with it, if it l were in the abyss of hell [it were all » Or should
one to the spirit of this world] ; this thou hast to g°
expect for thy recompense from the spirit of this
world, because thou hast so truly served it.
118. Therefore, 0 Cain I flee away from the
spirit of this world, there is a fire (out of the root
of the originality) from the Lord of heaven in it ;
thy swelled secret kingdom is kindled, that men
may see [or know] thee in every place ; thou shalt
stand quite open [or naked] with all thy 2 secrecies ; 2 Or mysteries.
for the spiritus majoris mundi [or spirit of the
great world] hath found the tincture, and its roses
blossom in the wonders.
THE TWENTY-FIRST CHAPTER
Of the Cainish, and of the Abellish Kingdom;
how they are both in one another. Also of
their Beginning, Rise, Essence, and Drift;
and then of their last Exit. Also of the
Cainish Antichristian Church, and then of
the Abellish true Christian Church; how they
are both in one another, and are very hard
to be known [asunder]. Also of the Variety
of Arts, * States, and orders of this World.
Also of the Office of Rulers [or Magistrates'],
and their Subjects; how there is a good
and divine 2 Ordinance in them all, as also
a false, evil, and devilish one. Where the
Providence of God is seen in all Things ;
and the Devil's Deceit, Subtlety, and Malice,
[is seen also] in all Things.
1. "\~X7^ ^nc^ ^7 the divine providence in all
V V things, as also in arts and 3 states, that
the things of this world are all good and profitable,
and that only the devil's poison brought into them
is evil ; and so we find also all states [or condi-
4 Or spring, tions], high and low, come out of one 4 only tree,
556
1 Conditions
and Courses.
2 Or Order.
3 conditions
of things.
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 557
and one always proceedeth out of the other, so
that the divine providence cometh to help all
things, and so the eternal wonders (in all the three
Principles) are l manifested ; to which end God l Or dis-
brought to light the creation of all things, which
from eternity in themselves stood only in the
[flowing, budding, or] z springing up, but by the 2 AS the
creation of this world are put into the wonders. the mind flow
2. Therefore now we can speak or write of01
nothing else but of his wonders ; for we have a
great example of them in Cain, when the kingdom
of the fierce wrath (after his murder) awaked in
him, and would have 3 devoured him, that God 3 By making
T i -, . .1 i- • • • hi™ despair
came to help mm ; when the divine justice (in his in God.
conscience) sentenced him to death, then the divine
answer spake against it, [saying], No : Whosoever
slayeih Cain, it shall be avenged sevenfold ; by
which speech the fierce vengeance of the abyss of
hell was driven away from him, so that Cain did
not despair ; and though he was gone forth from
God, yet the kingdom of heaven stood towards
him, he might turn, and enter into repentance.
God had not yet quite rejected him ; but his
malicious, murderous, and false confidence he
accursed, and would not 4 be therein. * Or consent
3. For God departed not from Cain, but Cain
went himself from God : If he had been strong in
faith and confidence in God, then he might have
been able to enter into God again ; even as he
thought before the fall [into the murder] that he
558 THE THREE PRINCIPLES [Ch. 21
would break the head of the serpent, but there it
was seen what man's ability was. If he had laid
hold on the true Treader upon the Serpent, then
he might have gone instantly (in the virtue of the
Treader upon the Serpent) into God again.
1 Or was. 4. But Cain l had flesh and blood, and under-
stood not the meaning of the eternal death ; yet
when he was assured from God that none should
slay him, he became cheerful again ; for the
2 his faculties 2 essences of his soul were refreshed again by God's
doubt were recalling [him] ; for the door of grace stood open
of God's8™ towards him, he should return, for God would not
the death of a sinner.
5. And here may be seen very exactly, who was
the accuser of Cain, viz. the blood of Abel, which
cried to God from the earth, and awakened the
fierce anger against Cain ; where the essences of
the soul of Abel, through the deep gate of anger,
pressed into God, through the Treader upon the
Serpent, and so stirred the root of the fire in
Cain, whereby the anger was awakened. Here
consider what the sighings of the righteous, and
their pressing in to God (in their being unequally
oppressed) can do, how it kindleth the anger of
God, as in Cain ; whereas then fiery coals are
heaped upon the driver's [or oppressor's] head.
3 the wrath, or 6. But when 3 it was allayed again by the voice
of God, then Cain did not know how that came
to pass, and set his murder at rest, like one who
hath a secret gnawing dog sitting in the dark ; yet
conscience.
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 559
he proceeded and built his powerful earthly king-
dom, and did not wholly put his trust in God.
For when he saw, that he must seek for his bread
out of the earth, and must take his clothing from
the l children of the earth, therefore all his business 1 the beasts,
lay in the art of seeking how and which way he wWc
might find, and how possess the treasure of that earthf the
which was found, that he might always have
enough ; because he saw God no more, therefore
he did like Israel, who were brought out of Egypt
by Moses, and when they saw him not (because he
was on the mount) then they begun their dancing
and false worship of God, and asked after Moses
no more.
7. Thus Cain now built his earthly kingdom,
and began to search all manner of arts, not only in
* agriculture, but also in metals, and further [all » husbandry,
arts] according to the seven spirits of nature, tai!?go
which 3in the letter is well to be seen, wherein gr°und-
* • j »
our schools [or universities] will now be masters ;
but they are not yet scholars in the ground. circumstances.
8. And it is excellently shewn, that they had
4 the light of the tincture in their hands, wherein 4 That is, in
they found [their inventions], though it was not£yhad7he
wholly known, for sins were not then in such thTiTjSJeV
multiplicity upon the earth; and therefore the
6 Mysteries were not so very hard and close hidden' the Mysteries
to them, but all was found out very easily ; S tfthL.
especially by Adam, who had the Mysteries 6 in his 6 Or naked,
hand, and was [but] entered out of the wonders of plain*11'
560
THE THREE PRINCIPLES
[Ch. 21
1 Or kinds.
2 speech or
word.
3 Or kind.
paradise into the wonders of this world, who knew
not only the essences, * natures, and properties of
all the beasts, but also of all plants and metals ;
he knew also the ground of the seven liberal arts
[arising] out of the seven forms of nature ; yet not
so altogether out of the ground [or fundamentally].
But he was the tree, out of which afterwards all
the roots and branches grew.
9. But the depth in the centre of the birth he
knew much better than we in our schools [or
universities] ; which is shewn by that 2 saying,
That he gave names to all things, to every thing
according to its essence, 3 nature, and property, as
if he had stuck [or dwelt] in every thing, and tried
4 Or beings, all 4 essences ; whereas he had the knowledge of
them only from their sound, also from their
form and aspect, smell and taste ; the metals he
knew in the glance of the tincture, and in the fire,
as it may yet well be known.
10. For Adam was the heart of everything in
this world, created out of the originality of all
things ; his soul was out of the first Principle,
8 Or shining, throughly 6 illustrated with the second [Principle] ;
or enlightened. . ,, 1 r
and his body was out ot the [/me] element, out
of the 6 Barm, or birth, out of the divine virtue
[which is] before God, which [body] was entered
into the out-birth of the [one] element, viz. into
the four elements, and wholly gone into the spirit
of this world, viz. into the third Principle. And
therefore he had the tincture of everything in him,
6 Or warm
hatching.
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 561
by which he reached into all essences, and proved
[or searched] all things in the heaven, earth, fire,
air, and water, and all whatsoever is generated
from thence.
11. And so one tincture took hold of the other,
and the stronger hath proved [or tried] the weaker,
and given names to all things, according to their
essences ; and that is the true ground of Adam's,
fall, that he went out of the eternal [being] into
the out-birth of the corruptible [being], and hath
put on the l corruptible image, which God forbad » Or transi-
him. tory-
12. And here the two strong kingdoms of the
eternity are to be seen, which have been in strife
with one another, and are always so ; and the strife
continueth to eternity, for it is also from eternity,
viz. [between] 2 the fierceness and the meekness. » the wrath
If the fierceness were not, there would be no and tbe love-
mobility; but it overcome fch in this world only
'according to the kingdom of hell, and in the3 The wrath
heaven it maketh the ascending joy, and the t
meekness. '? the 'our
elements, and
13. And it is highly to be found and considered
by us, in the light of nature, how the fierceness
[or wrath] is the root of all things, and, moreover,
the originality of the life ; therein only consisteth
the might and the power, and from thence only
proceed the wonders; and without the fierceness
[or wrath] there would be no enmity, but all would
be [as it were] a nothing, as is formerly mentioned.
36
562 THE THREE PRINCIPLES [Ch. 21
14. And then we find also, how the meekness is
the virtue and the spirit, so that where the meek-
ness is not, there the fierceness (in itself) is nothing
1 working, but a darkness and a death, where no l growing can
fruit, or
bringing spring up, and it cannot generate nor discover its
wonders ; and thus we find that the fierceness
[wrath or sourness] is a cause of the essences, and
[that] the meekness [is] a cause of the joy, and
a cause of the rising and [budding or] growing
forth of the essences ; and then that the spirit is
generated by the flowing [working, springing]
and rising up, out of the essences, and that the
fierceness so becometh the root of the spirit,
and the meekness is its life.
15. Now there can be no meekness without
light, for the light maketh the meekness, and there
can be no fierceness without the light, for the light
3 desiring, or maketh a 2 longing in the darkness ; and yet there
attracting.
is no darkness there, but the longing maketh the
darkness in the will, so that the will attracteth to
itself, and impregnateth the longing, so that it
becometh thick and dark ; for it is thicker than the
will, and therefore it shadoweth the will, and is the
darkness of the will.
16. And if the will be thus in darkness, then it
is in anguish ; for it desireth to be out of the
darkness, and that desiring is the flowing [or work-
ing] and the attracting in itself, where yet nothing
is attained but a fierce source in itself, which by its
attraction maketh hardness and roughness, which
„„
upon
, and thu
°
asan
known ) ^ " ( is »eet
give the Reader exaotlv f
how the rell f 7 , unde«tand and know .
« the beSS r C°r g]' Which U Was not
tWainm; whog;;"7 m^lea» to understand
«d woman' 2 /u ^""W- in the wi» «f -an
is conceived rthet/W6W' ^ » the *><"«,
^tmcture, and sown in an earthly
564 THE THREE PRINCIPLES [Ch. 21
1 field, or * soil ; where then the first tincture (in the will)
^o^iife breaketh, and his own 2 tincture springeth forth out
of the anxious [or aching] chamber of darkness, and
of death, out of the anxious source [or property], and
blossometh out of the darkness, in the broken gate
of the darkness in it, as a pleasant habitation, and
so generateth its light out of the anxious fierceness
out of itself ; where then (in the light) there goeth
forth again the endless source of the [thoughts or]
senses, which make a throne and region of reason,
which governeth the whole house, and desireth to
enter into the region of the heaven, out of which it
proceeded not. And therefore now this is not the
original will, which there desireth to enter into the
3 Or recompre- region of the heaven ; but it is the 3 reconceived
bunded, or ... /> i ,• i • r a »«••«<
retaken will will out of the source of the anxiety, [which will la
property. in a desire] to enter through the deep gate of God.
18. Now seeing it was impossible for the human
spirit, how much soever it was attempted [tried or
sought], therefore God must enter again into the
humanity, and help the human spirit to break the
4 Or of death gate of 4 darkness, that so it might be able to enter
into the divine [power or] virtue.
19. And thus he dwelleth in two [properties],
both which draw him, and desire to have him ;
viz. one fierce [property or] source, whose original
is the darkness of the abyss ; and the other is the
divine [power or] virtue, whose source [or active
property] is the light and the divine joy in the
broken gate of heaven ; as the word Himmel
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 565
[heaven] in the language of nature hath its proper /
acute * understanding, from the pressing through, > meaning, or
and entering in, and then with its root continuing signification-
to sit in the stock of eternity, wherein the omni-
potencyis rightly understood ; which my 2 Master "the learned
in Arts will scarce give any credit to, for he hath S^ or™
no knowledge therein ; it belongeth to the lily. raason'
20. Thus man is drawn and held of both ; but
the centre standeth in him, and [he] hath the
8 balance between the two wills, viz. between the » balance of
original and the reconceived [will] to the kingdom the wtgnts°r
of heaven ; and in each scale there is a maker, who
formeth what he letteth into his mind; for the
mind is the centre of the balance, the senses [or
thoughts] are the weights that pass out of one
scale into the other ; for the one scale is the king-
dom of the fierceness, and of anger ; and the other
is the regeneration (in the virtue [or power] of God)
in the heaven.
21. Now behold, 0 man, how thou art both
earthly and also heavenly, as [it were] mixed in
one [only] person, and thou bearest the earthly,
and also the heavenly image, in one [only] person ;
and thou art also the fierce [wrathful property or]
source, and thou bearest the hellish image, which
4springeth in the anger of God, out of the source < Or groweth.
of the eternity ; thus is thy mind, and the mind
holdeth the balance, and the 6 senses put [weight] • Or thoughts,
into the scales.
22. Therefore consider what weight thou puttest
566
THE THREE PRINCIPLES
[Ch. 21
1 formeth,
lashioneth, or
createth an
image.
2 Or figured.
in by the senses : Thou hast the kingdom of heaven
in thy power, for the word of the divine virtue [or
power] in Christ, hath given itself to thee to be thy
own ; and so also thou hast the kingdom of hell in
a bridle, in the root, and thou hast it for thy own
by the right of nature ; and thou hast the kingdom
of this world also (according to thy humanity
received from Adam) for thy own.
23. Now consider what thou lettest into thy
mind by thy senses, for thou hast in each kingdom
a maker, which there 1 maketh [an image of]
whatsoever thou layest into the scales, by the
senses ; for all lieth in the making [or formation],
and thou art (in this body) a field [ground or soil] ;
thy mind is the sower, and the three Principles are
the seed ; what thy mind soweth, the body of that
groweth, and that thou shalt reap to thyself, and
so when the earthly field or soil doth break, then
the new-grown body standeth in [its] perfection,
whether it be be 2 grown in the kingdom of
heaven, or in the kingdom of hell.
24. By this now you might find and understand
the ground, how the kingdom of this world is
generated, and how one kingdom is in the other,
and how one is the chest and receptacle of the
other, where yet there is no captivating at all,
but all is free in itself ; and man standeth mani-
fested in all three [Principles], and yet knoweth
none of them in the ground, except he be generated
out of the darkness into the light, and then that
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 567
^source knoweth the fierce eternity, as also the > or property.
2 out-birth [or issue] of the eternity. But he is «ch. third
not able to search out the light, for he is environed SJS±T
therewith, and it is his dwelling-house; whereas w°rldt
yet he is (with his body) in this world, and with
the originality of the soul in the ground of the
eternal source, and with the noble blossom of the
soul in the kingdom of heaven with God, and is
thus rightly a prince in the heaven, over hell and
earth ; for the fierce source [or torment] toucheth
it not ; but the blossom maketh out of the fierce
source [or quality] paradise, [viz.] the high exulting
joy in the springing up.
25. And thus thou earthly man mayest see, how
thou livest here in three Principles, if thy mind
inclineth itself to God ; but if it give up itself
to the 3 source of this world, then thou standest 3 kingdom, or
4 before heaven, and thou sowest two Principles, J0"™6'.
viz. the spirit of this world, and the fierce source'
of eternity.
The Well-Spring [or Fountain'] of the
Antichristian Kingdom.
26. Man possesseth this world, and hath built him
a glorious kingdom for his own glory, as is plain
before our eyes; yet he is not to be condemned
therein, (though indeed that is cause of sins),
because God (of his grace) hath sent his beloved
Heart into the flesh, that man might (thereby)
go out from the flesh again, and enter into the
568
THE THREE PRINCIPLES
[Ch. 21
1 Or per-
mitted.
kingdom of heaven. But now his earthly body
must have sustenance, that it may live and propa-
gate ; and all the governments and arts of this
world stand in this necessity, for the earthly body
cannot want them ; and they are l borne withal
(by divine patience) that the great wonders may
thereby be manifested.
27. But this is man's condemnation, that he
soweth only the earthly and the hellish seed, and
letteth the heavenly stay in his barn ; he stayeth
without, before heaven, and entereth not in for the
noble seed; but he giveth God good words, that
he may be gracious to him, and receive him into
his kingdom, and soweth nothing but the devil's
weeds in body and soul. And then what new
body shall there grow ? Shall it stand in the
heaven in the holy element, or in the abyss ? Or
shall the Pearl be cast before swine ?
28. If thy maker in thee doth not make the
image of God, but the image of the serpent, how
wilt thou then bring thy beast into the kingdom
of heaven ? Dost thou suppose that God hath
adders and serpents in the broken gate of the
regeneration in the pleasant habitation ? Or dost
thou suppose that he looketh after thy hypocrisy,
2 colleges, that thou buildest great 2 houses of stone for him,
churches, or .11
monasteries, and therein dost exercise thy hypocrisy and pomp ?
What careth he for thy songs and roaring noise,
if thy heart be a murderer and devourer ? He will
have a new-born man, who yieldeth himself up to
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 569
him in righteousness, and in the fear of God ; him,
the Treader upon the Serpent taketh into his arms,
and maketh him an heavenly image ; such a one
is a child of heaven, and not thy l fox. 1 Or thy
xr -LIT TTTi r i subtle, cun-
29. JNow it may be asked, Wherefore art thou nmg seeming
called the Antichrist ? Hearken, thou art 2 the 2 Or agaiDSt
opposer of Christ, and thou hast built thyself achrist
seeming [holy] hypocritical kingdom, with a great
show ; therein thou exercisest thy hypocrisy, thou
earnest the law of God upon thy lips, and thou
teachest it, but with thy deeds thou deniest the
power thereof, thy heart is only bent upon the
spirit of this world, the kingdom of thy hypocrisy
tends only to thy own honour [and repute] under
a pretended holiness ; all knees must bend before
thee, as if thou wast Christ, and thou hast the
heart of a greedy wolf.
30. Thou boastest that thou hast the keys of
the kingdom of heaven, and yet thyself art in the
abyss ; thy heart hangeth on thy keys, and not on
the heart of God, thou hast the keys of the chest
of gold, and not of the breaking through, by
confidence in God ; thou makest many 3 laws, and 3 canons,
yet thyself keepest none, and thy 3 law is to as and orders!
much purpose as the tower of Babel [was], which
should have reached to heaven, and thy 3laws
reach to heaven as much as that did.
31. Thou prayest before God, but in thy wolfish
beast ; the spirit of this world (and not God)
receiveth thy prayers ; for thy heart is a devourer,
570
THE THREE PRINCIPLES
[Ch. 21
and entereth into the devourer ; thou desirest not
earnestly to enter into God, but merely with
thy historical hypocritical mouth, and thy heart
presseth earnestly into the spirit of this world ;
thou desirest only much temporal goods, honour,
power, and authority in this world, and so thereby
1 Or kingdom, thou drawest the l region of this world to thee.
32. Thou suppressest the miserable and needy
under thy feet, and thou constrainest him with
necessity, and makest him vain [or carelessly
wicked], so that he runneth after thy beast, and
gazeth upon thee, and also becometh a servant of
the opposer of Christ ; thy beast whereon thou
ridest is thy strength and power, which thou
usurpest to thyself, thou fattenest thy beast with
the fatness of the earth, and thou crammest it with
the sweat of the needy ; it is filled up with the
tears of the miserable, whose sighs and groans
press in through the gate of the deep to God, and
2 Or stir up. (with their pressing in) they 2 awaken the anger
of God in thy beast ; as the blood of Abel did the
anger in Cain.
33. Thus thou comest galloping with thy
prancing horse, and thou ridest before the gate
of heaven, and desirest 3 abstinence, and in thy
shape thou art a wolf. What shall St Peter say
to it ? Dost thou suppose that he will give thee
the keys of the kingdom of heaven ? 0 no ! he
hath none for wolves ; he hath but one for himself,
he had never any to spare for others.
3 rest, for-
giveness, or
comfort.
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 571
34. Wouldst thou get into heaven ? Then thou
must put off thy wolf, and get into a lamb's skin ;
not with hypocrisy, in a corner f1 chamber], cloister, 1 closet, ceil,
or wilderness [and hermitage], but with earnestness
in the new birth ; and thy light must shine forth
in righteousness and mercifulness, to the over-
throw of the kingdom of the devil, and it must
destroy his nest, with kind well-doing to the needy.
35. Hearken, thou antichristian scorner ; it is
not enough for thee to stand and say, I have the
true ground of the knowledge [that leadeth] to
the kingdom of heaven, I have found the true
religion. And doth condemn every one that hath
not thy knowledge, or doth not consent to thy
opinion ; thou sayest, Such a one is a heretic, and
of the devil. And thou art a wolf, and dost
nothing else but confound the sheep with thy
fierceness, and causest them to offend, and to
calumniate those whom neither thou nor they
know, as the Ephesians did by Paul. Dost thou
suppose that thou hast hunted away the wolf by
this means ? Or hast thou not rather generated
a heap of young scornful wolves, which howl and
yell, and every one would devour, and yet know
not where the evil beast is, nor especially that
most evil beast of all, which generated them ?
0 blind Babel, the kingdom of Christ doth not
consist herein, but the abominable Antichrist of
confusion in Babel.
36. But what can be said? The devil will
572 THE THREE PRINCIPLES [Ch. 21
have it no otherwise. When his kingdom be-
ginneth to be stormed [battered and assaulted] at
one place, then he bloweth up the storm all over
[as well in one as in another], in the children
of God ; the spirit of punishment [vengeance or
reproof] is stirred up ; and in the worldly bestial
man, the devil bloweth up mere scorning and
disgracing mockers ; for they have the kingdom
of Christ in the history, and the devil's kingdom
in themselves, as their own possession.
37. What doth thy knowledge avail thee, thou
opposer of Christ, that thou knowest how to speak
of the kingdom of heaven, of the suffering and
death of Christ, and of the new-birth in Christ,
when thou art without it, sticking merely in the
history ? Shall not thy knowledge be a witness
against thee, which shall judge thee ? Or wilt
thou say thou art not the Antichrist of Babel ?
Surely thou art the hypocrite, and thou fattenest
thy evil beast yet more and more, and thou art
the devourer in the Revelation of John. Thou
dwellest not only at Rome, but thou hast pos-
sessed the breadth of the earth. I have seen
thee in the spirit, and therefore it is that I write
of thee, thou wonder of the world, of heaven,
and of hell.
38. Thus this kingdom took beginning with
Cain, and it hath its ground from the devil, who
is a mocker of God ; for the devil desireth nothing
else but strong and mighty exalting in his own
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 573
power above the thrones of heaven ; but he cannot
get in, and therefore he is so maliciously enraged,
and his source for quality] standeth in the anguish,
not towards the birth, but towards the l source J Or torment
of fire.
Of the Kingdom of Christ in this World.
39. Seeing now man is entered into the spirit
of this world, and hath all gates in [him], viz. the
kingdom of heaven, and the kingdom of hell, and
also the kingdom of this world, and must thus live
in the press [or narrow chink], between heaven
and this world, where the devil stirreth up one
mocker after another, (who are brought up by
the kingdom of fierceness), and continually stirreth
them up against the children of God, so that the
world is full of tyrants, and bestial, bloody, in-
cestuous persons, also murderers and thieves, and
because covetousness grew up, therefore the office
of ruling was most profitable, that the wicked
2 driver might be stopped by power [and authority]. »
40. And so it is seen, how the providence of
God is come to the help of the kingdom of this
world, and hath by the spirit of this world stirred
up rulers, who have inflicted punishment ; yet the
spirit of God complaineth of them, that they are
turned tyrants, who suppress all with their power ;
and the Abellish Church in love consisteth not
therein, but the strong might of God, for the
suppressing of evil-doers.
574 THE THREE PRINCIPLES [Ch. 21
41. It is true indeed, the judges and kings, as
also princes and rulers [or magistrates], are the
officers of God in the house of this [four
elementary] world, whom God (because of sin)
hath set to punish secretly, that thereby the
wicked drivers [and oppressors] might be stopped.
42. And their state [condition, jurisdiction, or
authority] is founded in the originality of the
essence of all essences, where God in the beginning
created the thrones, according to his eternal wisdom ;
where then (both in heaven and also in hell) there
1 Or throne- are l thrones and principalities, and also a region
[or dominion] according to the seven spirits of the
eternal nature, of which here much ought not to
be said, for the world holdeth it impossible to know
such things ; whereas yet a spirit born in God
2 Or hath 2 searcheth into the kingdom of heaven.
43. But a true judge, who judgeth according to
righteousness, he is God's steward [viceroy or
vicegerent], in the kingdom of this world ; and
that it might not be needful that God should
always pour forth his wrath upon the people [and
nations], therefore he hath put the sword into their
hands to protect and defend the righteous, and to
punish the evil. And if any do so, in earnest up-
rightness (in the fear of God, and nothing partially
3 Or for par- for 8 favour) then he is great in the kingdom of
heaven ; for he beareth the [sword] for righteous-
ness, and he shineth, as the sun and moon, exceed-
ing the stars.
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 575
44. But if he turneth tyrant, and doth nothing
but devour the bread of his subjects, and only
adorneth his state and dignity in pride, to the
oppression of the needy, and hunteth after nothing
but covetousness, accounting the needy to be but
Kis dogs, and placeth his office only in voluptuous-
ness, and will not hear the oppressed, then he is
an insulting, tormenting prince and ruler in the
kingdom of Antichrist, and is of the number of
the tyrants, and he rideth upon Antichrist's horse.
45. And we are to consider how the true
Christian Church is environed with the Cainish
antichristian church, and how they live in one
only kingdom in this world. As the first Principle
encloseth all, and yet can comprehend or hold
nothing, but the kingdom of heaven is (from
eternity) brought forth out of the anger, as a fair
sweet-smelling flower, out of the earth, so also the
holy Church standeth in the antichristian ; where
they both together go to pray before God, and one
is accepted by God, and the other [is accepted] by
the spirit of this world ; each image goeth into its
own region [or kingdom].
46. There is nothing more secret in this world
than the kingdom of Christ, and also nothing more
manifest than the kingdom of Christ; and it is
often so, that he who supposeth he hath it, and
liveth therein, hath it not, but hath the kingdom
of Antichrist, and he is an hypocrite and scorner
and hath the serpent's ' figure; and his heart also'
576 THE THREE PRINCIPLES [Ch. 21
is but the heart of a greedy wolf, and he standeth
1 Or image, not in the angelical * figure.
47. On the contrary, many a one is in great
2 the kingdom anguish, and longeth after 2 it, and generateth very
of Christ.
painfully, he would fain have 2it; but then the
devil rusheth upon him, and after stirreth up
irksomeness [vexation] and discontent, and also
overwhelmeth him with great sins, so that he
knoweth not himself, and then dejecteth him with
impatience and doubting ; and his heart standeth
continually in anguish, it would fain get out of
evil, and endeavoureth continually for abstinence
3 forgiveness, or 3 forbearance, many times with groans, sighing,
rest. and longing : But then the devil holdeth his sins
before him, and barreth up the door of the grace
of God, that he might despair.
48. Yet he soweth the Pearl in his afflicting
anguish, and the devil covereth it in him, that he
may not know it, neither doth he know himself;
he soweth into the kingdom of God, and knoweth
not his own seed, but the seed of sin, and of the
hunter. And so he consenteth not to the sins
which he committeth ; but the devil with his
4 sect * followers [or associates] overpower him, so that
the Adamical man in the anger doth that which
the new-born [man] in the holy element willeth
not ; now though he doth it, yet the new man in
the image doth it not, but the old man in the
» Or in the 6 anger. And therefore there is in him a continual
striving four . „ , , , • n
elements. stnic, and he runneth continually to repentance ;
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 577
where yet the hidden man in the l anger cannot 1 Or in the
reach the lily, but the hidden man [doth it]. ££$?
49. Therefore he standeth often in doubt and
impatience ; and in such a man there is great
strife; he knoweth not himself. He seeth and
knoweth nothing else but his wickedness, and yet
is born in God ; for his spirit continually breaketh
the gate of the darkness, but then the anger in
him doth hold him back that he cannot enter in,
but yet sometimes he reacheth a glimpse, from
whence the soul is cheered, and the Pearl is sown
in a very dark valley.
50. And then when he considereth the sweet
foretaste of the Pearl which he had, then the soul
would fain go through, and it seeketh the Pearl ;
but then cometh the black spirit, and covereth it
from him, and then the storm and strife about the
Pearl beginneth, each would have its right; the
soul would have it, and then the devil covereth
it, and casteth the wrath and 2 sin before it, that a Or infimi-
the soul should behold itself therein; then there way to the
falleth to be weakness and neglect, so that the poor P(
soul becometh weary, faint, and timorous, and so
sitteth still, and thinketh continually of some other
way to abstinence [or 3 amendment], how it might 3 comfort or
best get the Pearl. rest'
51. But the 4 hunter is a cunning artist, who « driver, or
cometh then with the region of this world, with
worldly lusts of the flesh, with temporal honour
and riches, and holdeth them before the poor soul,
37
578 THE THREE PRINCIPLES [Ch. 21
1 husks, or that it might bite at his l swine's apples ; thus he
crabs.
leadeth many a one for a long while, with his
chains, captive in the anger of God.
52. But if the noble grain of mustard-seed be
sown, then the noble virgin of God preserveth it,
and maketh the poor soul continually careful to
endeavour for abstinence, and to enter into fight
with the devil. 0 what a wonderful way is it
the children of God go in this miserable house of
flesh ! which the reason of the hypocrites neither
comprehendeth, nor can believe ; only they that
have tried it, know it.
53. Though indeed the high precious knowledge
is not [attained], except one hath overcome in the
storm, and hath vanquished the devil, so that the
soul hath once attained the heavenly gate, and
gotten the garland of victory, which the lovely
virgin of chastity setteth up, as a triumphant
ensign of its conquest in its dear Champion, Christ,
* Or the and there riseth up the 2 wonderful knowledge, yet
knowledge in
the wonders not in perfection.
which neither
eye hath seen, 54. For the old enemy is subtle, and strong,
nor ear heard, .
nor ever who still assaulteth the soul again, to try now he
entered into m. •» a •••*•» 11
the heart to may afflict and deceive it ; 11 he cannot overwhelm
it with sins, then he beginneth an outward war
3 Or iniquity, with it, and stirreth up the children of 3 malice
against it, so that they contemn, mock, deride,
vilify it, and do all manner of evil to it ; and so
they lay wait for its body and goods, they jeer,
reproach, and scorn it, and account it as the off-
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 579
scouring of the world; they upbraid it for its
infirmities; if it do but reprove their faults and
unrighteousness, - then it must be an hypocrite
[with them].
55. Not only the children of malice do thus,
but the devil many times bringeth the children
of God, by his snares, to be against it, so that
in their blindness they grow furious and raging,
as Saul at Jerusalem did against Stephen. Thus
the poor soul must be afflicted among thorns and
thistles, and continually expect when the evil
world shall tear away the body.
The victorious Gate of the poor Soul.
56. Now saith reason, What is the best counsel
and remedy for the poor soul? What shall it
do in this bath of thorns and thistles? Behold,
we will shew thee the counsel of the * virgin, as1 Or wisdom
it is given us for a victorious comfort, and we °f
will write it for a firm Memorial to ourselves;
for it may come, that we ourselves may stand in
need of it, as we have already for a tedious
while sweltered in this bath of thorns and thistles,
wherein we also attained this garland ; and there-
fore we must not be silent, but set forth the gift
of the virgin, which helpeth against all the 2 gates * Or power,
of the devil.
57. Behold, thou poor soul in thy bath of thorns,
where is thy home? Art thou at home in this
580 THE THREE PRINCIPLES [Ch. 21
world ? Wherefore then dost thou not seek the
favour and friendship of the world ? Wherefore
dost thou not hunt after temporal honour, after
pleasure and riches, that it may go well with thee
in this world ? Why dost thou make thyself a fool
to the world, and art every one's owl and footstool ?
Wherefore dost thou suffer thyself to be despised
and abused by those that are inferior to thee, and
know less than thou ? Why shouldst thou not
be stately and brave with those seeming holy
hypocrites ? And then thou wouldst be beloved,
and nobody would abuse thee ; and thou wouldst
be more safe and secure in thy body and goods,
than in this way, wherein thou art but the world's
owl and fool.
58. But my loving virgin saith, 0 thou my
beloved companion, whom I have chosen, go with
me, 1 am not of this world. I will bring thee out
of this world into my kingdom, there is mere
pleasant rest and welfare ; in my kingdom is mere
1 hunter, joy, honour, and glory, there is no x driver in it.
oppressor.' I will adorn thee with the glory of God, and put
on thee my bright ornament. I will make thee a
lord in heaven, and a judge over this world ; tbou
shalt help to judge the l driver in his wickedness ;
he shall be laid at thy feet for a footstool, and he
shall not open his jaws against thee, but he shall
be barred up for ever in his fierce gate ; thou
shalt eat at my table, there shall be no grudging
nor want ; my fruit is sweeter and pleasanter than
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 581
the fruit of this world, thou shalt never have any
woe arise from it ; all thy doings shall be pleasant
cheerfulness and amiable discourse : mere humility
in great love shall shine before thee. All thy
companions are so very beautiful, thou shalt have
joy in them all. Wherefore dost thou esteem
thy corruptible life? Thou shalt enter into an
incorruptible life that shall endure eternally.
59. But I have a little against thee: I have
drawn thee out of the thorny bath, wherein thou
wast a wild beast, and have figured thee for my
image, and yet thy wild beast standeth in the
thorny bath, which I will not take into my bosom,
thou standest yet in xthy wild beast; now when i in the four
the world taketh its wild beast which belongeth £H5 in
thereto, then I will take thee, and so every one blood<
shall have its own.
60. Wherefore dost thou love that wild beast so
much, which doth but afflict thee ? And besides,
thou canst not take it with thee, neither doth
it belong to thee, but to the world; let the
world do what it will with it, stay thou with
me; it is but a little while before thy beast
breaketh, and then thou art unbound, and abidest
with me.
61. But I also have a law in my love, viz. I not
only desire [to have] thee, but also thy brothers
and sisters which are in the world, who are yet in
part unregenerated, whom the 2 driver holdeth 2 hunter, or
captive ; thou must not hide nor bury thy Pearl, per8ecutor'
582
THE THREE PRINCIPLES
[Ch. 21
but shew the same to them, that they also may
come into my arms ; thy mouth must not be
1 Or tell the shut, thou shalt walk in my law and J declare
truth.
the truth.
62. And although the driver compasseth thee
about, and will fetch thee away, yet there is a
limit set for thy beast, how far it shall go, the
hunter cannot break [or destroy] it sooner than
the limited time ; and then if he do break it, it is
done only for [the manifesting of] God's deeds of
wonder, and for thy best good ; all thy stripes in
the thorny bath shall stand in my kingdom for a
fair ensign of thy victory ; and moreover, thou
shalt have great joy in it, before the angels of God,
in that thou hast despised the hunter, and art gone
out of a wild birth into an angelical one. 0 how
thou wilt rejoice, when thou shalt think upon thy
2 vexed and wild beast, which 2 plagued thee day and night, in
that thou art 3 loosed from it.
63. Then thou hast great honour for thy great
shame. And therefore why art thou so sad ?
Lift up thyself out of thy wild beast, as a fair
flower springeth out of the earth. Or dost thou
suppose, thou wild beast, that my spirit is mad,
that it so little esteemeth thee ? Thou sayest I
am indeed thy beast, yet thou art born out of
me ; if I had not grown forth, thou hadst not been
either. Hearken thou my beast, I am greater than
thou ; when thou wast to be, there I was thy
master-framer ; my essences are out of the root of
8 Or released.
Ch. 21] THE CA1NISH AND ABELLISH KINGDOMS 583
the eternity, but thou art from this world, and
thou breakest [or corruptest], but I live in my
source [or quality] eternally ; therefore am I
much nobler than thou ; thou livest in the tierce
[wrathful] source, but I will put my strong fierce
property into the light, into the eternal joy ;
my works stand in power, and thine remain in the
figure ; when I shall once be released from thee,
then I shall take thee no more to be my beast
again, but [I will take] my new body which I
brought forth in thee, in thy deepest root of the
holy element. I will no more have thy rough
issues of the four elements, death swalloweth thee
up. But I spring and grow out of thee, with my
new body, as a flower out of its root ; I will
1 forget thee. For the glory of God (which 2 cursed
ftc
thee together with the earth) hath grafted my 2 Or fled from
root again in his Son, and my body groweth in11"**
the holy element before God. Therefore thou art
but my wild beast, which dost plague me, and
make me sick here, upon which the devil rideth,
as upon his accursed horse ; and although the
world scorn thee, I regard not that, it doth that
for my sake ; and yet it cannot see me, neither
can it know me. And wherefore then is it
so mad? It cannot murder me, for I am not
in it.
64. But thou, mad world, what shall the spirit
say [of thee]? Art thou not my brother? The
essences of my spirit stir thee ; go forth out of thy
584 THE THREE PRINCIPLES [Ch. 21
beast, and then I go with my companions into
the garden of roses, into the lily of God. Why
keepest thou back, and sufferest thyself to be held
by the devil ? Is he not thy enemy ? He doth
but hunt after thy Pearl ; and if he getteth it,
then thy spirit becometh a worm and beast in its
figure. Why sufferest thou thy angelical image to
be taken away, for temporal pleasure sake ? Thy
pleasure is only in the corruptible beast. But
what doth that avail the soul ? If thou dost not
go out from it, thou wilt get eternal woe and
sorrow by it.
65. Or what shall thy noble warrior Christ say
to it ? Have not I [saith Christ] broken thy
wild beast ? Am not I entered into death ? I
have cut off from thy soul the four elements, and
the wickedness [or malice] of the devil, and have
^Or engrafted. l inoculated thy soul into my virtue [or power],
that thy body might spring and grow again out of
my body, out of the holy element before God ; and
I have bound myself to thee by my spirit. Have
I not made a covenant with thee, that thou
shouldst be mine ? Have I not given thee my
body for food, and my blood for drink ? Have I
2 Or leader, not given thee my spirit for a 2 conductor, and
allotted thee my kingdom for thy own ? Where-
fore dost thou despise me, and goest away from
me ? Thou runnest after the wolves and the dogs,
and howlest with them, and thou seekest only
after anger, and how thou mayest bite [and
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 585
devour] ; thou swallowest nothing but l fierceness l wrath,
[into thee]. What shall I say ? I have in my sins and
suffering and death (by my regeneration) generated W1
no such beast, and therefore I will not have it,
except it be again born anew in me, to an angelical
image, and then it shall be with me.
'B
THE TWENTY-SECOND CHAPTER
Of the New Regeneration in Christ [from] out
of the old Adamical Man.
The Blossom of the Holy Bud.
The noble Gate of the right [and] true Christianity.
EGA USE we have written hitherto of the
originality of the essence of all essences,
how all [things] take beginning, and have shewn
the eternal enduring [substance], and also the
transitory ; therefore we will now shew further,
1 man. what is most profitable for J him to do, and to
leave undone ; wherein we will shew what God by
his eternal Word hath ever spoken (by his holy
spirit) by Moses, and by the Prophets ; as also
what the mouth of Christ and his Apostles have
spoken, what God will have us men to do, and
leave undone.
2. Seeing we poor Adamical men are, with our
father Adam and mother Eve, gone forth out of
the incorruptible and unchangeable inheritance, out
from our true native country, into a strange inn,
where we are not at home, but are merely guests,
and where we must in so great misery continually
586
Ch. 22] THE NEW REGENERATION IN CHRIST 587
expect, when our strange host will thrust us out,
and bereave us of all our ability, and take away
from us all we have, so that we are truly swim-
ming in a deep sea of misery, and swelter in a
strange bath of thorns and thistles ; and we know
for certain, and see it also daily before our eyes,
that we are no other than pilgrims in this inn,
which must continually expect when the breaker
[or destroyer] will come, and take our heart, senses,
and mind, also our flesh and blood, and goods ;
therefore it is indeed most necessary for us, to
learn to know and find the way to our true native
country, that we may avoid the great misery and
calamity, and enter into an eternal inn, which is
our own, whence none may drive us out.
3. But because there are two of these inns,
which are eternal without end and expulsion ; the
one standing in eternal joy (in great brightness
and perfection) in mere love and meekness ; but
the other in great perplexity, anguish, misery,
distress, hunger, and thirst, where never any re-
freshment from the love of God cometh ; therefore
it is very necessary that we learn, with great
earnestness, to know the true way of entrance into
the eternal joy, that we may not with the devil's
dogs howl eternally in the anguishing inn.
4. And now if we look round about us every-
where, upon heaven and earth, the stars and
elements, yet we can see and know no way [or
where we may go to our rest ; we see no
588 THE THREE PRINCIPLES [Ch. 22
other than the way of the entrance in of our life,
and then of the end of our life, where our body
goeth into the earth, and all our labour (also our
arts and glory) is inherited by another, who also
vexeth himself therewith for a while, and then
followeth after us ; and that continueth so from
the beginning of the world to its end.
1 understand, 5. We can in our misery never l know where
or compre- . . 1111
hend. our spirit doth abide when the body breaketn, and
cometh to be a carcase, except we be again new-
born out of this world, that so we may dwell in
this world as to our body, and as to our mind in
another eternal perfect new life, wherein our spirit
and mind put on a new man, wherein he must and
shall live eternally ; and then we first know what
we are, and where our home is.
6. Seeing then we clearly see and understand,
that we have our beginning altogether earthly,
and are sown in a field (as grain is sown in the
earth) where our life springeth up, groweth, and
at length flourisheth, as corn [or grain] doth out of
the earth ; where we can know in us nothing but
an earthly life ; yet we see very well that the
2 Or stars. 2 constellations and elements qualify [or work] in
us, and nourish, drive, govern, and guide us, also
fill us and bring us up, and so preserve our life a
while, and then break it again, and turn it to
dust and ashes ; like all beasts, trees, plants, and
all [things] that grow ; but we see not how it is
with us afterwards, whether all be ended with it,
Ch. 22] THE NEW REGENERATION IN CHRIST 589
or whether we go with our spirit and conversation
into another life ; and therefore it is most necessary
to learn, and to ssek the right way.
7. Now that is testified to us by the writings
of those who have been regenerated out of this
1 earthliness, and at length are entered into a holy ' Or transi-
toriness.
and incorruptible life, who have written and taught
of an eternal joyful life, and also of an eternal
perishing and anguishing life ; and have taught us
how we should follow after them, and how we
should step into a new birth, where we should be
regenerated out of this earthliness, into a new
creature, and that we should do nothing else about
it but follow them, and then we should find, 2 in 2 Or really,
deed and in truth, what they had spoken, written,
and taught. Yea even in this life we should see
o
our true native country in the new regeneration,
and 3 know it (in the new-born man) in great joy, 3 understand,
or apprehend.
whereas then our whole mind would incline to
it ; and in our new knowledge (in the new man)
true faith would grow, and the hearty desire
of the unfeigned love towards the hidden God ;
for which noble knowledge sake, many times
* they have yielded their earthly body and life to 4 holy people,
the un regenerated gainsayer (according to his
devilish, malicious revengefulness) into death, and
have taken it with great joy, and have chosen for
themselves the eternal incorruptible life.
8. There is then the greatest and highest love
in the new birth, not only towards God, or oneself,
590
THE THREE PRINCIPLES
[Ch. 22
1 the holy
forefathers.
2 essence or
but also towards men, our brothers and sisters : So
that those that were regenerated, have had their
desires and love so carried towards men, that they
have very earnestly taught men with meekness
and reproving, and their love to them in their
teaching hath been so great, that they have even
willingly yielded their life up to death, and left their
earthly goods, and all they had, in assured hope,
(in their strong and firm knowledge) to receive all
again in great honour [and glory].
9. And therefore we also have longed to seek
after that Pearl, of which we write at present ; and
though now the unregenerated (in the kingdom of
this world) will give no credit to us (as it hath
happened to our forefathers, from the children of
this world) we cannot help that, but it shall stand
for a witness against them, which shall be a woe to
them eternally, that they have so foolishly ventured
[and lost] so great an eternal glory and holiness,
for a little pleasure of the eye, and lust of the flesh.
10. And we know (in our deep knowledge) that
1 they have rightly taught and written, that there
is one only God, which is threefold in personal dis-
tinction, as is before mentioned. And we also know
that he is the creator of all things ; that he hath
generated all out of his own 2 substance, both light
and darkness, as also the thrones and 3 dominions
of all things. Especially we know (as the Holy
Scripture witnesseth throughout) that he hath
created man to his own image and similitude,
Ch. 22] THE NEW REGENERATION IN CHRIST 591
that he should eternally be, and live, in the
kingdom of heaven in him.
11. And then- we know also, that this world
(wherein we now are and live) was generated out
of the eternal original in time (through the pure
element) in the Fiat, and so created ; and so, l it 1 the world
is not the substance of the holy pure element, but elements.
an issue [or out-birth] out of the eternal limbus of
God, wherein the eternal element consisteth, which
is before the clear Deity, wherein consisteth
paradise, and the kingdom of heaven ; and yet
the limbus, together with the pure element, is not
the pure Deity, which is alone holy in itself, and
hath the virtue of the eternal light shining in it,
but hath no essences (in the light of the clarity)
in it ; for the essences are generated from the
virtue, 2 according to the light, as a desire ; and 2 Or o£
the desire attracteth to it, from whence the
essences proceed, as also the eternal darkness in
the source, as is before mentioned.
12. Seeing then God is all in all, and hath
created man to his image and similitude, to live
with him eternally in his love, light, joy and
glory, therefore we cannot say, that he was merely
created out of the corruptibility of this world, for
therein is no eternal perfect life, but death, and
perplexity, anguish, and necessity ; but as God
dwelleth in himself, and goeth through all his
works incomprehensibly to them, and is hindered
by nothing, so was the similitude before him out
592
THE THREE PRINCIPLES
[Ch. 22
of the pure element ; it was indeed created in this
world, yet the kingdom of this world should not
comprehend that [image], but the similitude (man)
should mightily, and in perfect [power or] virtue,
rule through the essences (with the essences out of
the pure element of the paradisical holy limbus)
through the dominion of this world.
13. Therefore he breathed into him the living
soul out of the eternal will of the Father (which
will goeth thither only to generate his eternal
Son) ; and out of that will he breathed into man ;
the same is his eternal soul, which must set its
regenerated will in the eternal will of the Father,
merely in the * Heart of God, and so it receiveth
^ne 2 virtue of the Heart of God, and also his holy
eternal light, wherein paradise, the kingdom of
heaven, and also the eternal joy springe th up ;
and in this virtue [or power] it goeth through all
3 hurteth, or things, and 3 breaketh none of them, and is mighty
over all [things], as God himself is ; for it liveth
in the virtue [or power] of the Heart of God,
and eateth of the Word [that is] generated out
of God.
14. Thus also we know, that the soul is a spirit,
generated out of God the Father, in the throne
and entrance out of the recomprehended [or recon-
ceived] will, out of the darkness into the light,
to the generating of the Heart of God ; and that
4 above the [soul] is free to elevate itself above 4it in the
Heart of God, .«".,, , . , .„ „ , -~ ,
as TMrifer did. will, or in the meekness in the will of the x1 ather,
1 Or Son of
God.
2 Or power.
Ch. 22] THE NEW REGENERATION IN CHRIST 593
to comprehend and incline itself to the birth of
the Heart of God the Father.
15. But its Body (which is the true image of
God, which God created) standeth before the clear
Deity, and is in, and out of, the holy pure element ;
and the limbus of the element (out of which the
essences generate) is the paradise, a habitation of
God the Holy Trinity. Thus was man an image
and similitude before God, wherein God dwelleth,
in which (through his eternal wisdom) he would
manifest his wonders.
16. And now as we understand, that man (with
the similitude wherein God dwelleth) is not merely
at home in this world, much less in the stinking
1 carcase, so it is manifest (in that we are so very l cadaver,
blind as to paradise) that our first parents (with c°rpse
their spirit) are gone out of the heavenly paradise
into the spirit of this world, where then the spirit
of this world instantly captivated their body, and
made it earthly, so that body and soul are perished ;
and now we have the pure element no more for our
body, but the issue [or out-birth] (viz. the four
elements, with the dominion of the stars) and the
sun only is the light of the body ; also this body
doth not belong to the Deity. God doth not dis-
cover himself in the stinking carcase [or corpse],
but in the holy man, in the pure image which he
created in the beginning.
17. Now man being thus fallen out of the holy
into the unholy, out of the image of God into the
38
594
THE THREE PRINCIPLES
[Ch. 22
earthly corruptibility, therefore his body stood in
the corruptible death, and his soul in the eternal
1 Or averted, will of the Father, yet l turned away from the
Heart of God, into the spirit of this world, capti-
vated by the eternal darkness ; for whatsoever
goeth out from God, goeth into the eternal dark-
ness, and without the Heart of God there is no
light.
18. And now there was no [remedy or] counsel
for this image, except it were new regenerated by
the soul, through the Heart and light of God,
through which the new element before God (viz.
the body of the soul) is regenerated ; or else the
Deity would not, and could not dwell therein ;
this, man (by his own virtue or power) was not
20rbriag»to able to 2 attain ; therefore if it was to be done,
then the Barmhertzigkeit, mercifulness, or mercy
of God must do it.
19. And here we give the Reader (that loveth
God) to understand clearly in the great deep,
what the pure element is, wherein our body
(before the fall of Adam) stood, and in the new
regeneration now at present standeth also therein.
It is the heavenly corporeity, which is not barely
and merely a spirit, wherein the clear Deity
dwelleth ; it is not the pure Deity itself, but
[it is] generated out of the essences of the holy
Father (as he continually and eternally goeth in
through the eternal gate, in the eternal mind in
himself through the recomprehended will) into
pass.
Ch. 22] THE NEW REGENERATION IN CHRIST 595
the eternal habitation, where he generateth his
eternal word.
20. Thus the pure element is the Barm [or
warm] in the essences of the attracting to [be]
the Word ; the essences are paradise, and the
Barm [or warm] is the element. Thus now the
Father continually speaketh the eternal Word, and
so the Holy Ghost goeth forth out of the speaking,
and that which is spoken forth is the eternal wis-
dom, and it is a virgin ; and the pure element, viz.
the Barm [or warm] is her body, wherein the Holy
Ghost discovereth himself through the outspoken
wisdom ; and so the flash [or glance] out of the
light of God in the Holy Ghost, is called hertz [or
heart], this receiveth the element in the essences
of paradise, that it may be substantial, and then it
is called ig [or ed] ; and the strength of the Father,
and the great might of the fire, goeth as a flash
into the essence, and that is called keit [or ness'],
like a might [or force] which presseth through, as
a sound [or noise] which severeth not the substance
asunder ; and this together is called Barm-hertz-
ig-keit [warm-heart-ed-ness~], or l mercifulness, and 1 Or mercy,
this standeth before God ; and God (the Holy
Trinity) dwelleth therein.
21. And the virgin of the wisdom of God is the
Spirit of the pure element, and is therefore called
a virgin, because it is so chaste [or pure], and
generateth nothing; yet as the flaming spirit in
man's body generateth nothing, but openeth all
596
THE THREE PRINCIPLES [Ch. 22
1 Or bringeth secrecies, and the body is that which l generate th,
that which • i / • -
is hidden to so also here ; the wisdom (or the eternal virgin) of
essence. _. .. , ., _ -i • i i i
God openeth all the great wonders in the holy
element, for there are the essences, wherein the
buds [or fruits] of paradise spring up ; and if we
take the eternal band (and that together) wherein
the Deity generateth from eternity, then it is called
the eternal limbus of God, wherein consisteth the
essence of all essences.
22. For in the root of the limbus in the dark
anxiety is the anger and the darkness, and the first
cause of the essences ; but because we have before
handled it at large, therefore here we leave it thus,
for we should not be well understood [in brief] ;
and so we will reach after our Immanuel.
23. Thus know (my beloved Reader) that our
father Adam is gone out of this glory into the
out-birth of the substance of this world ; and now
if he is to be helped, then the Barmhertzigkeit, or
2 mercifulness of God (as above mentioned) must
new regenerate him ; and in this 2 mercifulness of
God man was 3 foreseen (before the foundation of
the world was laid) to live eternally therein, for (as
to his soul) he is out of the eternal will of God the
Father, out of which this mercifulness is generated.
The Gate of Immanuel.
24. Therefore know (beloved Christian mind) how
thou art helped, and consider this gate diligently, it
is an earnest one ; for Moses and all the Prophets
Or mercy.
3 Or pre-
destinated.
Ch. 22] THE NEW REGENERATION IN CHRIST 597
witness concerning these things, viz. concerning our
salvation in restoring [us] ; be not drowsy here, it
is the fairest • gate of this book ; the more thou
readest it, the more thou wilt be in love with it.
25. Seeing now we know, that we lost our
heavenly man in our first fall, so also we know
that a new l one is generated to us in the merciful- l heavenly
ness of God, into which we should and must enter,
if we will be the children of God ; and without
1 this we are the children of the anger of God.
26. And as the Prophets have written of it, so
the new man (which is born 2to us of God) is the2 Or in.
Son of the virgin, not of earthly flesh and blood,
also not of the seed of man, but conceived by the
Holy Ghost, and born of a pure divine chaste
virgin, and (in this world) revealed [or manifested]
in our flesh and blood, and is entered with his holy
body into death, and hath separated the earthly
[body], together with the might of the anger, from
the holy element, and hath 3 restored the soul 3 brought it
again, and hath opened the gate to the light of again.
God again, so that the averted soul can (with the
essences of the Father in the holy will) reach the
light of God again.
27. Therefore now we know, that we were not
created to generate f* that which is] earthly, but 4 Or in an
earthly, but
heavenly, out of the body of the pure element, heavenly
which [body] Adam had before his sleep, and
[before] his Eve [was], when he was neither man
nor woman [male nor female], but one only image
598 THE THREE PRINCIPLES [Ch. 22
of God, full of chastity, out of the pure element.
He should have generated an image again like
himself; but because he went into the spirit of
this world, therefore his body became earthly, and
so the heavenly birth was gone, and God must
make the woman out of him, as is before mentioned.
Now if we, the children of Eve, are to be helped,
then there must come a new virgin, and bear us a
Son, who should be God with us, and in us.
28. And therefore instantly at the fall, the Word
of God the Father (and in the Word the light)
through the Holy Ghost, entered into the holy
element, and into the chaste virgin of the wisdom
of God, and made a precious covenant, to become a
creature in this virgin, and to take away the devil's
power in the anger, and to destroy his kingdom ;
and this Christ would yield himself to be in the
perished humanity, and with his entering into
death separate the hell of the anger, and the king-
dom of this world from us ; and God the Father
discovered this Word (of the promised seed of the
woman) instantly (after the fall) in the Garden of
Eden, where instantly it gave up itself (in the
eternal espousal) into the centre of the light of
life, and separated all the souls of men, who have
inclined themselves, and yielded themselves up to
him, in the dying of their bodies, from the auger
of God, and from the kingdom of this world, and
brought them into him (into the pure element of
the paradise) into the joy, and into the chaste
Ch. 22] THE NEW REGENERATION IN CHRIST 599
virgin of God, there to wait, till God breaketh the
kingdom of this world, with the stars and elements,
where then instantly the pure element shall be
instead of the out-birth ; and there shall spring and
grow the new body upon the soul in the holy
element before God eternally.
29. Now if we [would] consider his precious
incarnation [or becoming man], then we must
rightly open the eyes of the spirit, and not be so
earthly minded, as at present they are, in Babel ;
and we must rightly consider how God is become
man ; for the Scripture saith : He ivas conceived
and born without sin, of a pure virgin. Here
consider now, beloved mind, what kind of virgin
that was, for all whatsoever is born of the flesh and
blood of this world, is impure, and there can no
pure virgin be generated, in this corrupted flesh and
blood ; the fall of Adam destroyed all ; and it is
all under sin, and there is no pure virgin generated
of man's seed ; and yet this Christ was conceived
and born of a pure virgin.
30. Here the learned of the schools [or univer-
sities] of this world must stand still, and the scholar
(born of God) must here begin to * learn concerning i or teach.
this birth ; for the spirit of this world apprehendeth
no more here, this is foolishness to it ; and though
he go ' very far, yet he is but in Babel, in his own " in studying
the literal
reason. wisdom of
31. Therefore we set it down here (according to be
our knowledge) that the pure chaste virgin, mth
600 THE THREE PRINCIPLES [Ch. 22
which God was born [or generated], is the chaste
virgin [that is] in the presence of God, and it is an
eternal virgin ; before ever heaven and earth were
created, it was a virgin, and that without blemish ;
and that pure chaste virgin of God put itself into
1 in Mary's Mary, in her l incarnation, and her new man was
becoming to .
be a human in the holy element of God; and therefore she was
creature, or
her becoming the blessed among all women, and the Lord was
with her, as the angel said.
32. Thus now we may know, that God is all in
all, and filleth all, as it is written, Am not I he that
Jilleth all things ? And therefore we know, that
the holy pure element in paradise is his dwelling,
which is the second Principle, and is in all things,
and yet the thing (as a dead dark out-birth)
knoweth it [the second Principle] not, as the pot
[knoweth not] its potter, so also that [thing]
neither comprehendeth nor apprehendeth that
[second Principle]. For I cannot say (when 1
take hold of, or comprehend anything) that I
take hold of the holy element, together with the
paradise and the Deity, but I comprehend the
out-birth, the kingdom of this world, viz. the third
Principle and the substance thereof, and I move
[or stir] not the Deity therewith. And so we are
to know [and understand] that the holy new man
[is thus] hidden in the old, and not separated, but
in the temporal death.
33. And now seeing the holy [thing] is in all
places, and seeing the soul is a spirit, therefore
Oh. 22] THE NEW REGENERATION IN CHRIST 601
there is nothing wanting, but that our soul com-
prehend the holy [thing], so that it hath that for
its own, and if once it be united with that, then
it attracteth [and putteth] on the pure element,
wherein God dwelleth.
34. And therefore thus we say of Mary : She
hath comprehended the holy heavenly eternal
virgin of God, and put on the holy and pure
element, [together] with the paradise, and yet was
truly a virgin in this world [generated] by Joachim
and Anna. But she was not called a holy pure
virgin according to her earthly birth ; the flesh
which she had from Joachim and Anna was not
pure, without spot ; but her holiness and purity is
according to the heavenly Virgin. Besides, she 1 the wisdom
J . . * ofGod.
brought not the heavenly virgin to her out 01 her
own ability ; for the angel said to her, The Holy
Ghost shall come upon thee, and the power of the
most high shall over-shadow thee; therefore that
holy [thing] that shall be born of thee, shall be
called the Son of God.
35. Here understand [and consider] it rightly ;
the virtue [or power] is the heavenly virgin, for
she is the 2 mercy of God ; and the holy [thing] a mercifulness.
is the centre in that [virtue or power], and that is
the eternal birth of the Holy Trinity ; and the
Holy Ghost (which goeth forth out of the centre
of God) overshadowed the humanity of Mary.
Thou must not think that the corrupted humanity
hath comprehended the holy Deity as its own, so
602 THE THREE PRINCIPLES [Ch. 22
that we might as it were say, that Mary (in her
corrupted humanity) is like God : No ; the very
pure element together with the paradise is inferior
to God ; and though indeed we are generated out
of his [power or] virtue, yet that [virtue] is
substantial, and God is purely spirit ; for the
name of God hath its original in the centre of the
spirit, and not in the heaven ; only the light in
the centre is the holy [thing], and [the light] hath
Or of nature, no centre, for it is the end of l all things.
36. Therefore we say of Mary, that she hath
received the heavenly pledge, which was unknown
to nature, and which she (in her outward man)
knew not at all, viz. the heavenly chaste virgin of
God ; and in that [she received] the eternal Word
of God the Father, which continueth eternally in
the Father ; out of which the Holy Ghost goeth
forth eternally, wherein the whole Deity is
comprehended.
37. We cannot say, that the heavenly virgin of
2Barmhertz- the 2 mercy of God (viz. that which entered into
c ' Mary out of the council of God) is become earthly ;
but we say, that the soul of Mary hath compre-
hended the heavenly virgin ; and that the heavenly
virgin hath put the heavenly new pure garment of
the holy element out of the chaste virgin of God,
viz. out of the [Barmhertzigkeit, mercifulness, or]
mercy of God, on to the soul of Mary, as a
new regenerated man ; and in that same she hath
conceived the Saviour of all the world, and borne
Ch. 22] THE NEW REGENERATION IN CHRIST 60S
him into this world. Therefore he said to the
Jews, I am from above, but you are from beneath,
and oj this world. I am not of this world. And
he said also to Pilate, My kingdom is not of
this world.
This (night Highly to be Considered.
38. You are to know, that as Mary did bear
the heavenly image, viz. a new man born out of
the mercy of God in the old earthly [man], viz.
in the kingdom of this world, which kingdom she
had in her as her own, which yet did not com-
prehend the new man ; so also the Word of
God entered into the body of the virgin Mary, into-
the heavenly matrix, into the eternal virgin of
God, and that [Word] in that [eternal virgin of
God] became a heavenly man, out of the paradisical
holy pure element, in the person of the new
regenerated man of the Virgin Mary, and (with
his eternal Deity) was together generated in the
beginning own soul of Mary, and with his entrance
of his Deity hath brought the soul of Mary again
into the holy Father; so that the souls of men
(which were gone out from the Deity) were new-
born again in the soul of Christ, and begotten to
the Heart of God.
39. For Christ brought no strange soul out of
heaven with him, into the highly blessed heavenly
pure virgin ; but as all souls are generated, so
Christ also received his soul in his body, though
604 THE THREE PRINCIPLES [Ch. 22
in his undefiled body of holiness, which was
become Marys own. For we must say, that the
\ Barmhertz- pure element in the l mercy of God, became
fulness. Marys own, wherein her new body (2in her
^Or belonging origjnal g()ulj consisteth.
The most precious Gate.
8 new or 40. For no 8 other soul is generated in any man,
strange. .. 11-1 i • -i * • -\ i
t Or by but a new body, but the soul is renewed * with the
pure Deity ; and Christ with his entrance into
death (where he severed .his holy man from the
6 the soul. kingdom of this world) severed 6 it also from the
6 Or working fierceness of the eternal anger, and from the 6 source
property. . .
ot the originality.
41. And as the pure element (which is in the
presence of God, and wherein God dwelleth) is
truly everywhere in the whole space of this world,
and hath attracted to it the kingdom of this world,
7 the pure viz. 7 its own out-birth, as a body, and yet this very
one element's
own oat- body doth not comprehend the element, no more
than the body [comprehendeth] the soul ; so Christ
also hath truly, in the body of the Virgin Mary,
attracted to him [or put on] our human essences,
and is become our brother; yet these human
essences cannot comprehend his eternal Deity, only
the new man, born in God, comprehendeth the
Deity, after the same manner as the body doth the
soul, and no otherwise.
42. Therefore the body of Christ is inferior to
the Deity ; and in these our human essences he
Ch. 22] THE NEW REGENERATION IN CHRIST 605
suffered death, and his Deity of the holy man in
the pure element entered together also into death,
and bereaved jieath of its power, and did separate
the natural soul (which Christ commended to his
Father, when he died on the Cross) from the
kingdom of this world, also from death, from the
devil, and from hell, in the strong divine might
[or power], and opened a gate for us all, who come
to him, and incline ourselves (with mind and
thoughts) to him ; then the Father draweth our
soul (which is in him) into the pure love of Christ ;
where then it putteth its imagination again through
Christ l forward into the Holy Trinity, and is fed ' Or in true
. . r . ^TT , - resignation.
again from the Verbum Dorrnm [the Word of the
Lord]; where then it is an angel again, quite
separated from the kingdom of the devil, and of
this world, in the death of Christ.
43. And for this cause God became man, that he
might in himself new generate the soul of man again,
and might redeem it from the chains of the fierceness
o
of anger, and not at all for the bestial body's sake,
which must melt again into the four elements, and
come to nothing; of which nothing will remain,
but the shadow in the figure of all 2 its works and a his, or
man's works.
3 matters, which he hath wrought at any time. 3 qr substance,
44. But in the new man (which we attract on
to our souls in the bosom of the virgin) we shall
spring and flourish again ; and therein is no
necessity nor death, for the kingdom of this world
passeth away. Therefore he that hath not this
606 THE THREE PRINCIPLES [Ch. 22
image in the new birth, shall, in the restoration
of the spirit of the eternal nature, have the image
of what his heart and confidence hath been set upon
here [put upon him] ; for every kingdom imageth
(or figureth] its creatures, according to the essences
which were grown here in their will.
45. And that you may rightly and properly
understand us ; we [mean or] understand here no
strange Christ, who is not our brother ; as himself
said, at his resurrection, Go to my brethren, and
your brethren, and tell them, I go to my God and
to your God. As indeed the body (which we here
carry about us) is not the image of God, which God
created ; for the kingdom of this world put its
image upon us, when Adam consented to yield
to it ; and we (if we be regenerated) are not at
home in this world with our new man ; as Christ
said to his disciples, / have called you out of this
world, that you shall be where I am ; and St
Paul saith, Our conversation (as to the new man)
is in heaven. Thus we understand also, that our
Immanuel, [who is] the most holy of all, with his
true image of God (wherein also our true image of
God doth consist) is not of this world ; but as the
old mortal man (from the kingdom of this world)
hangeth to us, so our mortal man also hung to the
image of God in Christ, which he drew from his
mother Mary, as the pure element [draweth] the
kingdom of this world [to it].
46. But now we must not think, that the holy
Ch. 22] THE NEW REGENERATION IN CHRIST 607
man in Christ died, for that dieth not ; but the
mortal [man] from the kingdom of this world [is
that which die.th] ; that [was it which] cried (on
the cross) My God, my God, why hast thou
forsaken me ? And we see very clearly the great
might [and power] of the holy man in Christ, when
the mortal (which was taken from this world) went
into death, how the holy almighty [man] wrestled
with death, insomuch that the elements did shake
with it, and the sun (which is the light of the
nature of this world) lost its splendour, as if it
were then to perish ; and then the living Champion
in Christ fought with the anger, and stood in the
hell of the anger of God, and loosed the soul (which
he commended into his Father's hands) quite off
from the anger of God, also from the source [or
torment] of hell ; and this was that which David
said, Thou wilt not leave my soul in hell, nor
permit thy holy [one'] to 1 perish. 1 rot, consume,
47. The Deity was in the human soul, and°r
here it brake the sword of the Cherubim ; so that
as Adam had brought his soul into the prison of
anger, and so afterwards all souls from Adam are
generated such, and are all of them, as in one root,
imprisoned in the anger of death, till Christ ; so
the noble Champion Christ here destroyed death
in the human soul, and brought the soul through
death into his eternal new humanity, and put it
into an eternal 2 covenant. 'contract,
48. And as Adam had opened the gate of the marriage'. °r
608 THE THREE PRINCIPLES [Ch. 22
anger, so hath the Deity of Christ opened the gate
of the eternal life, so that all men can press in to
God, in this opened gate. For the third Principle
is broken here, and judgment passed upon the
prince of darkness, which so long held us prisoners
in death.
49. But since man is so slow of apprehension, it
may be, we shall not sufficiently be understood,
and therefore we will once more set it down briefly
and accurately, how these great Mysteries are ; for
we know what adversary we have, viz. the prince
of this world ; he will not sleep, but try what he
can to suppress this noble grain of mustard-seed.
50. Behold, thou noble mind, thou who desirest
the kingdom of God, to thee we speak, and not to
the Antichrist in Babel, who desireth nothing else
but the kingdom of this world ; take notice of it,
the time of sleep is past, the bridegroom cometh,
for the bride saith, Come, be in earnest, gaze not
at the hand that used this pen, it is another pen
that hath written this, which neither thou nor I do
know ; for the mind (if it be faithful) apprehendeth
the Deity ; and do not so slight thyself ; if thou
art born in God, then thou art greater and more
than all this world.
51. Observe it; the angel said to Mary, Thou
shalt conceive and bear a Son, and shalt call his
name Jesus ; he shall be great, and be called a
Son of the Most High, and God the Lord shall
give him the throne of his Father David, and he
Ch. 22] THE NEW REGENERATION IN CHRIST 609
shall be a king over the house of Jacob eternally,
and of his kingdom tJiere shall be no end.
52. You must- understand, Mary was to conceive
in the body, viz. in her own body, not in a strange
assumed [body], as the unenlightened (who appre-
hend not the kingdom of God) might interpret our
writings to mean. Besides, it is not the ground
either which the ancients and those heretofore have
set down (which yet went very high) as if Mary from
eternity had been hidden in Ternario Sancto [the
holy Ternary or Trinity], and that she entered at
that time only into Anna, as into a case [or house],
and was not of the seed of Joachim, and blood of
Anna. They say, she was an eternal virgin out of
the Trinity, of whom Christ was born ; because he
came not out of the flesh and blood of any man,
and as himself witnesseth, that he was not of this
world, but was come from heaven. He saith, That
he came forth from God, and must return again
to God ; and to Nicodemus he said, None goeth
into heaven, but the Son of Man which is come
from heaven, and who is in heaven.
53. And there he spake clearly of the Son of
Man, of his humanity, and not of his Deity
merely ; for he saith plainly, The Son of Man.
But God from eternity was not the Son of Man,
and therefore no Son of Man can proceed from the
Trinity ; therefore we must look upon it aright.
If Mary had proceeded out of the Trinity, where
should our poor captivated souls have been? If
39
610 THE THREE PRINCIPLES [Ch. 22
Christ had brought a strange soul from heaven,
how should we have been delivered ? Had it been
possible to redeem man [without it], what needed
God to come into our form, and be crucified ? If
it could have been so, then God should instantly
have separated or freed Adam from death, when
he fell. Or dost thou suppose that God is so
maliciously zealous, as to be so angry without
a cause ?
54. Indeed, when his wrath was sprung up in
man, then he would manifest his wonders, but
that was not the purpose of God when he created
Adam ; but it was tried which of them should get
the victory, the meekness, or the fierceness in the
eternal root ; but the soul in Adam was yet free,
and there was nothing else that could perish, but
1 self-will, or the l own will.
55. And so now the soul was the will, which
was breathed into Adam, by the spirit of God out
of the eternal will of the Father, and yet out of
that place where the Father (viz. God) out of the
darkness, in his own reconceived will, entereth
into himself, and in himself generateth the meek-
ness in his own reconceived will.
56. And so the soul of man is out of the same
balance in the angle of the recomprehended will,
towards the light, and also in the first will in itself,
in its own centre, where behind it the darkness
is comprehended, and before it is the end of the
eternal band, and in itself there would be nothing
Ch. 22] THE NEW REGENERATION IN CHRIST 611
but an anxious source [or property] ; and if
anything else were to be in it, then the first
will (in the eternal band) must conceive another
will in itself, to go out of the dark source
[or property] into a joyful habitation without
a source.
57. If now the first eternal will doth thus
•conceive another will, then it breaketh the source
of darkness, and dwelleth (in itself) in the joyful
habitation, and the darkness remaineth darkness
still, and a source [or working property] in itself,
but toucheth not the reconceived will, for that
dwelleth not in the darkness, but in itself; thus
we understand the soul's own power [to be], which
God breathed into Adam, out of the gate, the
breaking through, in himself into the light of the
habitation of joy.
58. This soul (being clothed with the pure
elementary and paradisical body) severed its will,
[which came] out of the Father's will, which
tendeth only to the conceiving of his l virtue [or1 Or Son
power], from whence he is impregnated to beget
his Heart, [and severed it] from the Father's will,
and entered into the lust of this world ; where now
(backward in the breaking [or destruction] of
this world) there is no light ; and forward there is
no comprehensibility of the Deity ; and there was
no counsel [or remedy], except the pure will of
the Father enter into it again, and bring it
into his own will again, into its first seat, that
612 THE THREE PRINCIPLES [Ch. 22
so its will may be directed again into the Heart
and light of God.
59. And now if it is to be helped again, then
the Heart of God with its light (and not the
Father) must come into it ; for it standeth in the
Father, however, yet turned away from the entrance
(to the birth of the Heart of God) backward into
this world, where no light is to be comprehended,
either behind or before it ; for the substance of the
body breaketh, and then the poor soul standeth
imprisoned in the dark dungeon ; and here the love
of God towards the poor imprisoned soul is [made]
known : Consider thyself here, 0 dear mind.
60. Here was no remedy now, neither in God,,
nor in any creature ; only the mere Deity of the
Heart of God must enter in Temarium Sanctum
[into the holy Ternary], viz. into the Barmhertzig-
Jceit [the mercifulness], which is from eternity
generated out of his holiness, wherein the eternal
wisdom, which [coming] out of the speaking of the
Word, through the Holy Ghost, standeth as a virgin
before the Deity, and is the great wonder, and
a spirit in the Barmhertzigkeit [the mercifulness] ;
and the mercifulness maketh the holy Ternary,
(the holy earth), the essences of the Father, in the
attracting to the Word, viz. the holy constellations,
as may be said in a similitude.
61. And as we perceive that in this world there
are fire, air, water, and earth, also the sun and the-
stars, and therein consist all the things of
Ch. 22] THE NEW REGENERATION IN CHRIST 613
world, so you may conceive, by way of similitude,
that the Father is the fire of the whole [holy]
constellations, and also in the [* holy] element ; »
and that the Son (viz. his Heart) is the sun, which
setteth all the constellations in a light pleasant
habitation ; and that the Holy Ghost is the air of
the life, without which neither sun nor constellation
would subsist ; and then that the concreted spiritus
majoris mundi [or spirit of the great world] is the
chaste virgin before God ; which spirit of the great
world, in this world, giveth to all creatures, mind,
sense, and understanding, through the influence
of the stars ; and so also [doth the chaste virgin] in
the heaven.
62. The earthly earth is like the holy Ternary,
wherein is the heavenly 2aquaster (viz. in the2 Or water-
heavenly earth, which I call the [one holy] element) §E
which is pure. Thus God is a spirit, and the pure
element is heavenly earth, for it is substantial ;
and the essences in the heavenly earth are para-
disical buds [or fruits] ; and the virgin of wisdom
is the great spirit of the whole heavenly world,
in a similitude, and that not only openeth the
great wonders in the heavenly earth, but also in
the whole deep of the Deity.
63. For the Deity is incomprehensible, and
invisible, yet 3 perceptible ; but the virgin is visible 8 findabie, or
like a pure spirit ; and the [one holy] element is
her body, which is called Tei^narius Sanctus [the
holy Ternary], the holy earth ; and into this holy
614
THE THREE PRINCIPLES
[Ch. 22
1 formerly.
a the image
of God.
Ternary the invisible Deity is entered, that she
may be an eternal espousal [or union] ; so that (in
a similitude) the Deity is in the pure element, and
the element is the Deity ; for God and Ternarius
Sanctus are become one thing, not in spirit, but
in substance, as body and soul. And as the soul
is above the body, so also God is above the holy
Ternary.
64. And this now is the heavenly virgin, of
which the spirit of God spake, in the wise men l of
old ; and Ternarius Sanctus is our true body in
the 2 image which we have lost, which now the
Heart of God hath taken to him for a body ; and
this noble body (as also the virgin of God) was
put upon Mary, not as a garment, but very
powerfully in her essences ; and yet incompre-
hensible as to the essences of this world of flesh and
blood in the body of Mary, but comprehensible as
to the soul of Mary ; for the soul did pass into the
holy Ternary ; and yet she could not so be severed
3 Or cormpti. from the 3 fierce wrath, but that was to be in the
breaking of the earthly body from the heavenly,
in the death of Christ.
65. Thus the Word in the holy Ternary let itself
into the earthliness, and received to it a true soul
out of the essences of the soul of Mary (like all
other men) in the time, viz. in the end of three
months, not out of the holy Ternary, but our soul ;
yet not our body, wherein the kingdom of this
world and sin did stick.
Ch. 22] THE NEW REGENERATION IN CHRIST 615
66. It is true indeed he took our body on him,
but not mingled with the holy Ternary ; for death
stuck in our body, and the Ternarius Sanctus was
1 his death, and victory ; and in the holy Ternary 1 Or its death
i • -TV • -. , . PI The death of
was his Deity ; and that man is come irom heaven, the death of
and hath put on the earthly [man,] and brought to °l
pass the redemption (between the earthly and the
heavenly), whereby the soul was 2 severed from the 2 Or freed,
anger and wrath.
67. You must not say that whole Christ with
body and soul came from heaven. He brought no
soul out of the holy Ternary ; the heavenly virgin was
the soul in the holy Ternary ; and that he brought
with him for a bride to our soul, as this whole
book doth treat of it. For what would it help me,
if he had brought a strange soul with him ? Noth-
ing at all. But that he hath brought my soul into
the holy Ternary, I rejoice at that ; and thus I can
say, that Christ's soul is my brother, and his body
is the food of my soul ; as he saith in the sixth
chapter of John, My flesh is meat indeed, and my
blood is drink indeed.
68. Come hither, ye contentious 3 shepherds of3 pastors,
Babel, open your eyes, and consider what his presbyters, or
Testaments of the Baptism and his Last Supper
are : I shall shew you well enough, if you be but
worthy ; however, we write for the children of
the lily ; therefore let every one see where he
harboureth ; it is in earnest. We slight not the
understanding of the ancients. It may be, it was
616 THE THREE PRINCIPLES [Ch. 22
purely generated in the beginning, but we find
how Antichrist hath set up himself upon it, and
made gods of the creature.
69. Yet men cannot say that Mary was born
out of a barren womb, although the body of Anna
was unfruitful, which was from the counsel of God ;
in that they were honest [virtuous] people, fearing
God, that their tincture might not be defiled, be-
cause they were to generate that which the Lord
would highly bless. God knew how to open it in
due time, and that in old age, when the wanton
lust (of this world from the elements) was ex-
tinguished, as in Sarah, Abraham's wife.
70. For if the soul standeth in the fear of God,
then the tincture also (in which the soul springeth
up) is purer ; although that be not free from the
original [or inherited] sin. Thus Mary is indeed
truly generated of Joachim, and Christ hath his
natural soul from the tincture of Mary, yet but
half; for the limbus of God was the man [or
masculine seed], and therein was the chaste virgin
of God in the holy Ternary, and in the holy Ternary
the Trinity, the whole fulness of the Deity ; and
the Holy Ghost was the work-master.
71. Here we clearly find what Christ said to his
Father concerning us men, Behold the men were
O '
thine, and thou hast given them to me ; and I will
that they be with me where 1 am, that they may
see my glory. When the Word (or Heart of God)
went into the holy Ternary, there it was the Son
Ch. 22] THE NEW REGENERATION IN CHRIST 617
of the Father, and also his servant, as Isaiah
saith, and as it is in the Psalms ; for he had [united
or] espoused himself * to the element, and had the l m or into,
form of a servant ; but the Word which went into
the [pure] element, was his Son ; and thus he took
our soul upon him, not only as a brother, for the
limbus of God (in the heavenly tincture) was the
man, and that was our Lord ; for the whole world
standeth in the might thereof, and that might shall
sweep the threshing-floor of this world. And thus
we are his servants, and also his brethren in respect
of his mother ; but in respect of his Father we are
his servants ; and before the fall we were the
Father's, also till his humanity [or becoming man],
though in the Word of the Promise [it was], in
which the faithful entered into God.
72. Thus he is a king over the house of David
eternally, and his kingdom hath no end, and he
hath the throne of his father David, for this world
is become his ; he is entered into this world, and
hath taken possession of it ; he standeth in the
holy Ternary, and in the Trinity, and also in this
world ; he hath the 2 casting-shovel in his hand, a Or fan.
as John the Baptist saith, the judgment is his, at
which the devils do tremble. He hath the throne
of David from the counsel of God ; for David was
a type of him, and had the promise, and God set
him upon the throne, in the promise ; for the
sceptre of his kingdom was the sceptre of the faith-
ful, who looked upon God, who was the king ; and
618 THE THREE PRINCIPLES [Ch. 22
so also indeed the outward kingdom was his. Thus
also Christ was a king in the holy Ternary, and this
world also was his own.
Of the dear Name Immanuel.
73. And thus we can truly say, Immanuel, God
with us, God in us. In the language of nature it
soundeth right; but our tongue [we have] from
1 the outward this world doth but stammer it, and l cannot name
tongue cannot . ,. , ,. .
express the it according to our understanding. I1 or 1m is the
name. ' Heart of God in the holy Ternary, for it is conceived
[or comprehended], as thou mayest understand it,
in the conception [or comprehending, or expressing]
of the word. Ma is his entering into the humanity
in the soul ; for that word [or syllable] presseth
out from the heart ; and we understand that he
conceived [or comprehended] the heart (viz. the
virtue of the Father) in the soul, and goeth with
the word [or syllable] nut aloft, which signifieth
his ascension into heaven, as to his soul. El
is the name of the great angel, which with the
soul triumph eth above the heaven, not only in
the heaven, but in the Trinity.
74. For the word Himmel [heaven] hath another
meaning in the language of nature. The syllable
Him goeth out from the heart (viz. out of the
virtue of the Father) or out of the essences of
the soul, and putteth forth upwards into the holy
Ternary ; and then it compresseth it with both
the lips, and bringeth the angel's name downwards
Ch. 22] THE NEW REGENERATION IN CHRIST 619
(viz. the syllable Mel) which signifieth the humility
of the angels, that they do not exalt their heart in
pride, flying into the Trinity ; but as Isaiah saith,
that they cover their faces in humility (before the
holy God) with their icings, and continually cry,
Holy, holy, holy is the Lord 1 of hosts. l Zebaoth.
75. So now you understand that this angel is
greater than any angel in heaven, for he hath a
heavenly human body, and hath a human soul,
and hath the eternal heavenly bride, the virgin of
wisdom, and hath the holy Trinity ; and we can
truly say [he is] a Person in the holy Trinity in
heaven, and a true man in heaven, and in this
world an eternal king, a Lord of heaven and earth.
76. His name Jesus sheweth it more properly
in the language of nature ; for the syllable Je is
his humbling [in-coming] out of his father, into
the humanity; and the syllable sus is the bring-
ing in of the soul above the heaven, into the
Trinity ; as the syllable sus indeed presseth aloft
through all.
77. Much more is understood in the name
Christus, which comprehendeth not his incarnation,
but goeth (as a man [that is] born) through death ;
for the syllable Chris presseth through the death ;
and the syllable tus signifieth his strong might, in
that he thus goeth forth from death, and presseth
through ; and it is very properly understood in the
word, how he severed the kingdom of this world
and the angelical man asunder, and continueth in
620 THE THREE PRINCIPLES [Ch. 22
God, in the angelical man, for the syllable tus is
pure without death.
78. Though indeed here we shall be as one that
is dumb to the world, yet we have written it for
ourselves, for we understand it very well ; and it is
plain enough to the tree of the lily. But that the
Person of Christ, with his deeds and essence, might
be rightly demonstrated to the Reader, that he
might apprehend it aright, I therefore direct him
to the temptation of Christ in the wilderness after
his baptism ; whereat thou shouldst open thine
eyes, and not speak like the spirit in Babel, which
saith, We know not what his temptation was. And
lay the fault upon the devil, that he was so
impudent to presume to tempt Christ ; saying,
moreover, We ought not to dive into it, [nor be so
inquisitive about it], we will let that alone till
we come thither [into the other life], and then we
shall see what it is. Besides, they forbid him that
hath eyes to see, none must search into it, [if they
» do] they are called enthusiasts, and are cried out
upon for novelists [such as broach new opinions and
pretend to new lights] and for heretics.
79. 0 ye blind wolves of Babel, what have we
to do with you ? We are not generated from your
the schools * kingdom. Why will you rend and tear our dear
sities. Immanuel out of our hearts and eyes, and so would
8 Or heresy, make us blind ? Is it a 2 sin for us to enquire
after God our salvation, and after our true native
country? Sure it is much more 2sin to hearken
Ch. 22] THE NEW REGENERATION IN CHRIST 621
after your prating and blasphemy, whereby you
make our women and children scoffers, so that they
learn nothing bat scornful and reproachful speeches,
and so persecute and vex one another therewith in
1 Babel. Can the kingdom of Christ be found in l in the
. M contentious
such things ? Or rather do you not build the wrangling.
scornful and reproachful church of Babel ? Where
is your apostolical heart, [consisting] in love ? Is
your scorn and derision of others, Christ's meekness,
who said, Love one another, be ye followers of me,
and so it shall be known that ye are my disciples ?
To you it is said; the 2 anger burneth in Babel ; 2 Or wrath
-11 i of God.
when the flame thereof nseth up, then will the
elements shake and tremble, and Babel shall be
burnt in the fire.
80. The temptation of Christ rightly sheweth \
us his Person ; therefore open thy eyes, and let not
Babel trouble thee, it is the price of thy body and
soul ; for that [temptation] in the hard combat of
Adam in the Garden of Eden, which Adam could
not hold out in, here the worthy Champion went
through with it, and hath obtained victory, in his
humanity in heaven, and over this world.
81. As we have demonstrated the true Christ,
who is God and man in one undivided Person,
so we must now shew what kind of man he is,
according to the kingdom of this world ; for the
great wonders cannot sufficiently be described, they
are still greater; there is need of an angelical
tongue as well as of an earthly, and because we
622 THE THREE PRINCIPLES [Ch. 22
have but an earthly, therefore we will write from
an angelical mind, and speak the great wonders of
God with the earthly tongue.
82. Let us look upon his baptism, and then
upon his temptation instantly after his baptism,
and so we shall find our new regeneration, as also
in what kingdom we lie imprisoned ; and we very
highly rejoice (in this knowledge) that God is
become man : And if now we would apprehend it,
we must first set down the baptism of Christ, and
then the temptation in its right order.
Of the Baptism of Christ upon Earth, in Jordan.
83. It is known to us, that (in Adam's fall) we
are fallen into the anger of God, when the spirit, or
soul of Adam, turned from the Heart of God into
the spirit of this world, where instantly the holy
heavenly image was extinguished, and the anger
in the darkness held the poor soul captive, and
where the devil instantly gat his entrance and
habitation in the anger of the human soul ; and
if the Treader upon the Serpent had not entered
instantly into the mark of separation, in the centre
of the light of life, then the wrath would have
devoured us, and we should have continued
eternally to be companions of the devils ; but
when the Treader upon the Serpent thus1 entered
into the middle (though not so presently into the
humanity, but into the centre of the light of life)
then the poor imprisoned souls which turned them-
Oh. 22] THE NEW REGENERATION IN CHRIST 623
selves to God again, were (in the centre) bound or
knit to the Deity again, till the Champion [or
Saviour] came -into the humanity, where (in his
conception and humanity) he received the whole
man again, and this we see clearly in his baptism ;
for there was that one Person which was both
God and man, he had the heavenly and also the
•earthly body.
84. But now Baptism was not instituted in
respect of the earthly corruptible [man], which
belongeth to the earth, nor for the heavenly
[man's] sake, which was pure and spotless without
that, but for the poor soul's sake. Seeing the
heavenly man in Christ took our natural soul (in
the body of the Virgin Mary) to his heavenly man,
and that also the earthly man hung to the soul,
therefore the holy Trinity [by the hand of man]
took the water of the eternal life in the pure
element, and dipped the soul therein, as I may
so speak.
85. See, thou beloved soul, thou wast gone out
from God ; but his love caught hold of thee again,
and 1 fastened thee (with the Promise) to his thread ; l tied or knit.
and then came the fulfilling of the Promise, and
put another new body on to thee ; but thou
canst not have another soul, for thy soul was out
of the eternity. Therefore now as the Holy Ghost
overshadowed and filled [or impregnated] Mary, so
the water out of the heavenly matrix (which hath
its beginning out of the Trinity) in the baptism of
624 THE THREE PRINCIPLES [Ch. 22
Christ (and in all baptized Christians) overshadowed
and l filled the soul of Christ in the baptism in
Jordan, and also the souls of all Christians, and so
renewed the earthly water (of the out-birth) in the
2 in true soul, and washed it clean, that it is 2in itself a
pure angel, which of itself may eat of the heavenly
fruit ; and that is the cause of the baptism.
0 Man consider thyself.
8 6. Now when the poor soul was thus bathed in the
water of eternal life (out of the pure element) which
sinTerncrio is 3 in the holy Ternary, that it not only enjoyed
the same outwardly, but was also filled [or impreg-
nated] therewith, as the Holy Ghost impregnated
Mary in the holy Ternary ; then it stood [inclined]
4 in true * forward, viz. right forward towards God, and into
God, as a new half-generated and washed creature,
6 in self. and 5 behind it was the anger of the darkness in
the kingdom of this world still fast bound to it, so
that it could not be wholly freed from it, except it
entered into death, and quite brake off the kingdom
of this world.
Of the Temptation of Christ.
87. Therefore must Christ now (after the bap-
tism) be tempted ; and he was set against the
kingdom of the fierce wrath, to see whether this
[second] Adam, thus new prepared, could stand in
the new and old man, with the half new-born and
washed soul, and set his imagination upon God,
Ch. 22] THE NEW REGENERATION IN CHRIST 625
and eat of the Word of the Lord. And there it
was tried whether the soul would press in to God,
or into the spirit of this world again.
88. And here you may clearly know, that the
spirit of God brought this Christ into the wilder-
ness to be tempted, in that the devil was per-
mitted, in the kingdom of God's anger, to set
upon him, and to tempt this second Adam, as
he had tempted the first Adam in the Garden
of Eden.
89. And there now was no earthly meat or
drink ; and the soul in Christ understood now very
well what inn [or house] it was in, that it was in
God, and that it could of stones make bread, seeing
there was none there ; but it must eat no earthly
bread, but heavenly [bread] out of the holy Ter-
nary, in its heavenly body ; and the earthly body
must be hungry, that the soul might be rightly
tempted. For the earthly body was an hungred,
as the text in the Gospel saith very rightly.
90. Now the heavenly [body] must overcome
the earthly, that the earthly may be as it were
dead and impotent, and that the heavenly may
1 keep the dominion. And now as Adam stood in i or be pre-
the 2 angle (between love and wrath) when he was 2°
tempted, there stood both kingdoms against him, balance-
and pulled at him ; and as God the Father (direct
forward, in his reconciled will) is the kingdom of
heaven, and the clear Deity ; and backward (in the
eternal root of nature) there is his wrath and
40
626 THE THREE PRINCIPLES [Ch. 22
1 the kingdom auger, and yet * both of them are in the eternal
of heaven and , ., ,
kingdom of Father ; and as in the eternal nature 01 the wrath,
the light or the kingdom of heaven is not known,
and also in the eternal light, the kingdom of fierce-
ness and wrath is not known, because each kingdom
is in itself, so is the soul of man also ; it hath both
2imagineth, kingdoms in it; in which it 2 tradeth, in that it
ia inclined, or . i i • i c
yieideth itself standeth. Jt it trade in the kingdom ot heaven,
to, or con- . i i • i «• i -n • -i -i • • i
verseth with, then the kingdom of hell is dead in it ; not that it
is ceased, but the kingdom of heaven is predomi-
nant, and the kingdom of fierceness is changed
into joy ; so also, if it trade in the kingdom of
wrath, then that is predominant, and the kingdom
of heaven is as it were dead ; although indeed (in
itself it doth not vanish) yet the soul is not in it.
91. Thus also the temptation was to try, which
kingdom in the soul might overcome, and there-
fore the food and drink was withdrawn from the
earthly body, and the kingdom of heaven was pre-
dominant in him, in the holy Ternary, and in his
Deity, and the kingdom of wrath and the kingdom
of the devil were against him. And there the
new-washed and half-regenerated soul stood in
the midst, and was pulled at by both kingdoms,
as Adam in paradise.
92. The Deity in Christ in the holy Ternary
said, Eat of the Word of the Lord, and go forth
from the outward man, rest in the kingdom of
heaven, and live in the new man, and then the old
man is dead, for the new man's sake ; on the
Ch. 22] THE NEW REGENERATION IN CHRIST 627
contrary, the devil said to the soul, Thy earthly
body doth hunger (because there is no bread for it)
therefore make bread of stones, that thou mayest
live ; and the strong soul in Christ as a Champion
stood and said, Man liveth not by bread alone, but
by every word that proceedeth out of the mouth of
God : And he rejected the earthly bread and life,
and put his imagination into the Word of God,
and did eat of the Word of the Lord, and then the
soul in the kingdom of heaven was predominant,
and the earthly body was as it were dead for the
kingdom of heaven's sake ; whereas yet it was not
dead, but it became the servant of the heavenly
body, and lost its potent * dominion. i regimen, or
93. And now when the kingdom of hell had this government
mighty blow, and was thus overcome, then the
devil lost his right in the soul ; yet he said in
himself, Thou hast a 2 right in the earthly body. a Or jurisdic-
And somewhat was permitted to him ; and then etrtM^body.
he took the body with the soul, and set them upon
the pinnacle of the temple, and said, Cast thyself
down (for thou art powerful and canst do all
things) and then the people shall see that thou art
God, and hast overcome. This is the right flutter-
ing spirit, wherewith the devil would fain always
fly above the thrones over the Deity, and yet goeth
but in himself into the hellish fire> and appre-
hendeth not the Deity.
94. And 3here also was Adam tempted, [to try] « Or herein,
whether he would steadfastly put his imagination
628
THE THREE PRINCIPLES
[Ch. 22
1 Or submit
to it.
2 allegeth
Scripture.
into the Heart of God, and then he should have
continued in paradise ; but when he turned away
his mind from the Heart of God into the spirit of
this world, and would fly out beyond the humility,
and would be like God, then he went forth beyond
the throne of God, in the spirit of the fierceness of
the anger. Therefore here the soul of Christ must
be accurately tempted, [to try] whether it would
(seeing it had retained the heavenly bread) fly out
also in pride in the might of the fire ; or whether
it would in humility look only upon the Heart of
God, and *give itself up to that, that it might be
carried only in the will of God, and become an
angel in humility, and not rely only upon itself, to
fly in its own might [or power].
95. And here the devil's master-piece is seen, in
that he 2 useth the Scripture, and saith, The angels
will bear ihee up ; whereas here the matter was
not about the body, but about the soul, which he
would bring into pride, that it might tear itself
off from the love of God, and rely upon the angels
bearing it up ; and that it should break itself off
again from the new body (which can fly well
enough with that) and leap down in the old body,
and rely upon the angels, and so should fly out
from God into the spirit of this world again.
96. But here his valour is seen ; though he stood
(with his earthly body) upon the pinnacle of the
temple, yet he committed his earthly body to God,
and trusted in him, and that he was everywhere
Cll. 22] THE NEW REGENERATION IN CHRIST 629
in God ; and said to the devil, It is written, ihou \
shalt not tempt the Lord thy God. Here the
devil's pride (in the kingdom of wrath) was rightly
overcome ; and the humility, the strength, and the
might remained to be our Christ's ; and the soul
of Christ is entered into the holy Ternary, as into
the humble love, and espoused itself with the
humble chaste virgin of the divine wisdom.
97. Now when the devil had lost twice, then he
came at last, with his last powerful temptation, as
he did also to Adam, he would give him the ivhole
world, if he would fall down and worship him.
The business with Adam also was about this
world, he would draw this world to him, and so be
like God with it, that as God had drawn this
world to him, to manifest his great wonders there-
O
with, so the soul in Adam thought [with itself],
Thou art the similitude of God, thou wilt do so
too, and so thou shalt be like God ; but thereby
he went forth from God into the spirit of this
world. Now therefore the second Adam must
hold out the standing of the first Adam, whereby
it was tempted [or tried,] whether the soul would
continue in the new holy heavenly man, and live
in the Barmhertzigkeit [the * mercifulness] of God, 1 Or mercy.
or in the spirit of this world.
98. And thus stood the soul as a valiant
Champion, and said to Satan, Get thee hence,
Satan, thou shouldst worship the Lord thy God,
and serve him only. I have no more to do with
630 THE THREE PRINCIPLES [Ch. 22
thee. There the devil, hell, and the kingdom of
this world, were commanded to be gone, and the
valiant Champion gat the victory ; and the devil
was fain to get him gone, and the earthly [part]
was overcome. And here now the noble Champion
standeth upon the moon, and receiveth all might,
in heaven, hell, and on earth, into his power, and
ruleth (with his soul, in the holy Ternary, in this
outward body) over death and life ; and here this
world is become Christ's own, for he hath overcome
it ; he could live in God, and needed not the
earthly food nor drink.
99. And the Reader must know, that the combat
(with the temptation) was held in body and soul ;
and that this temptation concerneth us also ; he
hath overcome for us. If we put our whole trust
in him, then we have victory in him, over sins,
death, hell, and the devil, and also over this world ;
for he held the last victory in his death, when he
brake the sword of the Cherubim, and destroyed
the hell of the devil, and hath led captivity captive,
that thereby thou mightest live by the death of
Christ.
100. And we see that all is true, as is above
mentioned ; for when he had overcome in the
temptation, and had stood forty days, then he
had wholly overcome till the last victory in death,
for so long Adam was in the temptation, in the
1 Viz. after Garden of Eden ; and l there he began his priestly
the tempta- . .. .
tion. kingdom (as a king over heaven and this world)
Ch. 22] THE NEW REGENERATION IN CHRIST 631
with signs and wonders ; and in bis first miracle
turned water into good wine ; he also healed the
sick, made the blind to see, the lame to go, and
cleansed lepers ; also he raised the dead, and
shewed himself to be the true king over the
1 quick and dead, and sat upon David's throne of l over the
living and
promise, and was the true priest in the order of the dead.
Melchisedech. All whatsoever Aaron was (in the
Father's might) in a type, that this High-Priest
was in virtue [and power], with deeds and wonders ;
which we will clearly describe in the succeeding
Book, if we live, and God shall give us leave to
do it.
THE TWENTY-THIRD CHAPTER
Of the highly precious Testaments of Christ, viz.
Baptism and his Last Supper, which he held
in the Evening of Maundy-Thursday with his
Disciples; which he left us for his Last
[ Will], as a Farewell for a Remembrance.
The most noble Gate of Christianity.
1. ~TT is apparent, how they have hitherto in
-J- Babel danced [or contended] about the
Cup of Jesus Christ, and about his holy Testa-
ments, for which they have caused many wars and
blood-sheddings ; but what kind of knowledge
concerning those [Testaments] they in Babel have,
appeareth by their works of love among one
another, which their Councils have brought to
pass, where men have stopped the mouth of the
1 rule or Holy Ghost, and have made a worldly * dominion
out of the priesthood of Christ.
2 Or the 2. 0 you high-priests and 2 scribes, what answer
the Scripture, will you make to Christ, when you shall be found
thus [at his coming]? Or do you suppose you
stand in the dark '? No, you stand in the presence
of the clear countenance of Jesus Christ, who is
632
Cll. 23] THE PRECIODS TESTAMENTS OF CHRIST 633
judge of the quick and dead ; do but open your
eyes, and rightly feed the flock of Jesus Christ, he
cometh and demandeth them of you. You are not
all shepherds or pastors, but intruded covetous
wolves ; you rely on your school-art [or university-
learning and scholarship]. 0, that availeth nothing
in the presence of God ; the Holy Ghost speaketh
not from that, he will not be bound up. If you
will be pastors, then you must hold out in the
temptation, and put on the garment of the Lamb
in your heart ; you must not take the wool of the
sheep only from them, but you must give them
the food of the Holy Ghost in true love, and be
practisers of it yourselves. But xhow will you i Note this,
give it, if you be in the wilderness still, and have
chosen the kingdom of this world to yourselves in
the last temptation ? What shall be said of you ?
Is not the anger broke out and burning? Carry
fuel to it, for Babel is on fire, the 2 water is dried 2 humility
I'll T
up. Or what have 1 to do with tnee, that 1 must
write thus ?
3. We have shewn in few words the incarnation
and birth of Jesus Christ the Son of God, and yet
we are so very earthly, and cannot apprehend it,
but are continually asking, Where is Christ with
his body? Where shall we seek for him? And
therefore our soul longeth to write of his omni-
presence, and that, notwithstanding all the raging
and fury of the devil, and of Antichrist.
4. We having clearly described, how God, out of
634 THE THREE PRINCIPLES [Ch. 23
his love and mercifulness of grace hath turned his
beloved Heart to us again, and how he hath opened
the gate to the kingdom of heaven for our souls,
therefore now we are further to consider of the
body of Christ. For reason saith continually, The
body of Christ is gone up into heaven, he is far
1 government, from us, we must erect a kingdom, that we may
or form of serve him in his absence, as Jeroboam did with
the calves ; and so that kingdom is rightly called
Babel.
5. Dost thou boast thyself to be a Christian,
why dost thou not then believe his word, when he
said, He would be with us to the end of the world ;
and said, moreover, He ivould give us his body
for meat, and his blood for drink ; also his body
is meat indeed, and his blood is drink indeed]
What do you understand by this, an absent
[Christ]? 0 thou poor sick Adam, wherefore art
thou gone again out of paradise ? Hath not Christ
brought thee in again, wherefore then didst thou
not stay there ? Dost thou not see, that the
Apostles of Christ and their successors (who dwelt
in the paradise of Christ with their souls) did great
wonders 1 Wherefore art thou again entered into
the spirit of this world ? Dost thou suppose that
thou shalt find the paradise with thy reason in thy
art ? Dost thou not think it hath another Principle,
and that thou shalt not find it, except thou be born
anew ?
6. Thou sayest, Christ is ascended into heaven,
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 635
how then can he be in this world? And when
thou reachest furthest, thou thinkest that he is
present only with his Holy Spirit, here in his
Testaments, and that the Testaments are only
1 signs of his merits. What sayest thou then of 1 symbols of
his satififac-
thy new man ? When indeed the soul is fed with tion.
the Holy Ghost, what [food] hath thy new man
then? 2 For each life feedeth upon its mother. 2Thenewman
. feedeth upon
7. Now if the soul eateth of the clear Deity, the pure «ie-
meat, and the
what ffoodl hath the body then ? * or thou outward man
eateth of the
knowest that the soul and the body are not one four elements.
and the same thing ; it is indeed a Tveryl 3 body, 3 Corpus, and
3 . . they differ as
but the soul is a spirit, and must have spiritual body and
food, and the body must have bodily food. Or
wilt thou give the new man earthly food ? If
thou meanest so, thou art yet far from the kingdom
of God. The heavenly body of Christ did eat no
earthly food, but the outward body only did eat
that. Is not Christ's body now in the 4 holy Ternary, * the pure
1111 holy substan-
and eateth paradisical food ? Wherefore then shall tiaiity, viz.
the angelical
not our new man do so ? Did he not eat heavenly world, the
11 /• n°ly earth.
food forty days in the wilderness, and always after-
wards ? And did he not tell his disciples at Jacob's
well, / have meat to eat that ye know not of-, and \
further, It is my meat to do the will of my Father
which is in heaven \ Is the will of God his food,
why then is it not ours, if we live in him ? Hath
not the Deity of Christ put on the kingdom of
heaven for a body? Is not the pure element
(wherein the Deity dwelleth) his body?
636 THE THREE PRINCIPLES [Ch. 23
8. But reason saith, The body of Christ is but in
one place, how can he then be everywhere ? He
is indeed a creature, and a creature cannot be in
all places at once. Hearken, beloved reason : When
the Word became man in the body of Mary, was he
not at that time also aloft above the stars ? When
he was at Nazareth, was he not then also at
Jerusalem, and everywhere in all the thrones [of
heaven] ? Or dost thou suppose, when God became
man, that he was shut up and confined within the
humanity, and was not everywhere ? Dost thou
suppose, that the Deity (in Christ's becoming man)
divided itself ? 0 no ; he never went from his
place, that cannot be.
9. And now he is become man, therefore his
humanity is everywhere, wheresoever his Deity
was ; for thou canst not say, that there is any
place in heaven or in this world, where God is not ;
now wheresoever the Father is, there also is his
Heart in him, and there also is the Holy Ghost.
Now his Heart is become man, and in the humanity
of Christ ; and therefore if you will think, that the
body of Christ is far off in heaven, yet you must
also say, that the Heart of God is in him ; and now
(when you say that God the Father is here present)
will you say, that the Heart in him is not here
present with him ? Or wilt thou divide the Heart
of God, and wilt only make it, that there is but a
spark of it in the body of Christ, and that the rest
of it is everywhere all over? What do you do1?
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 637
Desist, and I will truly and exactly shew you the
true ground.
10. Behold, God the Father is everywhere, and
his l Heart and light is everywhere in the Father, 1 Or Son.
for it is always from eternity begotten everywhere
of the Father, and his birth hath neither beginning
nor end, he is even at this very day continually
generated of the Father ; and then also when he
was in the body of Mary, yet he stood in the
Father's birth, and was continually begotten of the
Father, and the Holy Ghost proceeded continually
from eternity, from the Father through his 2 Heart; 2 Son or
for the whole 3 generation of the Deity is no other-
or
wise, neither can it be otherwise. working.
11. Now the Father is greater than all, and the
Son in him is greater than all, and his 4 mercifulness 4Barmhertzig-
is also greater than all ; and the [one pure] element
consisteth in his 4 mercifulness, and is as great
as God ; only, it is generated of God, and is
substantial, and it is under [or inferior to] God,
and so therein is the Temarius Sanctus, with the
wisdom of God in the wonders ; for all wonders
are manifested therein, and that is the heavenly
body of Christ, with our (here assumed) soul in it,
and the whole fulness of the Deity is in the centre
therein ; and thus the soul is environed with the
Deity, and eateth of God, for it is spirit. Thus,
my beloved soul, if thou art regenerated in Christ,
then thou puttest on the body of Christ, [which is]
out of the holy element, and that giveth thy new
638 THE THREE PRINCIPLES [Ch. 23
body food and drink ; and the spirit of this world
in the four elements giveth our old earthly [body
earthly meat and drink that is earthly and
elementary].
12. Thus understand and know this precious
depth ; as Christ made a covenant with us, in the
Garden of Eden, that he (as above mentioned)
would thus become man, so also after he had laid
off that which was earthly, he made a covenant
with us, and hath appointed his body for food, and
his blood for drink ; and the water of the eternal
life (in the originality of the Deity) for a holy
baptism, and commanded that we should use it till
he come again.
13. Now thou wilt say, What did Christ give to
his disciples in his Last Supper, when he sat with
them at table ? Behold, the Deity is not compre-
hensible [or circumscriptive], and the holy body of
Christ is also not measurable (it is creaturely indeed,
but not measurable); he gave them his holy
heavenly body, and his holy heavenly blood, for
food and for drink, as his own words import. Dost
thou say, How can that be ? Then tell me, how
it can be that the holy element hath put on this
world, and hath another Principle in the body of
this world1? That holy element is the heavenly
body of Christ. Thus he gave them outward bread
and outward wine in the kingdom of this world,
and therewith his holy heavenly body in the second
Principle, which compriseth the outward, and like-
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 639
wise his heavenly blood, wherein the heavenly
tincture and the holy life consisteth.
14. Now saith. reason, That was another body,
in another blood, and not his own creaturely body.
Prithee, reason, tell me, how can it be another
body ? Indeed it is in another Principle, but of no
other creature. Did not Christ say, / am not of
this world ? And yet he was really, according to
the outward man, of this world. Or dost thou
understand it only of his Deity ? What becomes
then of his eternal humanity, according to which
he was a king of the promise upon the throne of
David "? If the promise had been able to ransom
us, then the work need not have followed ; and
Moses likewise had been able to have brought
the people of Israel into the true promised land ;
which verily Joshua (who was a type of this
Christ) could not do, but he brought them only
into the land of the heathen, where there was
continually war and strife ; and it was only a
valley of misery.
15. But xthis Christ sitteth upon the throne of * Joshua and
David, upon the throne of the promise ; like as mg*
David was an outward king, and in his spirit a
prophet before God, and so sat outwardly as a
champion in the world, and inwardly as a 2 priest 2 One copy
before God ; who prophesied of this Christ that he
should come, and commanded all doors to be set
open, and all gates to be lifted up on high, that this
King of Glory might enter in. Thus he speaketh
640 THE THREE PRINCIPLES [Ch. 23
not only of his Deity, from which he . prophesied
(for that was however with him, and in the power
and knowledge of the same he spake) but he
prophesied of his eternal humanity. For that was
not a king, who only sat there in the spirit, we
could neither see him, nor converse with him ; but
that is a king who sitteth in the humanity.
16. Now this king was promised of God, that he
should possess the gates of his enemies, and should
lead his enemies captive ; and the devils are these
enemies. Now how dost thou conceive, that when
this creature bound the devils at Jerusalem, and
as a confined creature that did reach no further,
did lead them captive, who then did bind them at
Rome ? Thou sayest ; his Deity. 0 no ! that was
not its office ; the devils are however in the Father's
most internal root ; in his auger. A creature must
only do it, who was so great as could be everywhere
with the devils.
17. Therefore must Christ in his temptation
overcome the kingdom of the anger, and this
extern birth ; and by his entrance into death,
he brake the head of the serpent, viz. the devil,
and all devils, and took them captive. Thou must
understand it thus ; That the inward element
(which compriseth the whole body of this world)
became Christ's eternal body ; for the whole Deity,
in the Word and Heart of God, entered there-
1 uniteth or into, and * espoused itself to remain therein to all
eternity ; and this same Deity became a creature,
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 641
even such a creature as can be everywhere, as the
Deity itself ; and this same creature hath capti-
vated all devils in the kingdom of this world. And
all men who with their mind draw near to this
Christ, and desire him in right earnest, they are
drawn by the spirit of the Father, (viz. of the
clear and pure Deity) into the humanity of Christ,
that is, into the pure element l before the Trinity. l wherein the
, . -, , . , „ , . presence of
And if they continue steadfast, and do not again the Trinity is
i » ,-N -i • i r» 1 i M i everywhere
depart from God into the desire of the devil, then manifest,
the precious Pearl, viz. the light of God, is sown
in their soul, which [light] attracteth to itself the
precious body of Jesus Christ, with paradise, and
the kingdom of heaven. And thus the right new
man ( Christus) groweth on the soul in the heavenly
virgin of God's wisdom, in the holy Ternary, in the
kingdom of heaven. And thus such a man is,
according to the new man in heaven, in the body
of Jesus Christ, and as to the old earthly man,
which hangeth unto the holy [man], he is in this
world in the house of sin, and the Deity acteth the
new humanity, and the spirit of this world the old,
until he puts him off in death ; for he is a man in
heaven, born in the 2 mercy of God in the body oi^Barmhertz-
T igkeit, merci-
JeSUS Christ. fulness.
18. I set you a deep consideration ; behold, how
the angelical thrones and principalities 8 were in 3 sparkled,
, beheld, or
the beginning beheld [apprehended or aspectedj by appeared,
the wisdom of God ; which aspect [manifestation
or idea] the Fiat took to create ; and in the
41
642
THE THREE PRINCIPLES
[Ch. 23
angelical throne the infinite multiplicity, according
to the eternal wisdom in the wonders of God. All
which was so created in the Fiat of God, according
1 Or extract, to all the essences of the eternal l limbus of God,
so that all angels, in every throne, gave their will
unto the angelical throne or archangel ; as it is
sufficiently to be known by the fall of Lucifer ; and
also may be discerned in the regions of the kingly
governments of this world ; if the devil did not so
2 agreement, destroy the right 2 union, as is very clearly to be
or compact. J ° j j
seen. Thus likewise (understand us, I prithee, thou
very precious and noble mind) this second sur-
passing excellent creation is in the Fiat ; when God
saw and took notice of our miserable fall, he did
illustrate [or manifest] himself by the holy eternal
virgin of his wisdom in the eternal wonders, in
3 mercy which always floweth out of his heart, and
did comprehend with his speculation [or manifesta-
tion] the throne ; and did further illustrate himself
in the throne into many millions without number,
and established his covenant with his oath therein,
with his precious promise of the woman's seed.
19. Thus, my very precious mind, apprehend it
aright. This same throne was made in time (as the
time of his covenant was revealed) an angelical
principality in the mercy of God, in the holy pure
element, in the sacred Ternary, that is, in the holy
earth, wherein the Deity is substantially known;
so that the whole mercy of God (which is un-
measurable, and everywhere in the sacred Ternary ;
8 Bamrihertz-
igJceit.
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 643
which is likewise so great in the holy element, that
it compriseth heaven and this world) became a
man ; that is, a substantial similitude of the spirit
of the Trinity, in which (likeness) the Trinity
dwelleth with complete fulness ; and in this great
angelical throne and principality stood in the
beginning, and from eternity, the aspect in the
infinite multiplicity proceeding from all the essences
in the limbus of the Father, and became truly
illustrate [or manifest] in the time of the promise.
20. Thus now even unto this very day all things
are yet in the Fiat, or creating, and the creation
hath no end until the judgment of God, where that
which hath grown on the holy tree shall be separ-
ated from the unholy thistles and thorns ; and we
men are these innumerable aspects (or ideas) in the
Fiat of the great princely throne ; and we, who
are holy, shall be created in the body of this Prince
in God ; but we that degenerate, or perish, shall
be cast out as naughty x apples unto the swine of 1 fruit,
the devil.
21. Thus we were foreseen [or elected] in Christ
Jesus before the foundations of the world were laid,
that we should be his angels and servants in his
high princely throne, in the body of his element,
in which his spirit, viz. the Holy Trinity, will
dwell.
22. This I would clearly demonstrate unto thee
* in the kingdom of this world, yea in all things ; 2 Or upon it,
thou shalt not be able to name any thing out of example.
644 THE THREE PRINCIPLES [Oil. 23
which I will not demonstrate it unto thee, if God
give us leave ; but seeing it will here take up too
much room, I will write a book by itself of it, if
the Lord permit.
23. Therefore, my beloved soul, be lively, and
see what thy noble bridegroom hath left thee
in his Testaments for a legacy ; as namely, in the
Baptism, the water of his covenant, flowing from
his holy original body. Whereas we in this
world, viz. in the extern birth of his body, do
acknowledge four things, namely, fire, air, water,
and earth, wherein our earthly body consisteth ; so
likewise in the heavenly body there are four such
things. The fire is the enkindling of the divine
desire. The water is that which the fire desireth,
whence it becomes meek, and a light. The air is
the joyful spirit which bloweth up the fire, and
maketh in the water the motion. And the earth
is the true essence which is born in the three
elements, and is rightly called Ternarius Sanctus
[the sacred Ternary], in which the tincture is
brought forth in the light of the meekness ; and
therein also is born the holy blood out of the water,
being an oil of the water, in which the light
shineth, and the spirit of life consisteth.
24. Understand it thus, that water is the water
1 Or seed. of the eternal life in the llimbus of God in the
holy Ternary ; and that is the water which bap-
20rceiebra- tizeth the soul, when we keep the 2use of his
tion.
Testament, for the soul in his covenant is dipped
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 645
and washed in that water, and it is rightly the
bath [or laver] of regeneration, for by its dipping
in the holy waterr it is received and quickened by
the holy water, and cometh (in the covenant of
Christ) into the soul of Christ; indeed not fully
into his soul, but into his body, and becometh the
brother of the soul of Christ ; for Christ's soul is
a creature, (as our souls are), and is in the body
of the mercifulness in the Trinity, being surrounded
therewith, and hath the same in it for food and
strength [or refreshment]. So also our souls in
the covenant, if they be faithful and continue in
God, they are the brethren of Christ's soul.
25. For Christ hath taken this pledge (viz. our
soul) from us men in Mary ; at which we rejoice
in eternity, that the soul of Christ is our brother,
and the body of Christ our body, in the new man.
And should I not rejoice that my soul is in the
body of Christ, and that the soul of Christ is my
brother, and that the Holy Trinity is the food and
virtue [or strength] of my soul ? Who can judge
me, lay hold of me, and l destroy me, when I » spoil or hurt
am (in my true man) in God ? When, as I am
immortal in my new man, wherefore should I be
much afraid in the earthly man, which belongeth to
the earth ? Let everything take its own, and then
my soul will be 2 freed from the 3 driver. 2 Or rid of
26. Or what shall I say ? Must I not in this ™r'
body (which I here in the earthliness carry about corruption.
me) through the new man, reveal the wonders of
646 THE THREE PRINCIPLES [Oh. 23
God, that so his wonders might be manifested ?
I speak not only concerning myself, but concerning
all men, good and bad ; every one must manifest
1 God's. the great wonders (wherein he standeth) in l his
kingdom, whether it be in love or anger, (after the
breaking [or dissolution] of this world) it must all
stand in the figure. For at present this world
» Or seed- standeth in the creating, and in the 2 sowing, and
is like a field which beareth fruit.
27. Thus we every one of us labour and finish
our day's work, every one in his own field, and in
3 Or be in his the harvest every one shall stand 3 by his labour,
employment. . . .
and enjoy his fruit which he hath sown ; therefore
4 diving or my hand shall not be weary of 4 digging : this we
searching. J . J ,
speak seriously, according to its high worth in the
wonders of God, known in the counsel of the
6 the wisdom 6noble virgin.
of God.
8 Celebration Of the 6 Use of the highly precious Testaments
tion. of Christ the Son of God.
28. Christ began the use of the Baptism by
John, who was his forerunner, and John was
born into this world before Christ, which hath its
signification, therefore open thy eyes. As the
water is in the originality, and a cause and
beginning of the life, and [then] in the water
n£r of?he ^7 tne tincture) the 7 sulphur is first generated,
body. wherein the life becometh stirring, and the 8 tinc-
the HfeDUlg ° ture generateth again the sulphur and the water,
wherein afterwards the blood in the tincture cometh
Ch. 23] THE PRECIOUS TESTAMENTS OP CHRIST 647
to be ; thus now, as the beginning of the life is, so
must also the l order in the regeneration be, that » Or ordi-
the poor soul first receive the water of eternal life,
and be baptized therein, and then God giveth it the
grain of mustard-seed of the Pearl, that so, if it
receive the same, it may become a new fruit in God.
29. And therefore he sent his 2 angel hither 2 Or
before him, that he should baptize with the water gc
of the eternal life ; for so 3 can the eternal body 3 came or
(into which the soul must enter, and in its tincture,
in its blood, be new-born again) be translated into
the body of Christ ; to describe which, a great
space is requisite. But I will finish here briefly,
and mention it more in another book. And now
we will handle the matter of the use [or celebra-
tion], for it is very hard to be apprehended by the
simple. And therefore we will deal with him after
a childish manner, to try whether he may come to
see, and find the Pearl, for all shall not find what
we in the love of God have found ; though indeed
we could earnestly wish that all might have it, yet
there is a great matter between it ; viz. the 4 swelled, 4 the vapour-
1_ J Ml
puffed-up kingdom of this world and the devil will menury life *
, , , in the le»rntd.
set themselves against it, as raging dogs, but the
smell of the lily will make 6 him faint ; and so now •
we will speak as a child.
30. The 'minister (in a brotherly Christian 8
office) of the covenant and Testament of Christ,
taketh water, and (upon the commandment of
Christ in his covenant and Testament) sprinkleth
648 THE THREE PRINCIPLES [Ch. 23
[or poureth] it upon the head of the infant, in the
name of the covenant, and in the name of the
Holy Trinity, of the Father, of the Son, and of
the Holy Ghost ; this was the command of Christ,
and therewith he hath set up his covenant with us,
as it is a Testament which he afterwards confirmed
with his death, and we must do it also, and not leave
it undone ; it is not in the l liberty of a Christian's
or free-will. . . ., . „
will to do it, or leave it undone ; but it he will be
a Christian, he must do it, or else he contemneth
his Testament, and will not come to him.
31. For the Testator standeth in the covenant,
and saith, Come ; and whosoever doth not desire
to come, goeth not in to him. Therefore it lieth
not in our high knowledge, for he standeth in his
covenant ; and the child that is newly born is as
acceptable to him, as an old sinful man that
repenteth and steppeth into his covenant. For
it lay not in us that he became man, and received
us into his love, but it lay in his love, in his
2 Barmhertz- 2 mercy ; for we knew nothing of him, nor did we
igkctt, merci-
fulness. know whether we could be helped or no ; but he
3 Or into. alone chose us, and came to us out of grace, 3in
our humanity, and took pity on us ; and so also
the covenant of his promise was a covenant of
grace, and not out of our foreknowing or merit.
And therefore whosoever teacheth otherwise is in
Babel, and confoundeth the covenant of Christ.
32. For Christ said also, Let little children come
to me, for to such belongeth the kingdom of God.
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 649
Say not, What doth Baptism avail a child, which
understandeth it not ? The matter lieth not in
our understanding, we are altogether ignorant
concerning the kingdom of God. If the child be
a bud, grown in thy tree, and that thou standest
in the covenant, wherefore bringest thou not also
thy bud l into the covenant ? Thy faith is its * Or in.
faith, and thy confidence towards God in the cove-
nant is its confidence. It is indeed thy 2 essences, - o children
-and generated from thy soul. And thou art to branches.
know, according to its exceeding worth, if thou
art a true Christian, in the covenant of Jesus
Christ, that thy child also (in the kindling of its
life) passeth into the covenant of Christ, and
though it should die in the mother's womb, it
would be found in the covenant of Christ. For the
Deity standeth in the centre of the light of life ;
and so now if the tree stand in the covenant, then
the branch may well do so.
33. But thou must not omit baptism for all
that ; for when the child is born into the world,
then it is severed from its tree, and is in this
world, and then itself must pass into the covenant,
and thou must with thy faith present it, and with
thy prayer give it to God, in his covenant ; there
needeth no 3pomp about it, that doth dishonour 3 bravery,
. . . . sumptuous-
the covenant ; ]t is an earnest thing. ness, or
34. There are three Witnesses to this covenant,
the one is called God the Father, the other God
the Son, and the third is God the Holy Ghost;
650 THE THREE PRINCIPLES [Ch. 23
these are the workmasters who do the office, they
baptize [or administer baptism]. But if thou
filthy trimmed whore now comest thus stately,
and bringest the poor soul to the covenant of
Christ, and doth but stand there in pomp and
bravery, and understandest very nothing of the
Baptism, and dost not put up the least prayer to
God, what thinkest thou ? How dost thou stand
in this covenant before the Holy Trinity? Even
like a swine before a looking-glass.
35. Or shall I be silent ? I must speak, for I
see it ; do what thou wilt, this is the truth ; thou
carriest a new-washed soul from the Baptism, but
thou art a filthy swine, even in the kingdom of all
1 Or bath. the devils. But the * laver of regeneration (if thou
art a beast, and far from the kingdom of God) lieth
not in thee, but it lieth in the covenant of Christ.
36. But this I say, according to my knowledge,
(and not out of any command), that if the parents
be wicked, and indeed in the kingdom of the devil,
and that they have thus begotten their fruit out of
their false [or evil] essences (in which [parents]
there is no faith, but only a false hypocrisy,
2 mock Christ, and yet will 2in an apish mockery be counted
and yet be
accounted Christians ; and as the devil oftentimes changeth
Christians. t • i*. 11 M
nimselr into the likeness oi an angel, so they also
send their children with the like trimmed false
angels before the covenant of Christ) ; such doing
is very dangerous, which also instantly sheweth
itself in the growing of the tree ; indeed the cove-
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 651
nant continueth still, but there must be earnest-
ness in avoiding of the devil. It may be, that
very many ape baptized in the anger of God,
because they do but contemn the covenant; and
many times wicked drunken priests use it, who
even stick in hell-fire over head and ears ; and
therefore the covenant of grace standeth as a
testimony against the l congregations of the l the heap or
wicked. And that which they see and know (and
do not perform it with earnest sincerity) that shall
judge and condemn them.
37. Now saith reason, How is the Baptism then ?
I perceive nothing but water, and words. I
answer ; Hearken, beloved reason, thy outward
body is in this world only, and therefore outward
water is requisite. But as the hidden man Christ,
with his pure element, holdeth the out-birth of
this world (viz. the four elements, wherein our
body consisteth) and as all is his, so he holdeth
also the outward water, and baptizeth with the
inward water of his element, with the water of the
eternal life, [coming] out of his holy body. For
the Holy Ghost in the covenant baptizeth with the
inward water, and the minister baptizeth with the
outward ; the outward [man] receiveth the earthly
elementary water, and the soul [receiveth] the
water of the washing in the regeneration.
38. The soul is washed in the holy water, and
the Word is presented to it, and the soul standeth
in the covenant. And now it may reach after the
652 THE THREE PRINCIPLES [Ch. 23
Pearl ; although the soul be tied backward in the
kingdom of this world, yet it standeth in the
covenant for all that. And if, in the unfeigned
faith of the parents, of the priest, and of the
standers by, it be thus washed in the laver of
regeneration, and so pass into the covenant, then
the devil may not touch it, till [the time] that it
1 Or per- l understandeth what evil and good are, and entereth
ceiveth, or . ,. , . f .,,
disc«nieth. into one of them in a iree will.
2 wickedness, 39. And now if it entereth into the 2 evil of this
world, and suffereth itself to be drawn by the devil,
then it goeth away out of the covenant, and for-
saketh God and the kingdom of heaven ; and there
then the noble virgin of God standeth in the centre
of the light of life (which instantly in the entering
of the light of life yielded herself into the centre
of the light of life, as a conductor and loving
companion to the soul) and warneth the soul of
the ungodly ways, that it should turn, and step
into the covenant again. But if it do not, and
that it continue in the kingdom of the devil,
then she continueth standing in the centre of the
holy paradise ; and she is a virgin of herself, but
the soul hath afflicted her, and so they are parted ;
except the soul return again, and then it will be
received again by its virgin with great honour
and joy.
40. And therefore it is that Christ made two
Testaments, the one in the water of the eternal
life, and the other in his body and blood ; that
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 653
(whensoever the poor soul should be defiled
by the devil) it might yet in the other enter into
the body of Christ again ; and if it turn with
sorrow for its sins, and putteth its trust in the
mercy of God again, then it steppeth again into
the first covenant, and then it may come to the
other Testament, and draw near to God, and then
it will be received again with joy ; as Christ saith,
That there is more joy in heaven for one poor
sinner that repenteth, than for ninety and nine
righteous that need no repentance.
41. Then saith reason, I can see nothing but
bread and wine, and Christ also gave his disciples
but bread and wine. I answer, As the Baptism
outwardly is outward water, and the inward is the
water of the eternal life, and the Holy Trinity
baptizeth, as may be seen in Jordan, that three
Persons appeared ; the Son of God, in the water ;
the Father, in the voice of the words ; and the
Holy Ghost over the water, moving upon the
head of Christ ; and so all three Persons in the
Deity baptized this man Christ ; thus it is also
in the Supper.
42. The outward is [earthly] bread and wine,
as thy outward man also is earthly ; and the in-
ward (in his Testament) is his body and blood,
and that thy inward man receiveth ; understand it
aright, the soul receiveth the Deity, for *it is i the soul.
spirit ; and thy [inward] new man receiveth Christ's
real body and blood, not like a thought in the faith,
654
THE THREE PRINCIPLES
[Ch. 23
2 Or in his
own way.
although faith must be, but in substance, incompre-
hensible to the outward man.
43. Not that the holy is changed into the out-
ward, that thou shouldst say (of the bread which
thou eatest with the outward mouth, and also the
wine) that the outward is the flesh and blood of
1 case, shell, Christ; No, but it is the * chest, and yet it cannot
be comprehended or enclosed by the * chest, as this
world cannot comprehend the body of Christ in the
holy element, or as our outward body cannot com-
prehend the inward new [body] of the soul. Also
the first Supper of Christ teacheth you this, when
Christ sat with them at table, and gave them his
holy hidden body and blood to eat and drink (z after
a peculiar manner) under bread and wine.
44. For thou canst not say (when thou dost
handle the blessed bread), Here I hold the body
of Christ in my hand, I can feel and taste it : No,
my friend, the outward is earthly bread, from the
outward element ; and the incomprehensible in the
holy element is the body of Christ, which (in this
his covenant and Testament) is offered to thee
under the outward bread, and that [body] thy new
man receiveth ; and the old [man receiveth] the
bread ; and so it is with the wine.
45. Make me no absence of the body and blood
of Christ, the soul needeth not run far for it ; and
besides, the body of Christ in his blood (in this
Testament) is not the food of the soul ; but the
mere Deity is the food of the soul ; and the body
Ch. 23] THE PRECIOUS TESTAMENTS OP CHRIST 655
of Christ is the food of the new man, which the
soul hath put on from the body of Jesus Christ,
and the body and the blood of Jesus Christ feedeth
the new man ; and if the new man abideth faithful
in the body of Jesus Christ, then the noble Pearl
of the l light of God is given to him, so that he can i or divine
see the noble virgin of the wisdom of God ; and lg *'
that virgin taketh the Pearl into her bosom, and
goeth continually with the soul into the new body,
and warneth the soul of the false [or evil] way.
But what manner of Pearl this is, I would that all
men might know it. But how much it is known,
is plain before our eyes. It is brighter than the
splendour of the sun, and of more worth than the
whole world ; but how clear soever it is, yet it is
also secret.
46. Now then reason asketh, What doth the
wicked receive who is unregenerated ? I answer,
Hearken, my beloved reason, what St Paul saith,
Because he distinguisheth not the body of Christ,
therefore he receiveth it to his own judgment. As
the Prophet saith, They draw near to me with their
lips, but their hearts are far from me ; and as is
before mentioned, whosoever goeth away from God,
entereth into his wrath.
47. How wilt thou receive the holy body in the
love, if thou art a devil ? Hath not the devil also
been an angel ? Wherefore went he away from
God ? If thy old man [captivated] in the wrath
be only on thy soul, and no new [man], then thy
656
THE THREE PRINCIPLES
[Ch. 22
1 Or he that
made the
Testament.
3 God.
soul receiveth the wrath of God, and thy old man
receiveth the elementary bread and wine. The
noble Pearl is not cast before swine ; indeed the
Testament is there, and the l Testator inviteth thee
to it, but thou makest a mockery of it ; he would
fain help thee, and thou wilt not.
48. I say not that thou receivest the wrath of
God in the bread and in the wine, but in thy false
confidence ; thou art with thy body and soul in
the anger, and wilt not go out from it. Wherefore
then dost thou approach often to the covenant of
God, seeing thou art captivated of the devil ?
Dost thou think that 2 he will adorn thy hypocrisy,
and will hang his Pearl on thee ? Thou art a wolf,
and howlest with the dogs ; thy mouth prayeth,
1 «in Schaick. and thy soul is 3 abominably wicked [and naught] ;
when it goeth from the Testament of Christ, it
entereth into the stall of robbery again, and is
a murderer ; it howleth with the dogs ; it is a
perfidious whore ; when it goeth away from
the covenant, it steppeth into whorish corners,
into the den of thieves ; and there they stand,
and pretend great holiness. 0, this day is a holy
day to me, I must not sin. And yet they think,
to-morrow or next day they will go thither again,
49. 0 thou knave, if thou bringest not another
man than such to it, stay away from the Testament
of Christ ; thou art but a murderer, and dost
scandalize thy neighbour, so long as thou art in
such a way ; thy prayer is false, it cometh not from
Ch. 23] THE PRECIOUS TESTAMENTS OF CHRIST 657
the bottom of the heart ; thy heart desireth only
the pleasures of this world, and the l driver receiveth 1 hunter, per-
thy prayer, he is thy god ; therefore consider what the devil.
thou dost.
50. 0 Babel, we have a great deal to say to
thee, but not here ; thou shalt once be talked with
in the anger, at which the elements shall shake
and tremble ; go forth (it is high time) that the
anger may be allayed.
42
THE TWENTY-FOURTH CHAPTER
Of true Repentance : How the poor Sinner may
come to God again in his Covenant, and how
he may be released of his Sins.
The Gate of the Justification of a poor Sinner before God.
A clear Looking-Glass.
1. IV /T~Y beloved Reader, we tell thee this,
-1-VJL that all things from the original of the
essence of all essences (everything from its origina-
lity) hath its driving [or impulsion] in its own
form ; and it always maketh that very thing, with
which the spirit is impregnated ; the body must
always labour in that wherein the spirit is kindled.
When I consider and think, why I write thus
[many wonders], and leave them not for other
sharper wits, I find that my spirit is kindled in
this matter, whereof I write ; for there is a living
running fire of these things in my spirit, and
thereupon (let me purpose what I will) yet this
thing continually moveth and swimmeth on the
top, and so I am captivated therewith in my spirit ;
and it is laid upon me as a work which I must
exercise. Therefore seeing it is my work that my
658
Ch. 24] OF TRUE REPENTANCE 659
spirit driveth, 1 will write it down for a Memorial,
in such a manner as I know it in my spirit, and
1 in such a manner as I attained to it, and I will set 1 th« way how
down no 2 strange thing, which myself have not a ^he^thing
tried [and known], that I be not found 3 a liar con- *™ JJJH.
cerning myself before God. « Or to write
2. Now then, if there be any that have a desire "
to follow me, and would fain have this knowledge
whereof I write, I advise him that he follow me
in this following table [pattern or way], not pre-
sently with the pen, but with the labour of the
mind, and then he shall find how I could come to
write thus ; whereas I was not taught from the
schools of this world, but only a little of this mean
hand-writing, as may be seen here.
3. But now seeing I have in hand the articles
of repentance, therefore I certify the Reader, that
in my earnestness this pen was given me, which
the hunter would have broken, with whom I began
an earnest storm, insomuch that he had cast me
down to the ground under his feet, but the breath
of God helped me up ; so that I stand up, and have
the first pen in my mind still, wherewith I will
write further, though the devil for malice should
storm hell.
4. Therefore now, if we will speak of this most
serious article, we must go from Jerusalem to
Jericho, and see how we lie among murderers, who
have so wounded us, and beaten us, that we are
half dead, and we must look about us for the
660 THE THREE PRINCIPLES [Ch. 24
Samaritan with his beast, that he may dress our
wounds, and bring us into his inn. 0, how
lamentable and miserable it is, that we are so
beaten by the murderer (the devil) that we are half
dead, and yet feel our smart no more ! 0, if the
Physician would come, and dress our wounds, that
our soul might revive and live, how should we
rejoice ! Thus speaketh the desire, and hath such
longing hearty wishes ; and although the Physician
is present, yet the mind can nowhere apprehend
him, because it is so very much wounded, and
lieth half dead.
5. My dear mind, thou supposest thou art very
sound, but thou art so beaten, that thou feelest
thy disease no more. Art thou not very near
unto death, how then canst thou account thyself
to be sound ? 0, my dear soul, boast not of thy
soundness, thou liest fettered in heavy bonds, yea
in a very dark dungeon ; thou swimmest in a
deep water, which riseth up to thy very lips, and
thou must continually expect death. Besides, the
1 Or corrupt l hunter is behind thee with a great company of
nature. . r J
thy worst enemies, whereby he draweth thee con-
tinually down by his chains into the horrible deep,
into the abyss of hell, and his crew thrust thee on
behind thee, and run upon thee on all sides, yelling
and hunting, as if they had the hind they hunt after.
6. Then saith reason, Wherefore do they so?
0, my dear soul, they have great cause for it ;
behold, thou hast been their hind, and thou art
Cb. 24] OF TRUE REPENTANCE 661
broken out of their l garden ; besides, thou art so > Or park,
strong, that thou hast broken down the hedge of
their garden,, and hast taken possession of their
dwelling. Besides, thou hast made their meat as
bitter as gall, that they cannot eat it ; thou hast
broken their throne with thy horns, and hast
brought a strong 2 host into their garden, and thou » company, of
hast used a strange power, to drive them out of"
their garden ; and though they have thee in their
fetters, yet thou opposest them, as if thou wouldst
destroy their kingdom ; thou breakest their cords
in pieces, and breakest their bands, and thou art a
continual stormer of their kingdom ; thou art their
worst enemy, and they thine ; and if thou wert
but gone out of their garden, they would be con-
tented, but thou being in it still, the strife con-
tinueth, and hath no end, till the Ancient [of
Days] cometh, who will part you asunder.
7. Or dost thou suppose that we are mad, that
we write thus? If we did not see and know it,
we should then be silent. Or canst thou not once
know the thorny bath, wherein thou swimmest?
Dost thou still say, thou art in the garden of roses ?
If thou thinkest thou art there, see well whether
thou art not in the devil's pasture, and art his
most beloved hind, which he fatteneth to the
slaughter for his food.
8. I tell thee for certain, and it is in earnest ;
when I was at 8 Jericho, there my beloved Com- » in or of the
panion opened my eyes for me, that I saw ; and
662 THE THREE PRINCIPLES [Ch. 24
behold, a great generation of men and multitudes
of people and nations were together, one part were
like beasts, and one part like men, and there was
strife between them ; and beneath there was the
abyss of hell, and the beasts saw not that, but the
men were afraid and would be gone ; to which the
devil would not consent, because his garden had
1 Or de- no doors [open] ; but they 1 brake open his garden,
and so he must watch at the door that they do not
run away from him ; but the beasts (which were
men also) they did eat of his food, and drank of
his drink, and he did nothing to them, because he
fattened them for his slaughter, and there was a
continual enmity between the right men and the
bestial men.
9. Or dost thou suppose this is not true, which
my beloved Companion hath shewn me, when he
opened my eyes, that I saw ? Then come, and go
with me to Jerusalem, we will go together along
the way to Jericho, and see it well enough ; and by
the way is this garden, wherein the devil with his
great generation dwelleth ; we will shew thee great
wonders, thou shalt see and know all that which we
mentioned above, if thou art but a man, and not
the devil's fatted beast.
10. Behold, we understand by Jerusalem the
paradise, and by the way to Jericho the going
forth out of paradise into this world, where then
the world captivated us in her garden, where con-
tinually the great sea of misery is wherein our
Ch. 24] OF TRUE REPENTANCE 663
soul swimmeth. Also the devil is therein, who
hath bound us with the chains of the anger of God,
and he leadetb, the poor soul captive (in the dark
garden of Hesh and blood) into his fierce garden of
anger ; where the new-born souls continually break
out of his garden, and break his hellish kingdom
in pieces ; also they have taken possession of his
1 royal throne, where he was an angel, and with their 1 regal or
horns (which are the spirit of God) have broken in
pieces his hellish kingdom which he set up ; also
they oppose him with their storm out of hell into
heaven, and assault his kingdom ; but he holdeth
the poor soul captive with the chains of the anger,
in this evil flesh and blood, and continually setteth
on the crew of the wicked, that they seduce it, and
2 baptize it in the anger of God up to the very lips ; a Or dipiit.
and there the poor soul standeth up to the neck in
the sea of misery, ready to be drowned ; and there
the devil thrusteth it down with the vices and sins
of the body, and would drown the poor soul in the
anger of God in the abyss of hell.
11. All malicious captivated men (whom he
hath captivated) are his hounds, which hunt the
poor soul with haughtiness, bravery, covetousness,
unchastity, anger, cursing, and wrongful oppression,
so that the poor soul is infected with these things,
and is very often set upon the devil's horse, as
one of the [devil's] captives, and then the devil will
ride with it into hell into the anger of God. 0 how
often doth he rob the poor soul of her fair garment
664 THE THREE PRINCIPLES [Ch. 24
(of the knowledge of God) ! How doth he rend
away the word of God from their ears and hearts,
as Christ saith clearly ! Now if it will not do as he
willeth, and that it breaketh out of his garden, then
he casteth his dirt and filth upon it ; and then he
stirreth up all his blood-hounds, they must bawl
at it, and cast more disgrace upon it ; and then it
standeth as an owl among the birds, who one and
other will have a fling and a pluck at it ; and so it
is also with the poor soul, which steppeth, through
earnest repentance (out of the devil's net), into the
new regeneration.
12. On the contrary, those others (who feed
upon the weeds of the devil in vices and sins) are
in peace ; for he fasteneth them in the anger of
God, and they are his blood-hounds wherewith he
hunteth the hind, the poor soul, which would escape
and storm his hellish kingdom. The devil would
be well contented, though some souls should escape
(though he had rather increase than weaken his
kingdom) but that his kingdom would be broken
by it, which he cannot like.
18. For as he goeth a-hunting in his kingdom,
and catcheth the poor souls which way soever he
can, and layeth wait for them by his servants, with
all manner of vice and wickedness, and so continu-
ally setteth such looking-glasses before the soul, that
it should behold itself in its own wickedness, and
tickleth it also with fair promises of great honour,
power, and authority, he setteth the poor despised
Ch. 24] OF TRUE REPENTANCE 665
sort before the soul, and saith, Wilt thou only be
the fool of the world, come along with me, I will
give thee the kingdom of this world for a possession,
as he said to Christ ; so in like manner, when the
soul hath put on the kingdom of heaven, and yet
sticketh in the dark valley in flesh and blood, and
seeth the devil's l murdering of its brethren and » Or mas-
s&crinflr
sisters, then it cometh to be armed of God to fight
against the devil, and to discover his 2 burrow. For 2 trap, snare,
... . . , or pitfall
the love to its neighbour constrameth it to do so,
because it would help to increase the kingdom of
heaven ; therefore it teacheth and reproveth thus,
it warneth against sin, and teacheth the way to the
kingdom of heaven ; which indeed the bestial body
doth not understand ; it goeth away, like the rude
ass, and thinketh with the starry and elementary
mind, as followeth.
14. 0 ! what mischief I do to myself, in making
myself the fool of the world ! What do I get by it
but scorn and disgrace ? I am not sure of my life,
thereby I bereave me and mine of our daily bread
and livelihood, and must always be expecting of
death, and swelter in the scorn of people. 0 !
how suddenly thou committest a fault, and then
thou art persecuted, and art thrown away like a
rotten apple ! And what reward have those thou
leavest behind thee, but to suffer [the more] for
thy sake?
15. Thus man in flesh and blood judgeth, and
when the devil understandeth it, how soon is he
666
THE THREE PRINCIPLES
[Ch. 24
1 Or order.
J the devil.
there watching, as a cat watcheth for a mouse, say-
ing, 0 ! who can tell, whether that be true or no,
which thou teachest, thou hast not seen it ; neither
hath any come from the dead, and told it thee. There
are many dead, that have taught just as thou dost;
and yet doth not the world stand in its old l course,
at one time as at another? They were counted
fools, and so art thou, and after thee again things
will be still as they were before. To what purpose
then is thy care and pains ?
16. At length 2he cometh with a subtle snare,
and saith, through the spirit of the great world in
the mind, in himself, O, the heavens have caused
thee to be born to it, that thou dost such foolish
tricks, and would play juggling feats in thee, thy
gifts are not from God ; God hath never spoken
with thee ! And what canst thou know then ?
Leave off, let it alone, thou mayest be a Christian
well enough, and be quiet ; let the priests teach,
8 livings, pay, they have their 3 wages for it. What hast thou
or hire for it.
to do with it ? Beloved Reader, with these blows
this pen was once thrown to the ground, and the
driver would have broken it, but the breath of God
took it up again ; therefore it shall write what
happened to it, to be an example for all well-
wishers ; and it is an exceeding precious one.
17. Now when the devil had thus thrown it down,
then it was silent, and desired not only to write no
more, but the devil rushed in upon it, and beat it
along, and would have broken it. He came forth
Ch. 24] OF TRUE REPENTANCE 667
with his sour apples, and held them before the soul
of this pen, and would have it eat of his dainties ;
also he strowed sugar upon them [as he did for Eve].
If he had gotten the soul again into his chains, how
would he have been revenged on it ! as was after-
wards known in the storm, where his mind was
known very well. Now when it was thus, the lily
faded and lost its fragrant smell, the Pearl did hide
itself, and the virgin of the Pearl stood mourning,
and the noble mind sank down in great unquietness.
18. Indeed the driver said at the beginning,
that it should have rest with being quiet ; but it
was rest only to flesh and blood, and yet it was no
quietness either, but a furtherance to the hunting.
But when the mind found itself in great unquiet-
ness of soul, it recollected the soul, and sought the
Pearl which the soul had before, and supposed that
it lay as a treasure in the l case of the soul, but » Or cabinet
it was gone ; and then the mind sought that [Pearl]
in body and soul, and behold it was not there, it
could not be found ; and there was nothing to be
seen but the devil's sour apples, which were strowed
before the soul, that it should feed on them. But
the soul stood in great perplexity, and would not
eat of its evil fruit ; it called its virgin, but she sat
as if she were asleep.
19. Thus the soul stood with great longing and
desire ; also was many times in great combat with
the hunter, who would still throw it to the ground.
When it set itself in opposition against him, then
668
THE THREE PRINCIPLES
[Ch. 24
1 Barmhertz-
igkeit, merci-
fulness.
2 Note, No
pen in this
world can
sufficiently
describe it.
3 the wisdom
of God.
he took all the vices (which stuck in flesh and
blood) and cast them upon the soul, that he might
entangle it with them, and hinder it from com-
prehending the virgin again ; he made a great
mountain of the sins in the flesh and blood, and
therewith covered and shut close up the 1 mercy of
God, viz. the new man in Christ, and the gates of
heaven, which stood open before, were shut up close :
Misery and great trouble were heaped upon the
soul, till at length once again, from the breath of
God (which came into it again) it was moved to
break the devil's chains in pieces, and it entered
into combat with him, so that he was quite thrown
to the ground, and its covering was rent in pieces,
and then the soul saw its beloved virgin again.
What 2 friendly welcoming there was then, I had
rather the Reader might find by experience, than
that I should write of it.
20. Thus the soul desired the Pearl again, but
it was gone, and must be generated anew, and be
sown as a grain of mustard-seed, which is small
and little, and afterwards there groweth a great
tree out of it ; and thus the Pearl groweth in the
bosom of the 8 virgin in the soul. Therefore keep
what thou hast, for misery is an ill guest ; regard
not what sugar the devil stroweth, though the
kingdom of this world seem as sweet as sugar, it
is nothing else but gall ; consider that the poor
soul in this world, and in the flesh and blood, is
not in its true home, it must travel into another
Ch. 24] OF TRUE REPENTANCE 669
country. Therefore suffer not the devil to cover
it thus with the untowardness of the flesh, for great
earnestness is requisite for the driving away of the
devil ; though that would not be in our ability
[and power], if the exceeding worthy Champion
did not aid and assist us.
21. Therefore none should be so presumptuous,
as to mock and despise the children of God, who
are in the combat against the devil. But think
that it will come to thy turn also ; if thou wilt not
go about it when thou art well and in health, thou
must come to it at thy death ; when the poor soul
cometh to part from the body, then it must enter
into the combat, there is no remedy ; for it must
depart from the body out of the spirit of this
world, and then two gates stand open, viz. heaven
and hell, it must go in at one of them, there is no
other place out of this world.
22. If now it be hard captivated in sins, and
still goeth on in sinning from day to day, so that
it is clothed with the anger of God, and hath
loaded itself with mockiug the children of God,
and so sticketh over head and ears in the anger of
God, and scarce hangeth by a thread [to Christ],
0, how hard it is with that soul ! Must not that
soul needs swelter a tedious while in the scorn
which it hath put upon the children of God ?
How can it suddenly reach the noble virgin in
the love and mercy of God? And then where
is the noble Tree of Pearl [in the meanwhile],
670 THE THREE PRINCIPLES [Ch. 24
which is sown as a small grain of mustard-seed, and
in the growing of it cometh to flourish like a bay
tree ? Whence hath it its sap, if the soul standeth
thus in the bath of the anger? 0! it will (in
many) not grow green in eternity. And therefore
saith Christ, In the resurrection they shall excel
one another in glory, as the sun, moon, and stars.
23. And what then will thy gold and silver, thy
money, goods, honour, and authority, which thou
hadst here, avail thee, when thou must leave all,
and part from them ? What will it profit thee,
that thou hast scorned and contemned the children
of God ? Also, what will thy covetousness and
envy avail thee, now thyself must swelter therein
with great shame and anguish, where thou hast so
great shame before the angels of God, and where
all the devils mock thee, that thou hast been God's
branch, and hast had so long a time [that thou
mightest have been a great tree], and art now but
a dry withered twig ?
24. Or what thinkest thou, if thy twig be thus
very dry and withered, and that thou must
eternally swelter in the anger of God, where
instantly thy human image will be taken away,
Or figure, and thou wilt be in the * shape of the most abomin-
able beasts, worms, and serpents, all according to
thy deeds and practice here, where then all thy
deeds will stand in the figure in the tincture
eternally before thy eyes, and will gnaw thee
sufficiently, so that thou wilt continually think, if
Ch. 24] OF TRUE REPENTANCE 671
thou hadst not done this or that, thou shouldst
have attained the grace of God ? Thy mocking
standeth before thy eyes, and thou art ashamed to
let the least good thought into thy soul ; for good
is as an angel before thee, and thou darest not (for
great shame) so much as touch it with thy mind,
much less look upon it. But thou must eternally
devour into thyself thy great scorning, with all thy
vices and sins, and thou must eternally despair ;
and though thou thinkest to go forth after
1 abstinence, yet the light striketh thee down J ease or «-
again, and so thou goest but forth aloft (in thy forbearance of
devouring fretting worm, in thyself) without the6'
thrones of God ; and it is with thee, as with one
who standeth upon a high stony cliff of a rock,
and would cast himself into a bottomless gulf ; and
the further he seeth, the deeper he falleth. Thus
thy own sins, scornings, deridings, cursings in
contempt of God, are thy hell-fire, which gnaweth
thee eternally ; this I speak in the word of life.
25. Therefore, 0 dear soul, turn, and let not the
devil captivate thee, and regard not the scorn of
the world ; all thy sorrow must be turned into
great joy. And though in this world thou hast
not great honour, power, and riches, that is
nothing ; thou knowest not, whether to-morrow
will be the day it will come to thy turn [to die].
Doth not a bit of bread taste better to the needy,
than the best dainties to the great ones? What
advantage hath the rich man then, but that he
672 THE THREE PEINCIPLES [Ch. 24
seeth much, and must be tormented and vexed in
many things, and in the end must give an account
of all his doings and stewardship, and how he hath
been a planter in this world ? He must give an
account of all his servants, and if he hath been an
evil example to them, and hath been a scandal to
them, so that they have walked in ungodly ways,
1 woe be then their poor souls cry eternally l for vengeance
superiors. upon those their superiors ; there all standeth in
the figure in the tincture. Why then dost thou
contend and strive so much after worldly honour
that is transitory ? Rather endeavour for the Tree
of Pearl, which thou carriest along with thee, and
shalt rejoice eternally in its growing and fruit.
26. 0 ! is not that a cheerful welfare, when
the soul dareth to look into the Holy Trinity,
" Or faculties, where with it is filled, so that its 2 essences grow
[flourish and blossom] in paradise, where always
the Hallelujahs or songs of praise break forth in
God's deeds of wonder, where the perpetual
growing fruit springeth up [in infinitum] endlessly,
according to thy will, where thou enjoy est all,
where there is no fear, envy, nor sorrow, where
there is mere love one of another, where one
rejoiceth at the form and beauty of another, where
the fruit groweth to every one according to his
essences [and taste or relish], as there was a type
of it in the manna to the children of Israel, where
it tasted to every one according to their essences
[or desire] ?
Ch. 24] OF TRUE REPENTANCE 673
Of ike, Way [or Manner] of the Entrance.
27. Beloved, mind, if thou hast a desire to this
way, and wouldst attain it, and the noble virgin in
the Tree of Pearl, then thou must use great earnest-
ness ; it must be no lip-labour, or flattery with the
lips, and the heart far from it. No, thou canst not
attain it in such a way. Thou must collect thy
mind, with all thy thoughts [purposes] and reason,
wholly together in one will [and resolution] to
desire to turn, and resolve that thou wilt forsake
thy abominations, and thou must set thy thoughts
upon God [and goodness], with a steadfast con-
fidence in his mercy, and then thou wilt obtain it.
28. And though the devil (in thy sins) saith it
cannot be now, thou art too great a sinner ; let not
anything terrify thee, he is a liar, and maketh thy
mind fearful ; he maketh as if he were not present,
but he is present, and snarleth like a mad dog ;
and thou mayest know for certain, that all doubt-
ing whatsoever, that cometh into thy mind, is
nothing else but his suggestions [and objections].
29. For there are but two kingdoms that stir in
thee ; the one is the kingdom of God, wherein
Christ is, which desireth to have thee ; and the
other is the kingdom of l hell, wherein the devil is, > Or of the
which desireth also to have thee. Now there must wnuhofGod.
be striving here in the poor soul, for it standeth in
the midst. Christ offereth it the new garment,
and the devil presenteth the garment of sin fulness
TTw
674 THE THREE PRINCIPLES [Ch. 24
to it. And when thou hast but the least thought
or inclination towards God [and goodness], that
thou wouldst fain enter into true repentance, then
truly that thought is not from thy own self, but
the love of God doth draw thee, and invite thee ;
and the noble virgin of God calleth thee thereby,
and thou shouldst only come and not neglect it.
And so truly when (in such a way) thy great sins
come before thee, and hold thee back (so that thy
heart many times receiveth no comfort) this is the
devil's staying of thee, who casteth into thy
thoughts, that God will not hear thee, thou art
yet in too great sins, he will let no comfort come
into thy soul, he layeth the sinful kingdom of this
1 comfort. world over * it ; but be not discouraged, he is thy
enemy. It is written, If your sins were as red as
blood, if you turn, they shall be as wool, white as
snow : Also, As true as I live, I have no pleasure
in the death of a poor sinner, but that he turn
and live.
30. Thou must continue steadfast in this resolute
purpose ; and though thou gettest no virtue [or
strength] into thy heart, and though the devil also
should beat down thy tongue, that thou couldst
not pray to God, yet then thou shouldst desire and
sigh to him, and continually hold and go on in this
thought and purpose, with the Canaanitish woman ;
the more thou pressest forward, the weaker the
devil is ; thou must take the suffering, death and
satisfaction of Jesus Christ before thee, and must
Ch. 24] OF TRUE REPENTANCE 675
throw thy soul into his promise ; where he saith,
My Father will give the Holy Ghost to them that
ask him for -it. Also, Knock, and it shall be
opened unto you; seek, and you shall find; ask,
and you shall receive ; and the more earnestly
thou pressest forth from the devil, and from thy
sins, the more mightily doth the kingdom of God
press into thee ; but have a care that thou dost not
depart from this thy will, before thou hast received
the jewel ; and though it hold off from morning
till night, and still from day to day, [let not that
discourage thee], if thy earnestness be great, then
thy jewel will also be great which thou shalt
receive * at thy overcoming. * Or in thy
31. For none knoweth what it is, but he that™
hath found it by experience. It is a most precious
guest ; when it entereth into the soul, there is a
very wonderful triumph there ; the bridegroom
there embraceth his beloved bride, and the Halle-
lujah of paradise soundeth. 0 ! must not the
earthly body needs tremble and shake at it ? and
though it know not what it is, yet all its members
do rejoice at it. 0 what beauteous knowledge doth
the virgin of the divine wisdom bring with her !
She maketh learned indeed ; and though one
were dumb, yet the soul would be crowned in
God's works of wonder, and must speak of his
wonders ; there is nothing in the soul but longing
to do so; the devil must be gone, he is quite
weary and faint.
676 THE THREE PRINCIPLES [Ch. 24
32. Thus that noble jewel (and in it the Pearl)
is sown. But observe it well ; it is not instantly
become a tree ; 0 how often doth the devil
rush upon it, and would fain root up the grain
of mustard-seed ! How many hard storms must
the soul undergo and endure ! How often is it
covered with sins ! For all that is in this world is
against it ; it is as it were left alone and forsaken ;
even the children of God themselves rush upon it ;
for the devil doth plague the poor soul thus, to
try if he can lead it astray, either with flattery and
hypocrisy, that the soul might flatter itself, or else
with sins in the conscience. He never ceaseth,
and thou must always strive against him ; for so
the Tree of Pearl groweth, as corn doth in the
tempestuous storms and winds ; but if it groweth
high, and cometh to blossom, then thou wilt enjoy
the fruit well enough, and understand better what
this pen hath written, and where it was born. For
it was a long time in this condition, many storms
went over its head ; and therefore this shall be for
a lasting Memorial, and continual remembrance to
it ; seeing we must sit here in the murdering den
of the devil ; if we do but overcome, our great
reward will soon follow us.
33. Now saith reason; I see no more in thee,
nor in any such as thou art, than in other poor
sinners, it must needs be but a hypocritical
pretence ; besides, saith reason, I have been also
in such a way, and yet I stick in my wickedness
Ch. 24] OF TRUE REPENTANCE 677
still, and do that which I would not do; and I
am still moved to anger, covetousness, and malice.
What is the matter, that a man doth not perform
what he purposeth, but that he doth even what
himself reproveth in others, and that which he
knoweth is not right?
34. Here the Tree of Pearl standeth hidden ;
behold, my beloved reason, the Tree of Pearl is
not sown into the outward man, he is not worthy
of it, he belongeth to the earth, and the man of
sin sticketh in him, and the devil often maketh his
seat therein, who heapeth together anger and malice
therein, and bringeth the poor soul often into
1 lusts, unto which it doth not consent, so that the l abominable
• »
body meddleth with that which the soul is against ; wickedness,
and now when this is so, it is not always the soul
that doth it, but the spirit of the stars and
elements in man ; the soul saith it is not right,
nor well ; but the [outward] body saith, we must
have it, that we may live and have enough ; and
so it is one time after another. So that a true
Christian knoweth not himself, how then should
he be known by others ? Also the devil can cover
him sufficiently, that he may not be known ; and
that is his master-piece, when he can bring a true
Christian into wickedness, to fall into sins, so that
outwardly nothing is discerned by him, but that
he reproveth the sins of others, and yet sinneth
outwardly himself.
35. But now when he doth thus commit sins,
678 THE THREE PRINCIPLES [Ch. 24
yet he committeth them not in the new man ; but
the old [man] in sin, who is subjected under sin,
who is in the anger of God, he is driven by the
anger, so that he doth not always that which is
right ; and if he doth anything that is good, yet
he doth it not (out of his own will and ability),
but the new man compelleth him to it, that he
must do it ; for the old [man] is corruptible, but
the soul is incorruptible ; and therefore the poor
1 in the chink soul is always in strife, and sticketh l between the
door and the hinges, and must be often pinched
and bruised.
36. But yet we do not say, that sin in the old
Or evil man is no 2 hurt ; though indeed it cannot sway
1 scandaiizeth the new man, yet it giveth 3 offence ; and we must
with the new man live to God [and serve him],
though it is not possible to be perfect in this world,
yet we must continually go on and hold out ; and
the new man is in a field, where the ground is cold,
bitter, sour, and void of life.
37. And as an herb (by the pleasant sunshine)
groweth out of the earth, so our new man in Christ
groweth out of the old, sour, cold, harsh man of
our earthly flesh [and blood]. And that is the
true light of the Pearl, when we apprehend it truly
and really (in the knowledge) in the new man ;
and it is the sword wherewith we can fight against
the devil. Only we must take the sword of the
death of Christ into our hand, which cutteth so
sharply, that the devil must fly away.
THE TWENTY-FIFTH CHAPTER
The Suffering, Dying, Death, and Resurrection
of Jesus Christ the Son of God: Also of his
Ascension into Heaven, and sitting at tJie
Right hand of God his Father.
The Gate of our Misery ; and also the strong Gate of the
Divine Power in his Love.
1. ~TF we consider ourselves in our right reason,
-L and behold the kingdom of this world, in
which we stand with our flesh and blood, also with
our reason and senses, then we find very well, that
we have the substance and stirring of it in us ; for
we are its very proper own. Now all whatsoever
we think, do, and purpose in the outward man,
that the spirit of this world doth in us men ; for
the body is nothing else but the instrument there-
of, wherewith it performeth its work ; and we find,
that as all other instruments (which are generated
from the spirit of this world) decay, corrupt, and
turn to dust, so also our earthly body, wherein the
spirit of this world worketh [and acteth] for a while.
2. Therefore none should scorn or despise
another, though he leadeth not the same course
679
680 THE THREE PRINCIPLES [Ch. 25
that he doth himself ; or though he be not of that
way in his mind and will which himself is ; or that
another cannot learn and follow the same stately
courtly manners and behaviour with himself. For
the natural heaven maketh every one, according as
its form (in its influences) is, at all times ; and so
every creature getteth its condition, form [or
shape], inclination and will, which cannot wholly
be taken away from the outward man, till the
[natural] heaven breaketh its beast. Therefore
we ought to consider the great strife in us ; when
we are regenerated out of the eternal, then the
eternal strive th against the corruptible, against
the malice and falsehood of the corruptible.
1 worketh or 3. And now each kingdom l effecteth its will ;
p«rformeth. .
the inward goeth right forward, and consenteth
not to the wickedness of the outward, but it
2 it aimeth at. runneth to its 2 mark ; and the outward also goeth
forward with its desire, and performeth its work
according to the influence of its constellation.
4. But if it happeneth, that the outward doth
not what its desire willeth, that proceedeth not from
its wisdom, but the heaven hath altered it by
•Or aspect, another 'conjunction; but if 4it be compelled to
maneou leave off that which is evil, that is not 5by the
•from the course of the heavens, but the new regenerated
influence or
"ting. man (who is in strife with the earthly) doth many
times overcome, but cannot swallow up the earthly ;
for the earthly getteth up again, as we see by our
anger ; for if my new man have the upper hand, he
Ch. 25] CHRIST'S DEATH AND RESURRECTION 681
will have no anger, nor any evil desire ; but if this
world's driver assaulteth him, then the fire of anger
riseth up in the old man, and his desire is often
kindled to do what he rejected and reproved a little
before.
5. Now we cannot say, that the spirit of this
world alone consenteth to, and doth that which is
evil and wrathful ; for the whole man oftentimes
runneth with all his thoughts, and his whole will
after it And here we l find our great misery, for i or know,
the poor soul (which lieth yet tied in the bands of
anger) is often kindled, that it burneth like a fire,
and runneth after [evil] ; for it is in the band of
eternity, in the Father, and reacheth (in its most
inward root) the anger of God ; and that is even
the birth of its life, and its originality ; and the
noble grain of mustard-seed (that was the new
garment of the soul, which was new put upon it
in its repentance) is many times destroyed ; there-
fore none should be secure, though he doth once
attain the Garland of Pearl, he may lose it again ;
for when the soul consenteth to sin, then it goeth
forth from Christ into falsehood, and into the anger
of God.
6. Now therefore as we know, that Christ (by
his entrance into the incarnation) hath opened a
door into heaven, into his holy body, so that we
(through a true repentance and confidence) may
come to him and put the new white garment of
his innocency, in his love, upon our souls, so we
682
THE THREE PRINCIPLES
[Ch. 25
know also that the soul standeth yet fast bound
with two chains. One is the birth of its own life,
whose most inward root is poison and wrathfulness ;
and so the soul being [sprung] out of the eternal
source, and having its originality out of the
1 Or bring it eternity, none can 1 redeem it in its own root of
b&ck.
eternity, or bring it out of the auger, except there
come One who is the love in itself, and be born in
its own very birth, that so he may bring it out of
the anger, and set it in the love in himself, as it
was done in Christ.
7. The other gate or chain is the flesh and blood,
with the region [or dominion] of the stars ; there
the soul is fast bound, and swimmeth therein, as in
a great sea, which daily so 2stirreth up the soul,
that it is kindled.
8. Concerning these two chains, we know in our
deep knowledge, and see them in the ground of
the originality, and know very exactly, that we
could not be redeemed, except the Deity did go
Or regener- into the soul, and 3 bring forth the will of the soul
&v6.
again out of the fierceness in itself, into the light
of the meekness ; for the root of life must remain,
or else the whole creature must be dissolved.
9. But because the soul stood with its most
inward root in the abyss of hell, and according to
the kingdom of this world in the hard [frozen]
death, so that (if the flesh and blood, as also the
dominion of the stars, should leave it) then it
4 Or stiffness, would continue inwardly in a hardness, wherein
2 infecteth
it, that it
burneth.
I
Ch. 25] CHRIST'S DEATH AND RESURRECTION 683
there is no source [or active property], and
itself, in its own property, would be but in
the fierceness, of the originality, in great misery ;
therefore it was necessary, not only for God
to come into the soul, and generate it to the
light (for there was danger, that the soul with
its imagination might go forth out of the light
again), but also for God to assume a human soul,
from our soul, and a new heavenly body, (out of
the first glorious body before the fall), and put it
on to the soul, with the old earthly body hanging
on it, not only as a garment, but really [united
as one] in the essences ; so that it must be
a creature, that is, the whole God, with all the
three Principles.
10. And thus yet the one must be parted from
the other, viz. the kingdom of this world, which is
a root, or stirrer up of the root of the fierceness,
and therefore it was necessary that God should
pass with the new body into the separation of the
root, and of the kingdom of this world, as into the
death of the fierceness, and should destroy death,
and spring with its own virtue and power through
death, as a flower springe th out of the earth, and
so hold the inward fierceness captive l in his own l in the new
body'i own
virtue of the new body. *irtw or
11. And this we understand of Christ, who is
truly entered in such a manner, and hath taken the
strong anger (and the devil in it) captive, and hath
sprung with his holy heavenly body through death,
684 THE THREE PRINCIPLES [Ch. 25
and hath destroyed death, so that the eternal life
springeth forth through death ; and thus death was
taken captive by the new eternal body, and it is
an eternal imprisonment; so that an eternal life
is grown in death, and the new body treadeth upon
the head of death, and of the fierceness ; the
property of death stand eth in the prison of the new
eternal life.
12. And so the woman (in whom the eternal life
springeth) standeth upon the earthly moon, and
despiseth that which is earthly, for that which is
earthly perisheth ; and then there remaineth (of
that which is earthly) the hard [frozen] death ;
1 source, or and so now the Word of God (as a living l fountain)
actire pro- . °
party. is entered into death, and hath generated the soul
in itself, and springeth forth out of the soul
through death like a new flower ; and that flower
is the new body in Christ.
13. After this manner you may understand how
he destroyed death, by the springing of the eternal
life in the Deity through death ; and you may
understand how the new body in the love of God
holdeth the eternal source of the auger captive,
for the love is the prison [of the anger], for the
source of the anger cannot enter into the love,
but continueth only by itself, as it was from
eternity, and therein the devils are imprisoned ;
for the light of God striketh them down, they
neither can nor dare behold that light in eternity ;
a Principle is between ; for the love springeth
Ch. 25] CHRIST'S DEATH AND RESURRECTION 685
forth in the centre of the soul, and therein the
Holy Trinity appeareth, [or shineth].
14. Thus wejiave gotten a Prince of the eternal
life, and we need do no more but to press in to
him with a firm trust and strong belief, and then
our soul receiveth his love, and springeth forth
with him through death, and standeth upon that
which is earthly, viz. upon flesh and blood, and is
a fruit in the kingdom of God, in the body of Jesus
Christ, and triumpheth over the fierceness ; for the
love holdeth that captive, and that is a reproach
to death ; as Paul saith, 0 Death ! where is thy
sting? 0 Hell! where is thy victory? Thanks
be to God, who hath given us victory.
15. And because we clearly understand and
apprehend it in the spirit, therefore we are in-
debted to shew the light to those that apprehend
it not, and do lie thus captivated in reason, and
continually search into the circumstances, why it
happened so [in the passion of Christ]. For
reason saith, If it must needs be so, that Christ
must enter into death, and destroy death, and
spring up through death, and so draw us unto
him, what is the cause, then, that he must be
so despised, and J scourged, and crowned with a1 Or whipped,
crown of thorns, and at last be crucified between
heaven and earth? Could he not die some
other death, and so spring through death with
his heavenly body?
16. These hard points cast down all Jews,
686 THE THREE PRINCIPLES [Ch. 25
1 infidels or Turks, and l Pagans, and they keep them back
from the Christian faith. Therefore now we must
write for the sake of the Tree of Pearl, and not
conceal what appeareth to us in the great wonder.
Behold, thou child of man, consider what we set
down here ; gaze not on the hand of the pen ; if
you do, you err, and will lose the jewel, which in
all eternity you will be sorry for ; consider thyself
only, and thou shalt find in thyself all the causes
[of the Passion of Christ] that are here written
down ; for there was a wonderful pen in the
writing of it, and neither thou nor the hand
A knoweth him sufficiently, that directed it in the
writing; though indeed the spirit knoweth him
very well, yet the natural man is blind in it,
neither can it be expressed with earthly words.
Therefore consider thyself, and if you search into
the new-born man, then you will find the Pearl.
The very horrible wonderful Gate of Man's Sins.
17. As we have, in the beginning of this book.
3 Or working, mentioned the eternal 2 birth in the originality, so
we have mentioned the birth of the essences, and
the seven spirits of the eternal nature ; and therein
we shewed how there is a cross-birth in the eternal
birth in the fourth form, where the essences in the
turning wheel make a cross-birth, because they
cannot go out from themselves, but that the
eternal birth is everywhere so in all things, in
the essence of all essences.
Ch. 25] CHRIST'S DEATH AND RESURRECTION 687
18. And we give you to understand thus much
(in very exact knowledge) at the instant of this
text ; that all essences in all qualities at the time
of the overcoming of death (when Christ was to
overcome death and destroy hell and captivate the
devil) were predominant, for so it must be ; he
must release the soul from all essences.
19. Now the cross-birth is the middlemost in
the essences, yet before the fire ; l it standeth in * the cross-
the anxious death in the fierceness of the hell, asb
you may read before ; for from the fierce flash in
the brimstone-spirit, the fire cometh forth, and in the
flash the light, and the fierceness itself maketh the
brimstone-spirit and out of that (in the light)
cometh water, as is before mentioned. Now then
the soul of man is discovered in the flash, as a
spirit, and held by the Fiat, and so is created or
generated, and was brought in itself into the fifth
form of the birth, as into the love, where then it
was an angel in the light of God.
20. But this world being created (as a Principle)
in the fourth form (as an out-birth), and the
paradise [being] between the fourth and the fifth
forms, and the 2 element [being] in the fifth form, «the one pore
and therein the eternal light of the Deity having element<
opened another centre, and the soul having reflected
back again into the fourth form, and entered there-
into, it made all essences predominant in it, which
stood in the fourth form.
21. And now when the body of the soul, in the
688 THE THREE PRINCIPLES [Ch. 25
fourth form, was come to be a mass out of the
water, with a mixture of the other forms, then
stuck all essences, out of the fourth form, upon
the soul, and it was captivated with this body ;
and it had continued in an eternal prison, if the
1 Or put. eternal Word had not instantly l given itself into
the centre of the fifth form, as was manifested in
Adam and Eve in the Garden of Eden.
22. And now when the time came that the
Word became man, then the dear life came into
the soul again. But when the strife came, that the
fourth form should be broken, then the outward
body of Christ and we all in the fourth form were
environed with death, and then all the forms
in nature did stir, and were all predominant
together, whereupon the Person of Christ (in the
garden) did sweat blood out of his body, when he
cried, Father, if it be possible, take this cup from
me : Thus the outward man cried out ; and the
inward said, Yet not my will (understand [my]
outward will) but thy will be done.
23. And now because the devil had so highly
triumphed, and had man in the eternal prison,
therefore it was now permitted to the spirit of
this world, that they (viz. the Pharisees, who lived
only according to the spirit of this world) all of
them might do and bring to pass whatsoever the
devil had brought into the essences, in the Garden
of Eden ; and there all was turned into a substance,
and to an essential work, for a terrible example to
Ch. 25] CHRIST'S DEATH AND RESURRECTION 689
[shew] us, that all (whatsoever we suffer to come
into the soul, and fill the soul full of, with a total
will) standeth in the figure, and must come to light
at the judgment of God.
24. For when Adam went out of the angelical
form into the fierceness of the form of the serpent,
then the devils mocked him ; and that mocking
must at this time be essentially [or actually done]
upon the outward man Christ ; and the devil's
fatted swine (the high-priests) must have their
pleasure upon him.
25. And so when Adam went out of the angelical
form and property into the fourth form, then all
the fierce [wrathful] essences fell upon him, and
1 wrought in him, and scourged him exceedingly. J qualified or
But the Word of God in the promise mitigated S
that again, though indeed we must still feel it
enough ; if thou hast any reason, consider it.
And now the outward man Christ underwent this
pain also outwardly, when he was scourged ; for
all the inward forms, which the man Christ must
bear inwardly for our sakes, which caused him to
sweat drops of blood, they stood also outwardly on
his body, to shew that the outward man in this
outward world stood and dwelt in such a source
[property or condition].
26. And as Adam (in pride) desired the kingdom
of this world, and would be like God in it, and
wear the crown of this world, so must Christ wear
a crown of thorns, and must endure to be mocked
44
690 THE THREE PRINCIPLES [Ch. 25
by it, as a false king ; for so the devils also did to
Adam, when they had set the crown of folly upon
him with the kingdom of this world.
27. And as Adam (after his entrance into the
spirit of this world) must have his essences broken,
(when the woman was made out of him, and a rib
was broken from his side for a wife), so must blood
flow out of all the essences of Christ in his scourg-
ing, and his side must be opened with a spear, that
therein we may behold the broken man within us,
which the devil had mocked ; thus this Christ must
bear the reproach for us in his body.
28. And as Adam went out from the eternal
day into the eternal [dark] night, wherein the
anger of God was, so this Christ must be bound
in a dark night, and be led before the angry
murderers, who all opened their jaws, and would
pour out their fury upon him.
29. And as Adam in confidence of himself
(desiring to be high and wise like God himself)
went into the spirit of the fierce source [or
property] in this world, so the second Adam must
endure all mocking, torment, and pain to be
1 who were inflicted upon him from the wise l scribes, that we
learned in the . .
Scriptures, might see that in our greatest art (which we
suppose to have from the schools and universities
in this world) we are but fools, and that such
wisdom is but folly before God ; and our own
opinions and conceits stick therein, as in Adam,
who thought he could not now fail, he was become
Ch. 25] CHRIST'S DEATH AND RESURRECTION 691
lord therein [viz. in his self- wisdom], and he was
but a fool. Thus also, when we fall from God,
and rely upon our own reason, we are [but] fools.
30. How will ye then (0 antichristian fools)
bind us to your art, that we should turn away from
the Heart of God, to behold your invented fables
and fopperies ? Whereas in your wisdom of this
world ye are but fools, as Adam also was when he
drew away his spirit from the Heart of God. The
same l ignominy must our dear Lord Christ bear i shame or
upon his shoulders. Or do ye think again, that we re
are mad ? Truly our folly will be set before your
eyes at the Last Judgment, and thither we appeal.
31. And as Adam must carry the untoward
gross body, that the spirit of this world had put
upon him, and was scorned of all devils, because he
had changed his angelical [body] into a monstrous
vizard, so Christ must carry his heavy wooden
cross, and was for our sakes scorned of all these
wicked people.
32. A.nd as the fierce [wrathful] essences of the
anger of God pressed into Adam, whereby he
entered into death, (of which God spake, saying,
If thou eatest of the Tree, thou shalt die the death,
understand the death in the flesh, even while they
were in the earthly life), so the sharp nails must
pierce through the hands and feet of Christ, and so
he must enter into death ; and as there is in the
human essences (before the light of God) a cross-
birth, so when the light of God shineth therein,
692
THE THREE PRINCIPLES
[Ch. 25
1 parted
asunder, or
broken.
2 upon the
brain-pan of
a man s skull,
and of a wo-
man's skull,
thus,
3 Or thieves.
4 Adam.
all is turned into a pleasant flourishing blossom,
wherein the sharp essences are not found or
perceived.
33. And when Adam with his soul entered into
the fourth form, into the spirit of this world, then
that cross -birth was stirred ; and when his wife
was made out of his essences, he was l divided in
that cross-birth ; and so the woman hath the one
half of the cross, and the man the other half;
which you may see 2in the skull, as also in the
essences ; and therefore Christ must die upon the
cross, and destroy death on the cross.
34. And as the soul of Adam hung between two
evil kingdoms, between the kingdom of this world,
and the kingdom of hell, so Christ hung on the
cross between two 3 murderers ; and thus Christ
must restore again all that Adam had lost. And
as the one malefactor turned and desired to be
with Christ in his kingdom, so the one kingdom,
viz. the earthly man, must also turn again, and the
poor soul must enter into Christ again through
the earthly death, and spring up again, like this
murderer [thief, or malefactor], on the cross, who
desired the kingdom of Christ.
35. And thus you may well believe, that all
whatsoever happened in the fall of Adam, whereby
Adam is fallen, the same was the second Adam
fain to bear upon his shoulders, for * he was fallen
into the anger of God ; and now if that must be
allayed and reconciled, then the second Adam
Oh. 25] CHRIST'S DEATH AND RESURRECTION 693
must set himself therein, and yield his outward
body with all essences therein ; and he must go
through death, into hell, into the anger of the
Father, and reconcile it with his love ; and so
himself must undergo that hard condition, wherein
we must have been in eternity.
36. And now when this earnest business was
taken in hand, that the Saviour of the world
hung on the cross, as a curse, and wrestled with
earth and hell, he said, / thirst. 0 that great
thirst ! The fierce wrathful kingdom was weary,
as also the kingdom of this world, they desired
strength ; and the kingdom of heaven thirsted
after our souls ; it was a thirst of all the three
Principles.
37. And when he saw John with his mother
under the cross ; he said, Behold, that is thy
mother-, and to her he said, Behold, that is thy
Son ; and instantly that disciple took her to him.
His mother signifieth his eternal new humanity,
which he had l received in his mother (viz. in the 1 assumed,
holy Ternary) which we should take to us, and
refresh ourselves with his mother ; and therefore
he shewed her to John, of which very much might
be written ; but this shall be expounded in another
place.
38. And this is as clear as the sun, that as the
poor soul in us hangeth between two kingdoms,
which both keep it altogether imprisoned, so must
Christ hang between two malefactors ; take this
694 THE THREE PRINCIPLES [Ch. 25
into great consideration, and weigh it well, it is a
most serious matter, and we see the whole terrible
earnest [severity], that when the soul of Christ
brake off from the earthly body, when it passed
into the anger of the Father, viz. into hell, then
the earth trembled, and the stony rocks cleft
in sunder, also the sun lost its light ; and this we
see clearly, and understand it from the mouth
of Christ.
39. When he now had undergone all the
reproach and sufferings, he said on the cross, It is
finished ; while he yet lived in the earthly body, he
said it was finished ; understand, all that should
have remained upon us eternally, and should have
sprung up in us, with all the ignominy in which
we stood before hell and the kingdom of heaven,
he had all that laid upon him ; concerning which,
Isaiah saith, Surely, he bare our infirmities, and
took upon him our transgressions ; yet we held
him as one smitten of God, tormented, and afflicted,
but he took upon him our diseases, and all our
miseries were laid upon him, and through his
wounds we are healed ; we all went astray like
sheep, every one hath looked upon his own way ;
and yet we could not help ourselves, but we went
as miserable half-slain sheep, and we must let the
devil (in the anger of God) do with us what he
will ; for we bear on us a monstrous garment, and
stand in great ignominy before heaven and hell.
1 Or scorned. 40. Even as God * reproached Adam in the
Ch. 25] CHRIST'S DEATH AND RESURRECTION 695
Garden of Eden, when he had put the outward gar-
ment upon him, saying, Behold, Adam is become
as one ofus^ All this reproach [and scorn] must
the man Christ take upon him ; also all torment
and misery into which Adam was fallen this
Champion in the battle must bear upon him before
his heavenly Father, and there was the Lamb of
God, and he hung upon the cross as a patient
lamb in our stead ; for we should have been
afflicted eternally in our cross-birth, and therefore
there hung in great patience (as an obedient lamb
for the slaughter) the Prince of the Eternal Life,
and set himself before his Father, as if he himself
were the * transgressor. ' Or guilty.
The Gate of the Great z Secret. 2 or hidden
Mystery.
41. Here, my beloved Reader, if thou art born
of God, open the eyes of thy spirit wide, that the
King of Glory may enter into thee, and open thy
understanding ; consider every syllable ; for they
are of great moment, they are not s mute, neither Or dumb,
are they from a blind centre brought forth into the
light. Behold, here hung on the cross God and
man ; there was the Holy Trinity ; there were all
the three Principles; and the Champion stood in
the battle.
42. Now which was the Champion in the
battle? Behold, when Christ had finished, he
said, Father, I commend my spirit into thy hands,
and he inclined his head, and departed. Behold,
696
THE THREE PRINCIPLES
[Ch. 25
1 qu
left.
his Father is the kingdom, power, and glory, and
in him is all ; and all is his ; the love is his Heart ;
and the anger is his eternal strength ; the love is
his light ; and the anger is the eternal darkness, and
maketh another Principle, wherein the devils are.
43. Now it was the love that became man, and
had put on our human soul ; and the soul was
enlightened from the love, and stood with its root
in the anger, as in the strong might of the Father ;
and now the new man in the love commended the
uitted or soul to the Father into his might, and l yielded up
the earthly life, [which proceeded] from the con-
stellations and elements, viz. the kingdom of this
world ; and so the soul now stood no more in the
kingdom of this world, in the 2 source of life, but
it stood in death ; for the kingdom of this world,
the blower up [of life], the air, was gone.
44. And now there was nothing more on the
soul, but only that which itself is (in its own
eternal root) in the Father. And here we should
have remained in the anger, in the dark hell, but
the bright Father in his glory took the soul to him,
into the Trinity. Now the soul was clothed with
the love in the Word, which made the angry
Father (in the innermost source of the soul)
pleasant, and reconcilable, and so in this moment
(in the essences of the soul) the lost paradise sprang
up again ; whereupon the earth trembled [viz. the
out-birth out of the element], and the sun, the
king of the life of the third Principle, lost its light ;
2 Or active
property.
Ch. 25] CHRIST'S DEATH AND RESURRECTION 697
for there rose up another Sun in death ; under-
stand, in the anger of the Father the love was
shining like a bright Morning-Star.
45. l And thus the body of Christ (on the soul) l Not«, out of
was the pure element before God, out of which the S'
sun of this world is generated, and the same body
included the whole world, and then the nature of
this world trembled, and the stony rocks cleft in
sunder ; for the fierce wrathful death had (in the
Fiat) congealed and concreted the stony rocks
together; and now the holy life went into the
fierce wrathful death, whereupon the stones did
cleave asunder, to shew that the life stood up
again in death, and did spring forth through death.
46. And then also the holy bodies went out of
the graves ; consider this well ; those that had put
their trust in the Messiah, had (in the Promise)
gotten the pure element for a new body ; and now
when the promised Saviour went through death
into life, and put on that pure element for a body,
then their souls in the Saviour (in whom they
stood) in hope gat the upper hand, and put on their
new body (in the body of Christ) and lived in him,
in his [power and] virtue ; there were the holy
Patriarchs and Prophets, who in this world had
put on the Treader upon the Serpent, in the Word
of God, wherein they had prophesied of him, and
wrought miracles, they were now quickened in the
virtue of Christ; for the virtue of Christ sprang
up through death, and reconciled the Father, who
698 THE THREE PRINCIPLES [Ch. 25
held the soul captive in the anger, and they now
entered with Christ into life.
47. Here, ye beloved sheep, observe : When
Christ died, he did not cast away his body (which
he had here) and yield it up to the four elements
to be swallowed up, so that he must have wholly
1 He hath a strong body ; no, but l the source [or property]
of this world, which is in the stars and elements ;
'corruption and the 2 incorruptible swallowed up the corrupt-
put on m-
eorruption. ible, so that it is a body which liveth (in the
virtue of God) in God, and not in the spirit of
this [four elementary] world ; and Paul saith con-
cerning the Last Judgment, That the incorruptible
(viz. the new man) shall over-clothe the corruptible,
and shall swallow up the corruptible, so that
death shall be made a scorn, according to that
saying, [0 Death /] where is thy sting ? 0 Hell !
where is thy victory ?
48. You must know, that Christ, while he lived
upon the earth, and all we that are new-born in
him, have and carry the heavenly flesh and blood
in the earthly [man], and we carry it also in the
new man, in the body of Christ. And when we
die thus in the old earthly body, then we live (in
the new body) in the body of Jesus Christ, and
spring up in him out of death ; and our springing
up is our paradise, where our essences spring up in
God, and the earthly is swallowed up in death, and
we put on our Lord Jesus Christ, not only in the
faith and spirit, but in the virtue [and power] of
Ch. 25] CHRIST'S DEATH AND RESURRECTION 699
the body, in our heavenly flesh and blood ; and so
we live to God the Father in Christ his Son, and
the Holy Ghost-confirmeth all our doings ; for all
what we shall do, it is God doth it in us.
49. And thus there will be a Tabernacle of God
with men, and the body of Christ will be our
temple, wherein we shall know and see the great
wonders of God, and speak of them with rejoicing.
And that is the temple, the new Jerusalem, of
which the Prophet Ezekiel writeth.
50. And behold, I tell you a Mystery ; as all
whatsoever Adam was guilty of must stand yet
[and be manifested] in this world on the body of
Christ, and must be seen in this world, so also you
shall see this temple (before the time that the
incorruptible shall wholly swallow up the corrupt-
ible) in the lily in the wonders ; where the l anger * fierceness
i i TI -n-i .11-1 and tyranny.
opposeth the lily, till it be reconciled in love, and
till the 2 driver be put to open shame (as was done 2 oppressor.
also in the death 'of Christ) which the Jews hope
for. But their sceptre is broken, and the life
standeth in the birth of Christ ; yet they come
from the ends of the world, and go out from
Jericho again into the holy Jerusalem, and eat
with the Lamb ; this is a Wonder ; but the
3 driver is taken captive, and therefore we speak 3 persecutor,
iTli. suppressor,
thus wonderfully ; and at present we shall not be oppressor, or
understood, till the 3 hunter is destroyed; and
then our life cometh to us again, and standeth in
the 4 valley of Jehosaphat. 4 Or victory.
700 THE THREE PRINCIPLES [Ch. 25
The other Gate of the Sufferings of Christ.
51. It is clearly shewn to us, wherefore the man
Christ must thus suffer himself to be mocked,
despised, scourged, crowned [with thorns], and
crucified ; also why he must endure to be cried out
upon for one that had a devil ; and wherefore he
must be so spoken against by the wise and pru-
dent ; also wherefore the simple people only hung
to him, and but some few of the honourable and
rich of this world. Though indeed we shall not
please every one, yet we speak not our own words,
but we speak (in our knowledge and driving in the
spirit) that which is shewn us of God : Therefore
uDderstand [and consider] it aright.
1 innocent. 52. Behold, the l guiltless man Christ was set in
our stead, in the anger of the Father ; he must re-
concile [and satisfy] not only all that which Adam
had made himself guilty of, by his going forth from
paradise into the kingdom of this world, and so
fell foully in the presence of God, and was scorned
of all the devils ; but [he must make atonement
for] all that which was done afterwards, and which
is still done, or [will be] done by us.
53. And this we set before your eyes, in the
knowledge of God, and in true earnest sincerity ;
not that we will despise any man, and exalt our-
selves ; we would rather be banished from this
world, than that we should seek our own praise in
pride ; that is but dung and dross, and the spirit
Ch. 25] CHRIST'S DEATH AND RESURRECTION 701
of knowledge would not stay with us ; this ought
well to be considered. Therefore we will write (in
our knowledge)^ for ourselves, and leave the event
to God.
54. Behold, when Adam entered into this world,
pride wrought in him ; he would be as God, as
Moses saith, the serpent (the devil) persuaded him
to it. He [man] would have the third Principle
working and flowing in him, and thereby he lost
God, and the kingdom of heaven. But that it is
true that pride acted in man, look upon (7am, he
would be lord alone, he would not that his brother
should be accepted before God, fearing that he
should then get the dominion, and therefore he
slew him.
55. And so Cain and his successors have set
up a potent kingdom, from whence dominion
proceedeth, whereby one brother aspireth above
another, and have made them slaves. And thus
horrible tyranny hath been hatched, and the
potent hath done whatsoever he listed ; he hath
oppressed the needy at his pleasure ; he hath got
to him the kingdom of the earth, and therewith
exerciseth tyranny, wickedness, and wrong, and
yet men must say to him, It is right ; he hath
contrived all sorts of policy and cunning devices,
and made laws of them [and established them for
right], and afterwards sold them to others for
rights, and hath brought up his children with
wickedness and falsehood. He hath beaten down
702 THE THREE PRINCIPLES [Ch. 25
the conscience of the simple-hearted in his good
meaning ; he hath invented rights, which in his
laws serve to promote his deceit, contrary to the
light of nature ; all reproach and blasphemies have
subsisted in his strength and authority, whereby
he hath terrified the simple-hearted, that his power
might be great.
56. Thus falsehood is wrought with falsehood, and
the inferior is become false also, who hath set lies
to sale for truth, and so falsely cheated his superior ;
from whence is grown cursing, swearing, stealing,
and murdering, so that they have continually held
one another for cozening cheaters, liars, and unjust ;
1 the superior for they are so indeed, and l they have exchanged
feriorhave words for words, and therewith in lying and in
reproach one truth also they rub one another with the bitter
ier' unsavoury salt of devils in the anger of God,
whereby the name of God is blasphemed and
abused, and the world is found [to be] in the anger
of God, and is become a den of thieves and
murderers.
57. Seeing then out of this unrighteous people,
there should an host [or generation] be born to the
kingdom of heaven, and seeing none lived upon
earth that was not defiled with this wickedness,
and yet that in the love of God there was a possi-
bility found [that such a generation might be
brought forth out of mankind], so that we (who
are sorry and grieved at this fore- mentioned evil
beast, and desire to go out from it) might come to
Ch. 25] CHRIST'S DEATH AND RESURRECTION 703
the grace of God, and yet no otherwise but in this
Christ ; and yet that it is daily found among the
regenerated Christians, that the old earthly body
is so kindled in such wickedness, and that (although
they would fain go out from it and leave it quite)
yet they cannot, for the anger holdeth us captive
in the old man, and the devil is lord therein, who
driveth the body (in the spirit of this world) often
into evil and wickedness, which man intended not
to do, for the wickedness of the ungodly (by his
cursing and falsehood) kindleth the anger of the
1 old man, and although he be inwardly [new] born l wherein the
, new man
m God, yet it is not known. liveth.
58. Therefore (seeing our falsehood and un-
righteousness, as also our offences, are manifested
before God, and appear in the tincture, and that
we could not [otherwise] be freed from such evil)
Christ hath taken upon him all our transgressions,
and suffered himself to be accounted one that had
a devil, and a sorcerer, seducer, and deceiver, as
if he would have set up an imperial crown for
himself, as the high-priests laid to his charge ;
he suffered himself to be mocked, scourged, spit
upon, and smitten on the face ; he suffered a false
crown of thorns to be set upon his head ; and as we
proceed against one another, and vex one another
with falsehood and malice upon earth, where the
potent doth what he listeth, to satisfy his anger ;
and as we revile, deride, mock, vilify, and send
one another to the devil, to deprive one another of
704 THE THREE PRINCIPLES [Ch. 25
credit and reputation through falsehood, so must
Christ therefore take all this upon him.
59. And you see clearly, that the wicked Phari-
sees and Scribes put these things upon him ; for
these things did not happen to him for nothing, or
without cause ; for it was of necessity to be so ;
for the Pharisees, Scribes, and rulers, had put that
in his dish for him, which he must eat. Or shall
we be silent ? We must tell it, though it should
cost us our life.
60. Behold, thou wicked Antichrist, thou art
the same which thou hast always been ; thou art
an old, and not a new [Antichrist], thy cunning
policy is born in the anger of God; the devil
teacheth thee to do what thou dost. Among
princes and kings (who have their ground and
foundation in nature) thou stirrest up to wars and
dissensions, that thou mightest be advanced by
them, through thy deceit, hypocrisy, and knavish
subtle cunning policy ; this thou dost out of pride ;
1 Or holy men. thou pervertest the Scriptures of the * saints, to
promote thy vapouring haughtiness, and art a
murderer of souls ; thou causest mockings among
the ignorant, so that they think (when they many
times persecute a holy soul) that they do God
good service in it ; thou teachest them so, or else
they would not think any such thing ; thus thou
workest confusion, and art Babel , a habitation of
whores, and of all devils ; even so saith the spirit.
61. This is their course one among another, one
Ch. 25] CHRIST'S DEATH AND RESURRECTION 705
reproacheth and condemneth this, the other that,
and it is a continual howling of devils ; all manner
of love, charity,,,and union is extinct ; the mouth
speaketh one thing, and the heart thinketh an-
other ; they all cry out one among another, and
none knoweth where the woe lieth. And Christ
must thus take all this upon him. Many ignor-
antly cried (by the instigation of the high-priests),
Crucify him, Crucify him, he hath made uproars
and disturbances among the people ; and yet knew
not any cause why they said so. And so it is at
this day, if Antichrist 1 entrappeth any in his * findeth any
fierceness, he crieth out upon him for a sectary, a eva anT0'
schismatic, a disturber of the peace, and maker of w
uproars ; and then all cry, A heretic ! A heretic !
and yet their hearts can say no evil of him.
62. Thus behold, thou false opposer of Christ,
and author of all uproars, mischief, and disturbance
upon earth, how many ignorant silly people are
there under this thy reproachful blaspheming,
which thou many times causest to lay aspersions
upon a holy soul ? Behold, now if that persecuted
soul shall cry to God for deliverance, then it all
cometh to be a substance, 2 and an essence before * or in re-
God. And now if those poor souls many times
(which thus ignorantly have slandered a holy soul)
come before God, and would fain be saved, then if
Christ now had not taken all these false reproaches
and aspersions upon him, and reconciled his Father
in himself with his love, where would you poor
45
706 THE THREE PRINCIPLES [Ch. 25
sinners abide? Therefore Christ commandeth us
to forgive [others], as his Father in him hath for-
given us ; if we do not so, the same measure that
we meet to others, we shall have measured to us.
The Gate of a poor Sinner.
63. Therefore, thou beloved soul, if thou art
fallen into heavy sins and blasphemies, through the
deceit of the Antichrist, and the seduction of the
devil and his followers, consider thyself instantly,
continue not therein, do not despair in that con-
dition ; forgive thy adversary his faults, and pray
to God the Father, for Christ's sake, who hath
borne all our wickedness and iniquities upon him
as a patient lamb, and then they shall be forgiven
thee. Nay, we should not in eternity have ever
been able to come out of this evil and wickedness,
1 Bannhertz- if the l mercy of God (without our knowledge or
igkeit, Merci- n \ii 111
fulness. desert) had not helped us out or it.
64. 0 how wholly of mere [mercy and] grace
hath God the Father given us his Son, who hath
taken upon him our transgressions, and reconciled
8 the Father. 2 him in his anger. All men are invited to this
grace, of what condition soever they are, they may
all come, whether they be Turks, Jews, Heathen,
Christians, or what name soever they are called by,
none are excluded ; all that are weary and heavy
laden may corne to Christ, he will receive them and
refresh them all, as himself saith. And whosoever
teacheth, or saith otherwise, or seeketh any other
Ch. 25] CHRIST'S DEATH AND RESURRECTION 707
way, is the Antichrist, and entereth not by the
true door into the sheepfold. Amen.
65. And now if we consider the scornings,
despisings, and mocking of Christ, and that all
was done by the instigation of the great ones ; and
that commonly they were the poor simple people
that followed him, except some few that were
wealthy; we then clearly find that which Christ
said, That a rich man will hardly enter into the
kingdom of heaven. This is not meant concerning
their riches, but concerning their vainglorious,
proud, and covetous life, whereby they consume
the sweat of the needy in pride, and forget God.
0 how hard it is for one that is proud, to humble
himself before God and man; and the kingdom
of heaven consisteth only in the virtue and power
of humility.
66. Yet it is seen that some wealthy people did
draw near to Christ, whereby it may be perceived,
that the kingdom of heaven consisteth not in
misery only, but in joy in the Holy Ghost; and
none ought to esteem himself happy, because he
is poor and miserable ; he is in the kingdom of
the devil nevertheless, if he be faithless and
wicked. Also none that is rich ought therefore
to cast his goods and wealth away, or give them
to be spent lavishly, in hope to be saved in so
doing ; no, friend, the kingdom of God consisteth
in truth, in righteousness, and in love towards the
needy ; to be rich damneth none that useth it
708 THE THREE PRINCIPLES [Ch. 25
aright ; thou needest not to lay down thy sceptre,
1 Or solitary and run into a * corner, crying ; that is but
reserved life, , . mi 1-1
in a cloister hypocrisy. Ihou mayest do righteousness, and
or monastery, , . 11-1 p n i • -i i T
or private " better service to the kingdom ot Uod in holding
1 ifp
thy sceptre, by helping the oppressed, protecting
the innocent, and granting right and justice, not
according to thy covetousness, but in love, and in
the fear of God ; and then thou art also a brother
to Joseph of Arimathea, and shalt shine brighter
than others, as the sun and moon compared with
the stars. It is only the pride, covetousness, envy,
falsehood, and anger, that is the crown of the
devil ; therefore conceive it aright.
Of Christ's Rest in the Grave [or Sepulchre^.
67. We know that the body without the spirit
is a thing that lieth still ; for though the body of
Christ (which the holy element generated in the
"Barmhertz- 2 mercy) is from God, yet the mobility and life
standeth only in the Deity ; and in us men in the
spirit of the soul, and in the spirit of the great
world, which are unseparated in this body upon
earth.
68. Therefore now the question is, Where was
the soul of Christ all the time that the body did
rest in the grave? Beloved reason, do not like
those that are blind concerning God, who say, the
soul [of Christ] went away from the body down
into hell into the earth, and during that time, in
the divine power and virtue, assaulted the devils
Ch. 25] CHRIST'S DEATH AND RESURRECTION 709
in hell, and bound them with chains, and destroyed
hell. 0, it is quite another thing. The saints'
rising out of the graves at the hour of the death of
Christ declareth otherwise.
69. Reason knoweth nothing at all of God ; and
if it be not possible to attain further from the gift
of God, do not descend down into the deep, but in
singleness of heart stay l on the article ; it will not i rest con-
endanger thy happiness. God looketh only upon that which
the will of the heart. Thou must not search so
deep into everything, if it be not given thee, as it
is to this pen ; this pen writeth in the counsel of
God (that which the hand knoweth not, and scarce
understandeth the least spark of it) and yet very
deeply, as thou seest, that the things to come are
shewn in a very difficult depth, which God alone
will discover in due time, which is 2 unknown to us. « One copy
70. Thou knowest that God himself is all, and known 'to us.
there are but three Principles (viz. three births •« Weiche von2'
of distinction) in his essence ; or else all things ut3"— CJ.B.]
would be one thing, and all were merely God ; and
if it were so, then all would be in a sweet meekness.
But where would be the mobility, kingdom, power,
and glory ? Therefore we have often said, The
anger is the root of life ; and if 3 it be without ' the anger.
the light, then 3 it is not God, but hell fire ; but if
the light shineth therein, it becometh paradise and
fulness of joy.
71. Therefore we can say no otherwise of the
soul of Christ, but that he commended it into
710 THE THREE PRINCIPLES [Ch. 25
his Father's hands, and the Father took it into
his divine power ; it stood with its root therein
before ; but its own root was (without the light of
God) in the anger. And now the soul of Christ
came with the light of God into the anger; and
then the devils trembled, for the light took the
anger captive, and the Father (understand ; his
anger) in the kingdom of heaven was paradise, and
in hell remained to be anger still. For the light
shut up the Principle of hell, so (to be understood)
that no devil dareth to take one glimpse [of light]
in thither, he is blind before the light, and [the
light] is his terror and shame.
72. And so thou must not think that the soul of
Christ was then gone a great way from his body.
For all the three Principles were on the cross, why
also not in the grave? At that very moment
when Christ laid off the kingdom of this world,
the soul of Christ pressed into death, and into the
anger of God, and in that very moment the anger
was reconciled in the love in the light, and became
paradise ; and the devils were captivated in the
anger in themselves, together with all wicked
souls : and so instantly the life did spring up
through death, and death was destroyed, and made
a scorn ; yet to the wicked (which remain in the
anger) it is a death, but in Christ it is a life.
73. Thus the soul of Christ rested in the grave,
in the Father, forty hours present with its body ;
for the heavenly body was not dead, but the
Ch. 25] CHRIST'S DEATH AND RESURRECTION 711
earthly only, the soul sprang up in the heavenly
through death, and stood forty hours in rest ; these
were the forty hours in which Adam was asleep,
when his wife was taken out of him ; and also the
forty days when Moses was on the mount, [and
Israel was tempted to try] whether it were possible
to live in the virtue or power of the Father in the
kingdom of heaven. But when it was found to be
impossible, then presently the people fell away
from the law of the Father, viz. from the law of
nature, and worshipped a calf that they had made,
to be instead of God ; and Moses brake the Tables
of the Law.
74. And God spake further to Israel in the fire,
that they should see that it was not possible to
enter into the Land of Promise, [into] paradise,
till the right Joshua or Jesus came, who should
bring them through death into life. Consider
this further; I will set it down very clearly in
the other books concerning the Tables of Moses ;
search for it, and you will find the whole ground
of whatsoever Moses hath spoken and done.
Of Christ's Resurrection out of the Grave.
75. As Adam went out of the clear light of God
into the dark kingdom of this world, and the soul
of A dam stood between two dark Principles (as
between death and hell) and grew up in the body,
so also would Christ (in his growing body) rise up
from the dead at midnight, and make the night in
712 THE THREE PRINCIPLES [Ch. 25
his holy body to be a clear eternal day, whereinto
no night ever came, but the light of God the
Father and of the Lamb shone therein.
76. Thou shouldst not think that the soul of
Christ these forty hours was in any other place
1 AS fire goeth than in the Father, l and in his body, where it
out in the iron . , , .
by the water's sprang up in great meekness upon the persecution
MiihiCgof8it°,r [it had], as a rose, or fair flower out of the earth;
" as also our souls in our rest, in the body of Jesus
Christ, at the Last Judgment-day in the destruc-
tion of this world, shall in the new body break
forth again out of the old ; and in the meanwhile
the soul groweth up in the holy element, in the
"ourap- body of Christ, till 2our forty hours also come
about, and not one hour longer than the appointed
time is. Thus is the body of Christ in the power
or virtue of the Father (through the soul) risen
again and gone forth, and hath in it the light of
the Holy Trinity.
77. It was not needful that the stone should be
rolled away [from the grave], but to convince the
blind Jews, that they might see it was but folly in
them to go about to detain or shut up God ; also
because of the disciples' weak reason, that they
might see that he was risen for certain ; for [when
the stone was rolled away], they could go into the
grave and see it themselves.
78. Also the angel appeared to them there, and
comforted them. Thus will Christ comfort his
afflicted ones, who are afflicted for his sake ; yea
Ch. 25] CHRIST'S DEATH AND RESURRECTION 713
he is [present] with them, as he was with Mary
Magdalene, and with the two disciples going to
Emmaus.
79. Thou must know that no stone or rock can
keep or retain his body, he pierceth and penetrateth
through all things, and breaketh nothing; he
comprehendeth all things, and the thing compre-
hendeth not him ; he comprehendeth this world,
and the world comprehendeth not him ; he is
hurt by nothing, the whole fulness of the Deity
is in him, and is not included in anything ; l he 1 Note.
appeareth a creature, in our human form, in the
same 2 dimensions that our bodies have, and yet his a circum-
. . scription and
body hath no end or limit ; he is the whole princely bigness.
throne of the whole Principle.
80. When he was here upon earth in the earthly
man, his outward body was circumscribed and
limited, as our bodies are, but the inward body is
unlimited, for we also (in the resurrection in the
body of Jesus Christ) are unlimited, yet visible and
palpable or comprehensible, in the heavenly flesh and
blood, as the Prince of Life himself is ; 8 we can in « Note.
the heavenly figure [or shape] be great or little, and
yet nothing be hurt or wanting in us ; there is no
need of compressing the parts of that body.
81. 0 dear Christians, leave off your contentions
about the body of Jesus Christ ; he is everywhere
in all places, * yet in the heaven ; and the heaven 4 Note.
(wherein God dwelleth) is also everywhere. God
dwelleth in the body of Jesus Christ, and in all
714 THE THREE PRINCIPLES [Ch. 25
holy souls of men, even when they depart from
this outward body ; and if they be regenerated,
then they are in the body of Jesus Christ, even
while they are in this earthly body. A soul here
in our body upon earth hath not the body of
Christ in a palpable substance, but in the word of
power [or virtue], which comprehendeth all things.
In Christ indeed body and power are one [thing],
but we must not understand [this of the four
elementary] creature, [which is] in this world.
1 Or wit- 82. And the spirit * signifieth, that if you do not
leave off this contention, you shall have no other
firTde?oSed sign [given 7OU] than tne 2 sign of JSlias, in fire,
the unbeiiev- jn zeaj • the zeal shall devour you, and your con-
ing captains * J
and their tention must devour yourselves, you must consume
yourselves. Therefore are you not mad ? Are
ye not all brethren, and are ye not all in Christ ?
If you did converse in love, what should you need
to strive about your native country wherein you
dwell ? 0 leave off, your cause is evil in the
sight of God, and ye are all found to be in Babel.
Be advised ; the day breaketh. How long will ye
keep company with that adulterous whore ? Arise,
your noble virgin is adorned in her orient garland
of pearl ; she weareth a lily which is most delight-
some ; be brotherly, and she will adorn you indeed ;
8 Note. 8we have seen her really, and in her name we
write this.
83. There is no need of contention about the
Cup of Jesus Christ, his body is really received in
Ch. 25] CHRIST'S DEATH AND RESURRECTION 715
the Testament, by the faithful, as also his heavenly
blood, and the Baptism is a bath [or laver] in the
water of the. eternal life, hidden in the outward
[Baptism with water], in the Word of the body of
Christ. Therefore all contention [or disputation]
is in vain ; be in brotherly love, and forsake the
spirit of pride, and then ye are all in Christ.
84. These very deep and difficult matters are
not profitable for you, you ought not to look after
them ; we must only set them down, that you may
see what the ground is, and what the error is.
For we are not the cause of these writings, but
you (in your high puffed-up lust) have stirred up
the spirit, that you might find out the thoughts of
your hearts ; let the resurrection of Christ be
powerful [and effectual] to you, for his resurrection
is your resurrection, and in him we shall grow and
flourish, and live eternally ; only stick to him, and
then you cannot perish in any distress, for if you
have him, you have the Holy Trinity of God.
85. If you will pray to God, then call upon God
(your heavenly Father) in the name of his Son
Jesus Christ, [desiring] that he would forgive you
your sins, for the sake of his sufferings and death,
and give you what is good for you, and may
further your salvation. Give up and yield all
whatsoever is earthly to his pleasure and will ; for
we know not what we should desire and pray for,
but the Holy Spirit helpeth us in Christ Jesus,
before his heavenly Father. Therefore there is no
716 THE THREE PRINCIPLES [Ch. 25
need of many words [or long prayers], but a believ-
ing soul, which with its whole earnest [resolved
purpose] yieldeth itself up into the mercy of God,
to live in his will, in the body of Jesus Christ, and
continueth constant ; then he is sure and safe from
the devil.
86. That phantasy about the intercession of the
saints is unprofitable ; it is but a vexation, whereby
you disquiet the saints in their rest. Doth not
God himself call you continually ? And doth not
your virgin wait for you with a longing desire 1
Do but come, and she is yours ; you need not
send any foreign ambassadors ; it is not here, as
at court. Christ would always fain increase his
heaven in his joy. Why stand you so long in
doubt because of your sins ? Is not the mercy of
God greater than heaven and earth? What do
you mean ? There is nothing nearer you than the
mercy of God ; only in your sinful impenitent life
you are with the devil, and not with Christ, say
what you will ; though you sent a million of
ambassadors to him, if yourself be wicked, you are
but with the devil still ; and there is no remedy,
but you must yourself rise with Christ, and be
born anew, in the body of Jesus Christ (through
the power of the Holy Ghost) in the Father, in
your own soul. If thou makest a feast [or keepest
1 Or main- a solemnity], do it for the benefit and belief of
the afflicted and needy, whereby God is praised in
thy love, and that is well ; but if it be for the rich
Ch. 25] CHRIST'S DEATH AND RESURRECTION 717
glutton, who only useth it out of pride and laziness,
thou hast no benefit of that ; for God is not praised
therewith, neither doth paradise grow therein.
87. And do not rely upon the hypocrisy of the
Antichrist, he is a liar, and covetous, and a dis-
sembler ; he mindeth only his idol the belly, and
is a thief in the sight of God ; he devoureth the
bread that belongeth to the needy ; he is the devil's
hell-hound ; learn to know him.
88. Speaking then of the true resurrection of
Christ, we will also shew [somewhat] concerning
his conversation (those forty days) after his resur-
rection, before his ascension. Because we know
that he is become a real Lord over heaven, earth,
and hell, therefore we shew you how the kingdom
of this world, with all the essences and qualities
thereof, hath been subjected to him. And although
he did not always converse visibly with his disciples,
yet many times he shewed himself to them visibly,
palpably, and staying with them, l according to the * according
f . . .. ,. , to the ruling
kingdom of this world, according to his body which property of
he had here, which was swallowed up by the new elements.
body, which he must present again, as God
would have it to be presented ; for God is Lord of
everything, and everything must be changed (as
he pleaseth) that he might thus shew his disciples
his real body, and the print of his nails, which
stand in the Holy Christ, in his holy body in
eternity, as a sign of his victory, and shine brighter
than the morning star.
718 THE THREE PRINCIPLES [Ch. 25
89. He thereby confirmed his disciples' weak
faith, and so shewed, that he is Lord also over the
kingdom of this world, and that all whatsoever we
o
sow, build, plant, eat and drink, is fully in his
almighty power, and that he can bless and increase
it, and therefore he is not separated or parted from
us ; but as a flower groweth out of the earth, so
his word, spirit, and power [or virtue] groweth in
everything ; and if our mind be sincerely inclined
to him, then we are blessed of him, in body and
soul ; but if not, then the curse and the anger of
God is in all things, and we eat death in all fruits
[or food]. And therefore it is that we pray, that
God will bless our meat and drink, also our bodies
and souls in Christ, and that is right.
90. Secondly, we intimate also how Christ
conversed upon earth forty days after his resur-
rection, understand, in the kingdom of this world,
whereas yet he was in heaven, yet he bore that
image without any outward glory or clarity before
the eyes of men, and he had the body wholly with
every essence, as it hung on the cross, except the
1 Or working l source of the Principle, which he had not; but
° else he had all essences in flesh and blood, and yet
the outward flesh stood in the might [and power]
of the heavenly. This we see, by his going in to
his disciples, the door being shut, and passed with
his body through the wood of the door. Thus you
may understand, that the world is as nothing to
him, and that he hath power over all things.
Ch. 25] CHRIST'S DEATH AND RESURRECTION 719
91. And further also we intimate to you, that
these forty days are the forty days of Adam's
being in paradise before his sleep, ere the
woman was made out of him, where he stood in the
paradisical temptation, where he was still pure
and heavenly. And so this Christ must also stand
forty days in the paradisical source [or condition],
in the temptation, [to try] whether the body
would continue paradisical before he was glorified ;
and therefore he did eat and drink with his
disciples in a paradisical manner (as Adam should
have done) into the mouth, and not into the
body ; for the consuming consisted in the virtue
[or power].
92. Here it was rightly tempted, whether the
body would live in divine virtue and power, as
Adam also should have done, while he was in
paradise in this world ; and though he was there,
yet he was in this world, and yet he lived not in
the source of this world, but in the paradisical
property above the world, and also above the wrath
of the anger in the hell ; he should have lived in
the source of love, humility, meekness, and l mercy, ! Barmhertz-
• 11 /•/-*! i i i u , Merci-
111 the friendly will of God ; and so ne should /w
have ruled over the stars and elements, and there
should have been no death or frailty or corruption
in him.
93. Therefore, ye Turks and other superstitious
people, you should observe and understand aright,
wherefore Christ gave us such laws, as command
720 THE THREE PRINCIPLES [Ch. 25-
us not to be revengeful ; and that when any strike
us on the one cheek, we should present the other
to him ; and so further, that we should bless them
that curse us, and do well to them that hate ua
and hurt us. Understand ye this ?
94. Behold, a true Christian (who liveth in the
spirit of Christ) must also walk in the conversation
of Christ ; he must not walk in the fierce stern
revenging spirit of this world, but as Christ lived
and conversed in this world after his resurrection,
and yet not in the source or property of this world.
And though it is not possible for us (while we live
in the source of this world) to do so, yet in the
new man in Christ (whom the devil hideth and
obscureth) we may ; if we live in meekness, then
we overcome the world in Christ ; if we recompense
good for evil, then we witness that the spirit of
Christ is in us ; and then we are dead to the spirit
of this world, for the sake of the spirit of Christ
which is in us ; and though we are in this world,
yet the world doth but hang to us, as it hung to
Christ after his resurrection ; and yet he lived in
the Father in the heaven, even so do we also, if we
be born in Christ.
95. Therefore let this be told you, ye Jewsr
Turks, and other nations ; you need not look for any
other, there is no other time at hand, but the time
See vers. 82. of the lily ; and the sign of that [time] is the l sign
of Elias. Therefore take heed in what spirit you
live, that the fire of anger do not devour you, and
Ch. 25] CHRIST'S DEATH AND RESURRECTION 721
1 eat you up. It is high time to cast Jezabel with J Or consume
her whoredoms out of the house, lest you receive
the wages of Jhe whore, and as you revile one
another, so you devour one another. Truly, if the
contentious disputations be not suddenly stayed
[and these courses mended] the fire will burn out
aloft over Babel ; and then there will be no remedy,
till the anger eat up and consume all whatsoever
is in it.
96. Therefore let every one enter into himself,
and not speak of another, and hold his way to be
false ; but look that he turn himself, and have a
care, that he be not found in anger of the devourer ;
else if he should hoop, and halloo, and laughing
say, Look how Babel burneth ! then he must be
burnt and consumed also, for he is fuel for that
fire ; and whosoever feeleth a thought in himself,
that doth but wish for the anger [to devour], 2 that 2 and he is
proceedeth from Babel.
97. Therefore it is very hard to know Babel ;
every one supposeth that he is not in it ; and yet
the spirit sheweth me, that Babel 8 encloseth the 3 inciudeth
• « i 111- ai'd encom-
whole earth ; therefore let every one look to his passeth.
own ways, and not hunt after covetousness, for
the * driver destroyeth it, and the stormer eateth * the wrath
it up and consumeth it ; the counsel of the wise that covetous-
man will not help then ; all the wisdom of this together. er<
world is folly ; for that 6 fire is from the anger 6 Or the
/^ • -11 devouring
of God ; your wisdom will turn to your hurt punishment.
and scorn.
46
722 THE THREE PRINCIPLES [Ch. 25
Of Christ's Ascension into Heaven.
98. We know, when A dam had lived forty
days in the paradise, then he went into the spirit
of this world, whereas he should have gone into
the Trinity ; for he stood in the time of the temp-
tation, and if he had held out these forty days,
then he had been fully with his soul in the light
of God, and his body in Ternario Sancto [in
the Holy Ternary], like this Christ.
99. For when he had conversed forty days (after
his resurrection) in the proba [or trial] in this
world, then he went up into a mountain, whither
he had appointed his disciples to come, and went
up aloft visibly with his own body which he had
offered up on the cross (till a cloud came and did
hide him from their sight) for a sure sign that
he was their brother, and that he (in his earthly
form and body) would not forsake them ; as he
also said to them, Behold, I am with you to the
end of the world.
100. Now then saith reason, Whither is he gone ?
is he gone out of this world, aloft above the
stars into another heaven ? Hearken, my beloved
reason, incline thy mind to Christ, and behold, I
will tell it thee ; for we see it and know it ; not
I ; for when I say we, you must not barely under-
stand it of my earthly man, for the spirit that
driveth this pen is spoken of also ; therefore I
write and say we, when I speak of myself, as of
Ch. 25] CHRIST'S DEATH AND RESURRECTION 723
the author ; for I should know nothing, if the
spirit of knowledge did not stir it up in me, and
there could bs nothing found but in such a way ;
the spirit would not be in any other way, but he
did hide and withdraw himself, and then my soul
was very much disquieted in me, with great longing
-after the spirit, till I did learn how it was.
101. Behold, that which the ancients have
invented and taught, is not the ground. They
took upon them to measure how many hundred
thousand miles it is to Hhe heaven whither Christ » coeium Em
is gone. They did it to this end, that they might 25T'
be gods upon earth themselves, as their invented
kingdom sheweth and declareth, which standeth
merely in Babel. Behold, when we speak of the
thrones, it is quite another thing than that they
mean ; and their blindness and ignorance is found,
though there is a spirit in their knowledge which
is not so much rejected ; but that spirit is not
[or cometh not] ex Ternario Sancto [out of the
Holy Ternary], out of the body of Jesus Christ,
but it is out of the high eternity, which flieth up
above the thrones ; which may be mentioned in
another place.
102. We must continue in this throne [which is
ours} What are the other thrones to me, where
the principalities of angels are ? They are indeed
our friends, and faithful helpers in the service of
God ; we must look upon our own throne wherein
we were created and made creatures, and upon our
724 THE THREE PRINCIPLES [Ch. 25
prince in that throne, upon God. The first purpose
of God when he created us, and beheld us in the
eternal band, that must stand.
103. This was the throne of Lucifer with his
legions, but when he fell, he was thrust out
into the first Principle ; and then the throne in
the second Principle was empty. In the same
Principle God created man, who should continue
therein, and he was tempted, [to try] whether
that were possible ; and to that end it was that
God created the third Principle, in the place of
this world, that man also (in the fall) might not-
become a devil, but that he might be helped again.
Therefore the enmity of the devil against Christ
is because he sitteth upon his royal throne, and
besides holdeth him captive with his Principle.
104. Thus the place of this world (according to
the heavenly Principle) is the throne and body of
our Christ ; and all (whatsoever is in this world
in the third Principle) is his own also ; and the
devil (who dwelleth in this place in the first
Principle) is our Christ's captive [or prisoner].
105. For all thrones are in God the Father,
and without him is nothing ; he is the band of the
eternity ; but his love in the body of Christ (as in
his throne) holdeth the anger in the band of
eternity (together with the devils) captive. And
you must understand, that all is creaturely, his lover
and also his anger ; and as is mentioned before^
so the difference [distinction or division] is a
Ch. 25] CHRIST'S DEATH AND RESURRECTION 725
birth ; and so it cannot be said, that the devils
dwell far from Christ, no, they are near, and yet in
eternity cannot reach to him ; for they cannot see
the clear Deity in the light, but are * blinded by it ; 1 AS
and we shall in eternity not see nor touch them, as that see in
at present we see them not, because they are in blinded by™
another Principle, and so that Principle remaineth. * 'un'
106. Thus, my dear mind, know, 2that the2 AS the sun
» f-n • • i . i8 the centre
creature of Christ is the centre of this throne, of ail that
from whence every life proceedeth, viz. whatsoever and' spring
is heavenly ; for in that centre is the Holy Trinity, elements!^
and not alone in this centre, but also in all angelical
thrones, also in the souls of holy men ; only we
must thus speak, that it may be understood. Now
the body (understand the creature, the man Christ)
is set in the midst of this throne, and standeth also
in heaven (understand in this Principle) sitting 3 in » Or with,
his throne at the right hand of God the Father.
107. The right hand of God is where the love
quencheth the anger, and generateth the paradise,
that must needs be the right hand of God, where
the angry Father is called God in the love and
light of his Heart, which is his Son ; and this
bodily throne (viz. the whole body of Christ) is
wholly at the right hand of God. But when it is
said, at the right hand of God, then understand
the most inward root of the sharp might of the
Father, wherein the omnipotence consisteth, where
the Father himself goeth forth into the reconceived
will, into the meekness, and openeth the gate (in
726
THE THREE PRINCIPLES
[Ch. 25
the dispelling of the darkness) in himself ; thus
Christ is set therein, and sitteth thus at the right
hand of the virtue [or power] and omnipotence, in
such a manner as we cannot more highly express
it with our tongue, we understand it well in the
spirit ; therefore it is not needful for you to search
any further into it, but only look that you attain
the body of Christ, and then you have God and the
kingdom of heaven; but we must write thus,
because of the errors in the world, and for their
longings sake that are therein.
108. But when you ask : Doth Christ sit or
stand, or lie along ? Then thou ask, as if an ass
should ask about his sack he carrieth, how the
man made it; yet the ass must have provender
given him, that he may carry the burthen the
longer. Behold, Christ sitteth in himself, and
standeth in himself, he needeth no chair, nor
footstool ; his power is his stool, there is neither
above nor beneath there. And as you see in the
vision of Isaiah, that was full of eyes behind and
before, above and beneath, so the body of Christ,
the Holy Trinity shineth in the whole body, and
needeth no sun nor daylight.
THE TWENTY-SIXTH CHAPTER
Of the 1 Feast of Pentecost. Of the Sending of the i Whitsuntide.
Holy Ghost to his Apostles, and the Believers.
The Holy Gate of the Divine Power.
1. HVTOW saith reason, if Christ ascended thus
4-*l with his body, which he 2 offered up on 2 sacrificed.
the cross, when was he glorified in his body ? Or
how is his body now ? Is it now as his disciples
saw him ascend into heaven ? My beloved reason,
my earthly eyes see it not, but the spiritual [eyes]
in Christ see it very well. The Scripture saith,
He is 3 glorified, and Lord over all ; but we will 3 ciarified or
open to you the gate of the great wonders, that you
may see what we see.
2. Behold, * when God the Father had brought 4 Exodus xxiv.
Israel into the wilderness to mount Sinai, and
would give them laws, in which they should live,
then he commanded Moses to come up the
mountain to the Lord, and the rest of the elders
must stay afar off, and the people below the
mountain ; and Moses went up the mountain
alone to the Lord, and there appeared the bright-
ness [or glory] of the Lord, and on the seventh
727
728
THE THREE PRINCIPLES
[Ch. 26
1 became
bright, and
did shine
day he called Moses, and spake with him concern-
ing all the laws. And the countenance of Moses
was 1 glorified from the Lord, so that he could
stand before him, and speak with him. Thus also
the man Christ, in Ternario Sancto, [in the holy
Ternary], when he was ascended into his throne,
was glorified on the ninth day in the Holy Trinity.
3. Understand it aright ; his soul in the creature
was not first glorified, but his whole body, or
princely throne ; there went forth out of the
centre of the Holy Trinity the Holy Ghost, as
you see clearly, that those (who had put on the
spirit of Christ) were highly enlightened ; for the
Holy Ghost went forth from the centre of the
Trinity into the whole holy element, and did flow
2 Barmhertz- into the 2 mercy of God ; and as he triumphed in
fulness. l ' the body of Jesus Christ, so also in his disciples,
and in the believers.
4. There were opened all the doors of the great
wonders, and the Apostles spake with the languages
of all nations ; and so it may be seen clearly, that
the spirit of God had opened all the centres of all
essences, and spake out of them all ; for Christ
was the Lord, and the Heart of all essences, and
therefore the Holy Ghost went out of all essences,
and filled the essences of all men who turned their
ears with a desire to it, and in that he pressed into
all ; and every one heard (out of his own essences
and language) the spirit of God speak out of the
disciples ; and the Holy Ghost was born in the
Ch. 26] OF THE FEAST OF PENTECOST 729
bodies of all their hearers, who had but an earnest
desire to it, and they were all filled ; for the spirit of
God pierced through into their hearts, as he pressed
forth out of the centre of the Trinity into the
whole body and princely throne of Jesus Christ,
and filled all outwardly in the clarity [or glory].
5. Thus all the holy souls were filled, so that
their whole body in the essences was made stirring
from the exceeding precious virtue [or power],
which went forth in the wonders in power and
in l deeds that were done there. And here is set *• Or miracles,
before us the virtue [or power] of the Father in
the fire, in his severe omnipotency on mount Sinai,
also the still loving virtue of the Son of God in the
love and mercy ; for we see that we could not all
live in the Father (in the source of the fire),' and
therefore Moses brake the Tables, and the people
fell away from God.
6. But now when the meekness was in the
Father, then the love held the anger captive, and
[the love] went out of the source of the Father,
(and that was the Holy Ghost), in the wonders.
There stood the highly worthy heavenly virgin of
the wisdom of God, in her highest ornament, with
her garland of pearls ; there stood Mary in Ter-
namo Sancto, of which the spirit (in the ancients)
hath spoken wonderfully. And here Adam was
brought into paradise again.
7. And now if we will speak of the glorification
of Christ, and of his body, which he visibly (and in
730 THE THREE PRINCIPLES [Ch. 26
that form in which he had conversed upon earth)
ascended with, then we must say, that as the love
of the Heart of God hath reconciled the anger of
the Father, and holdeth it as it were captive in it,
so also the holy Ternary hath comprehended the
1 the ruling hard palpable body of Christ, viz. the kingdom
of this world, as if it were wholly swallowed up,
s Or working whereas it is not swallowed up, but the 2 source
of this world is destroyed in death, and the holy
Ternary hath put on the body of Christ, not as
a garment, but virtually [or powerfully] in the
essences ; and he is as it were swallowed up (to
our apprehension and sight) and yet is, really, and
shall come again at the Last Judgment-day, and
manifest himself in his own body which he had
here, that all may see him, be they good or bad ;
and he shall also come in the same form to
keep the judgment of the separation, for in his
divine glorified form we cannot behold him, before
we be glorified, especially the wicked. But thus
all generations shall see and know him, and the
unbelieving shall weep and wail, that they went
so out of their flesh and blood into another source
[or condition], when they should and might in
their own essences have put on God, and yet
did put on the kingdom of the fierceness of the
anger of God with the devils, and let the same
into the essences of their souls, and caused them-
selves to perish.
8. Therefore we say, that in the soul of Christ,
Ch. 26] OF THE FEAST OF PENTECOST 731
in its essences, the clear Deity, viz. the light of
God, is comprehended, which hath quenched the
anger in the source of the soul ; and thus that
light l clarifieth the soul, and (through the pro- l gionfieth or
brighteneth.
ceeding virtue) the tincture is always generated
out of the soul, and the Fiat in the essences maketh
it comprehensible and palpable ; and that is the
Temarius Sanctus, or the holy earth, that is,
the holy flesh, for God enlighteneth in this body
all in all.
9. Thus his earthly body is swallowed up in God,
though indeed he never had such an earthly body
as we have, for he was not of the seed of a man ;
but we speak only of the comprehensibility and
visibility of it to our eyes, according to which he
is our brother; and he shall appear at the Last
Judgment-day in our fleshly form, in the power of
God, as Lord over all, for all power in heaven and
in this world is subjected under him, and he is
Judge over all ; a Prince of life, and Lord over
death.
10. And so the kingdom of heaven is his own
body, and the whole princely throne of his Prin-
ciple is paradise, wherein the blessed fruit in the
virtue of God springeth up, for the Holy Ghost is
the virtue [and power] of the fruit ; as the air in
this world is, so the Holy Ghost is the air and
spirit of the soul in Christ, and of all his children ;
for there is no other air in heaven, in the body of
Christ ; and God the Father is all in all. Thus we
732 THE THREE PRINCIPLES [Ch. 26
live and are (in Christ) all in the Father, and there
is no soul that searcheth out to the depth ; but we
live all in singleness of heart, and in great humility
and love one towards another, and rejoice one with
another, as children do before their parents ; and
to this end God created us.
1 Or friend. 11. Thus, my dear 1soul, seek Christ and incline
thyself to him, and so thou shalt receive the Holy
Ghost, who will new regenerate thy soul, and
enlighten, drive, and lead thee ; and he will reveal
[and manifest] Christ to thee. Leave off all
opinions and human inventions, for the kingdom
of God is near to thee ; and thou art kept out
from God only by thy own unbelief, by thy
evil works, viz. by thy pride, covetousness, envy,
anger, and falsehood ; for thou clothest thyself
with them, and so thou art in the devil's clothes,
without God.
12. But if thou leavest them off, and passest
with the desire of thy heart into the mercy of God,
then thou goest into heaven, into God the Father,
and thou walkest in the body of Christ in the pure
element ; and the Holy Ghost goeth forth out of
thy soul, and leadeth thee into all truth ; and the
old corrupt man doth but hang to thee, which thou
shalt destroy in death, and with thy love in Christ
still overcome, and captivate the anger of the
Father in thy soul ; and thou shalt spring up with
thy new man through death, and appear in the
same at the Last Judgment-day.
Ch. 26] OF THE FEAST OF PENTECOST 733
The lGate to Babel. i the Gate bv
which Babel
13. When we .consider with ourselves the many first entfll
sects and controversies in religion, and from
whence they come and take their original, it is as
clear as the sun, and it manifesto th itself indeed,
and in truth ; for there are great wars and insur-
rections stirred up for the cause of [religion or]
faith ; and there arise great hatred and envy about
it, and they persecute one another for opinions
sake ; because another is not of his opinion, he
sticks not to say, he is of the devil ; and this is
yet the greatest misery of all, that this is done by /
the learned in the high schools [or universities] I
of this world.
14. And I will shew thee, simple man, their
venom and poison ; for behold, every one among
the laity looketh upon them, and thinketh, Sure it
must needs be right if our 2 priest sayeth it ; he is = minister,
a minister of God ; he sitteth in God's stead, it is preacher, or
the Holy Ghost that speaketh out of him. But St te
John saith, Try the spirits ; for every one's teach-
ing is not to be believed; and Christ saith, By
their works thou shalt know them ; for a good tree
bringeth forth good fruit, and an evil tree bringeth
forth evil fruit ; also he teacheth us plainly, that we
should not gainsay the prophecy that is of God, but
we should learn to try them by their fruits.
15. We speak not of perfect works done by the
body, which is captivated in the spirit of this
734 THE THREE PRINCIPLES [Ch. 26
world, but [we speak] of their doctrines, that we
[must] try them, whether they be generated of
God. For if that spirit teacheth blasphemies,
slanders, and persecutions, then it is not from
God, but it proceedeth from the covetousness and
haughtiness of the devil. For Christ teacheth us
meekness, and to walk in brotherly love, wherewith
we may overcome the enemy, and take away the
might of the devil, and destroy his kingdom.
16. But when any fall to firing, killing with the
sword, to undo people, ruin towns and countries,
there is no Christ, but the anger of the Father,
1 Or the coal, and it is the devil that bloweth the x fire. For the
kingdom of Christ is not found in such a way, but
in power; as the examples of the Apostles of
Christ declare, who taught no revenge, but they
suffered persecution, and prayed to God, who gave
them signs and great wonders, so that people
flocked to them ; and so the Church of Christ
grew mightily, so that it overshadowed the earth.
Now who is the destroyer of this Church ? Open
thy eyes wide and behold ; it is daylight, and it
must come to the light, for God would have it so,
for the sake of the lily. It is the pride of the
learned.
17. When the Holy Ghost spake in the saints
with power and miracles, and converted people
powerfully, then they flocked to them, they
honoured them greatly, they respected them, and
submitted to them as if they had been gods. Now
Ch. 26] OP THE FEAST OF PENTECOST 735
this was well doue to the saints, for the honour
was given to God, and so humility and love grew
among them^ and there was all-loving reverence,
as becometh the children of God, and as it ought
to be.
18. But when the saints comprised their
doctrine in writings, that thereby in their absence
it might be understood what they taught, then
the world fell upon it, and every one desired to be
such a teacher, and thought the art, skill, and
knowledge stuck in the letter ; thither they came
running, old and new, who for the most part
only stuck in the old man, and had no knowledge
of God ; and so taught according to their own
conceits, from the written words, and explained
them according to their own meanings.
19. And when they saw that great respect and
honour was given to the teachers, they fell to
ambition, pride, and greediness of money ; for the
simple people brought them presents or gifts, and
they thought that the Holy Ghost dwelt in the
teachers, whereas the devil of pride lodged in them ;
and it came to that pass, that every one called
himself after his master's name [whose doctrine he
prized most] ; one would be of Paul ; another of
Apollos ; another of Peter ; and so forth. And
because the saints used not the same kind of words
and expressions in their teaching and writings,
though they spake from one and the same spirit,
therefore the natural man (which being without
736 THE THREE PRINCIPLES [Ch. 26
the spirit of God knoweth nothing of God) began
all manner of strife and disputations, and to make
sects and schisms ; and they set themselves up for
teachers among all sorts of people, not for God's
sake, but for temporal honour, riches, and pleasure
sake, that they might live brave lives. For it
was no very hard labour and work to hang to the
bare letter ; and such strife and contention arose
amongst them, that they became the most bitter
enemies and haters one of another. And none of
them were born of God, but their parents held them
close to the Scripture, that they might come to be
teachers, that so they might be honoured in and
1 might have for their children, and that their children * might
rood mainten- -i • r i
ance, or great llV6 bravely.
fstiai 20. And so it fell out, that every one would get
the greatest conflux of people he could, that he
might be esteemed by most people ; and these
lip-Christians did so multiply, that the sincere
hearty desire to God was left, and they only looked
upon the lip-priests, who did nothing but cause
strife and contentions ; and they all vapoured and
boasted of their own art and skill which they had
f learned in the schools and universities, and cried,
Lo ! here is Christ, come running hither, thus and
thus hath Paul written ; and another saith, Come
hither, here is Christ, thus and thus hath Peter
written ; he was the disciple of Christ, and had
the keys of the kingdom of heaven, this cannot be
amiss ; they do but deceive you, follow after me.
Ch. 26] OF THE FEAST OF PENTECOST 737
21. Thus the poor ignorant people looked upon
the l mouth-apes, those greedy covetous men, which l Such as
. ,4 , , apishly teach
were no other, than * vizard-priests, and so lost their the words of
dear Immanuel ; for Christ in them (from whence without the
the Holy Ghost goeth forth, which driveth and they™a*° '
leadeth men, and who at first had begotten them 2 mock priests,
monsters of
with power and miracles) must now be nothing pnests, or
1 ° pnests in a
but a history, and they became but history- pi»y.
Christians ; yet so long as the Apostles and their
true disciples lived, they stopped and reproved
such things, and shewed them the right way ; but
where sthey were not, there the history-priests 3 the Apostles
misled them, as may be clearly seen in the disciples.
Galatians.
22. And so the kingdom of Christ grew not in
power only, but for the most part in the history ;
the saints born in Christ, they confirm that many
times with great wonders [or miracles], and the
history-priests of Baal, they always built upon
those [miracles of the saints] that which was good
for the promoting virtue and good manners ; many
brought forth thistles and thorns, that they might
make strife and wars ; many sought only great
honour, dignity, and glory, that it should be
conferred upon the Church of Christ and her
ministers, as it may be seen in Popery, out of
what root it is grown. And it came so far, that
they mingled the Jewish ceremonies in their
doings, as if the justification of a poor sinner did
lie in them, because they were of divine appoint-
47
738 THE THREE PRINCIPLES [Ch. 26
ment ; for which cause, the Apostles held the first
Council at Jerusalem, where the Holy Ghost
concluded, that they should only cleave to Christ
in true love one to another, and that was the only
justification before God.
23. But it availed not, pride would erect its
throne, and set it above Christ, the devil would be
1 fair, subtle God ; and they made l glosses, that they might
pretences and . . , , , . ,
expositions of bring it to pass in such a way, that the simple
people might not take notice of it ; there the keys
of Peter must govern the city, and they drew
2 Jus together with the keys 2 divine authority to them,
and so could use the divine power in deeds and
wonders no more ; for they desired to be rich and
wealthy upon earth, and not to be poor with Christ,
who in this world (as himself witnesseth) had not
whereon to lay his head ; they would not be such
Christians in power and wonders ; as Adam, who
would not live in the power, but in a great heap
[of earth], that he might have something to take
hold of. And here may be rightly seen our misery
which Adam brought us into, that our essences
always reach after the spirit of this world, and
desire only to fill themselves with a great heap,
from whence Adam and we all have got such a
swelled, gross, untoward body, full of sickness,
contrariety, and contentious desires.
24. Now when the historical Christendom and
the true Christians grew together, the sceptre was
always among the learned, who exalted themselves,
Ch. 2G] OP THE FEAST OF PENTECOST 739
and made themselves potent, and great ; and the
simple [Church] yielded to it as right ; and yet
there was a desire after the kingdom of God found
in men, viz. the noble Word of God (which had
1 imprinted itself in the promise [in paradise], in l imaged or
the light of life, and which was made stirring by in the mind.
Christ) that drave them indeed to the fear of God.
And then they built great 2 houses of stone, and 2 temples or
i-i , , -IT i churches.
called every one thither ; and they said that the
Holy Ghost was powerful there, and they must
come thither; 3 besides, they durst be so impudent 8 saying, DO
f -, i as we say.
as to say (when they were tound to be so wicked and not as
wo do
and malicious) that the Holy Ghost was powerfully
in the mouth of the wicked.
25. But, thou hypocrite, thou liest ; if thou art
ungodly, thou canst not raise 4the dead, thou canst 4 the dead in
IITI _ . trespasses
convert none that in this world lie drowned in and sins,
sins ; thou mayest stir the heart of the believer
indeed (through thy voice) which is a work of the
spirit, but thou bringest forth none out of death
[into life] ; it is an impossible thing. For if thou
wilt convert a poor sinner, which is drowned in
sin, and lieth captive in the anger, then the Holy
Ghost must be in thy mouth, and thy essences
must take hold of his, and then thy light will
shine in him, and thou shalt raise him out of the
death of sins, and with thy love, in thy tincture,
catch him ; and then he will come to thee with a
hearty desire, longing after the kingdom of heaven ;
and then thou art his confessor, and hast the keys
740
THE THREE PRINCIPLES
[Ch. 26
1 the Holy
Ghost
2 Or fashion.
8 disputations, the
and contro
false power,
of Peter ; and if thou art void of l that, thou hast
no keys.
26. As the confession is, so is the absolution.
Is the patient an historical Christian ? so is the
physician too. And in them both there is a
mouth-hypocrisy. But hath the patient any virtue
[or power] ? Then the voice bloweth that virtue
[or power] up, not from the power of the physician,
but in the virtue [or power] of God, who with his
power even in a thorn-bush maketh it to grow,
which is the power in all things : and so also in a
voice, which in itself hath no ability.
27. Thus it became a 2 custom, that every one
was bound [to come] to the temple made of stones,
and the Temple of God in Christ stood and stands
very empty ; but when they saw the desolation in
contention, they called councils, and made
laws and canons, that every one must observe upon
pain of death. Thus the Temple of Christ was
turned into temples made of stones, and out of the
testimony of the Holy Ghost a worldly law was
made. Then the Holy Ghost spake no more freely,
but he must speak according to their laws. If he
reproved their errors, then they persecuted him ;
and so the Temple of Christ in man's knowledge
became very obscure ; if any came that was born
of God, and taught by the Holy Ghost, and was
not conformable to their laws, he must be a heretic.
28. And so their 4 power grew, and every one had
great respect to it ; and they strengthened their
Ch. 26] OF THE FEAST OF PENTECOST 741
laws still more and more with the power of
St Peter, till they raised themselves so high,
that they impudently set themselves as lords over
the doctrine of the Apostles before God, and gave
forth, that the word of God and the doctrine of
the saints must receive their value, worth, and
authority from their councils, and what they
ordained and instituted, that was from God, they
were God's dispensers of the word ; men must
believe their ordinances, for that was the way
and 1 means for the poor sinner to be justified 1 means of
. - salvation.
before God.
29. But where then is the new regeneration in
Christ through the Holy Ghost? Art thou not
Babel, a habitation of all devils in pride? How
hast thou adorned thyself? Not for Christ, but
for thy own pride, for thy 2idol the belly's sake, a god M
and thou art a devourer. But thy 3 belly is become 3 Or idoL
a stink, and hath gotten a horrible source ; there
is a great fire of * anguish in thy source, for thou * terrible
art naked and manifest before God, thou standest in that which
as an impudent whorish woman. Why do you,
laity, hang [and depend] on such a strumpet ? go '
Her own 6 usurped authority is her beast whereon 8 usurped
... TIIT T • i i • i T» i
she rideth ; behold, and consider her in the Kevela-
tion of John, how the Holy Ghost setteth her forth
in her colours.
30. Wilt thou be an apostle of Christ, and wilt
be but a minister for the belly, and teach only
according to thy art ? From whom dost thou
742 THE THREE PRINCIPLES [Ch. 26
teach ? From thy belly, that thou mayest fatten
thyself thereby. It is true, thou shouldst be fed,
and thou shouldst have subsistence from men, if
thou art Christ's disciple ; but thy spirit should
not stick in covetousness, but in Christ ; thou
shouldst not rely only upon thy art, but shouldst
give up thyself to God, that God may speak from
thee, and then thou art in the Temple of God,
and not in the temple of the institution of man's
inventions.
31. Look upon St Peter, on the Day of
Pentecost, who converted three thousand souls at
one sermon, he spake not from the appointment of
the Pharisees, but out of the Spirit of Moses and
the Prophets, out of the Temple of the Holy Ghost,
that pierced through and enlightened the poor
sinners. But thou teachest persecution only, con-
sider thereby whence thou didst grow, viz. out of
that first stock, where they fell from the Temple of
Christ to human conceits and inventions ; where
they sent forth teachers according to man's itching
ears, for a fair show, that thereby thou mightest
grow great in thy pride ; and because thou hast
sought nothing else, therefore God hath suffered
1 reprobate thee to fall into a l perverse sense, so that out of
confounded
sense. thee there come those that blaspheme the true
doctrine of Christ.
32. Behold, out of what are the Turks grown ?
Out of thy * perverse sense ; when they saw that
thou regardedst nothing but thy pride, and didst
Ch. 26] OF THE FEAST OF PENTECOST 743
only contend and dispute about the Temple of
Christ, that it must stand only upon man's founda-
tion and inventions, then Mahomet came forth,
and found an invention that was agreeable to
nature. Because those others followed after
1 covetousness, and fell off from the Temple of
ness of money
Christ, as also from the light of nature, into a and gain, or
confusion of pride, and all their aim was, how the
antichristian throne might be adorned, therefore
he also made laws and doctrines [raised] from
reason.
33. Or dost thou suppose 2it was for nothing?2 the rising-up
. . , i and doctrine
It is most certain, that the spirit 01 the great world Of Mahomet.
hath thus set him up in great wonders, because
the others were no better ; and therefore it must
stand in the light of nature in the wonders, as a
god of this world, and God was near the one as the
other. Thy symbols or signs in the Testament of
Christ which thou usest (which Christ left for a
covenant), they stood in controversy, and were in
disputation, and thou didst pervert them according
to thy pride, and thou didst bend them to thy
institution, ordinances and appointment ; thou
didst no more regard the covenant of Christ, but
the custom of celebration or performance of it, the
custom must serve the turn ; whereas wood that
burneth not is not fire, though when it is kindled
it conies to be fire ; so also the custom without
faith is like wood that burneth not, which they will
call a fire.
744
THE THREE PRINCIPLES
[Ch. 26
34. Or shall not the spirit set it down before
thy eyes, thou lascivious filthy strumpet ? Behold,
how hast thou broken the state of wedlock, and
opened a door to whoredom, so that no sin is
1 upon thy regarded ; hast thou not ridden l upon thy beast,
power, might . , , , . n . ..
and authority, when every one gazed on tnee, and did ride alter
thee [in thy train]? Or art thou not that fine
painted [adorned] whore ? Dost thou suppose we
set thee forth in vain ? The judgment standeth
over thee, the sword is begotten, and it will devour.
Go out [from] Babel, and thou shalt live : though
'the strife, L .
contention, we saw a fire in Babel, and that Babel was burning,
and warring . ..
that is in it. yet it shall not burn those that go out from * it.
THE TWENTY-SEVENTH CHAPTER
Of the Last Judgment, of the Resurrection of the
Dead, and of the Eternal Life.
The most horrible Gate of the Wicked, and the joyful Gate
of the l Godly. 1 Or saints
_ and holy
1. "\~\T^ know Christ hath taught us, that aP60?16-
V V judgment shall be kept, not only for
the punishment of the despisers of God, and for a
reward to the good, but also for the sake of the
creature, and of 2 nature, that they may once be 2 the outward
delivered from vanity; and we know that the
substance of this world, and the property thereof,
must pass away ; the sun and the stars, and also
the four elements, must pass away as to their
source [or property], and all must be restored
again ; and then the life will spring forth through
death, and the figure of everything shall stand
eternally before God, for which end it was created ;
also we know that our souls are immortal, generated
out of the eternal band ; and when this world
passeth away, then also all its essences pass away,
which are generated out of it, and the 3 tincture » Or the
remaineth still in the spirit. e^nces°or '
2. Therefore, 0 man ! consider thyself here in snbstance-
745
746 THE THREE PRINCIPLES [Ch. 27
this world, in which them standest in the birth,
them art sown as a seed or grain, and a tree groweth
1 field or sou. out of thee ; therefore now see in what * ground
thou standest, that thou mayest be found to be
timber for the great building of God in his love,
and not for a threshold [or footstool] to be trodden
under-foot, or that is fit for nothing but for the
fire, whereof nothing will remain but dust and
ashes.
3. It is said to thee, that the wood [or fuel] of
thy soul shall burn in the last fire, and that thy
soul shall remain to be ashes in the fire, and thy
body shall appear like black soot. Why wilt thou
then stand in a wilderness, yea in a rock where
there is no water ? How then will thy tree grow
again ? 0 ! what great misery it is that we are
•grounder ignorant in what 2soil we grow, and what kind of
field.
8 sap, juice, s essences we draw to us, seeing our fruit shall
or substance. appear an(j ^ tasted, and that which is pleasant
shall stand upon God's table ; and the other shall
be cast to the devil's swine. Therefore let it move
you, to look that you grow in the ground or soil of
Christ, and bring forth fruit that may be set upon
God's table, which fruit never perisheth, but
continually springeth, and the more it is eaten
of, the pleasanter it is. How wilt thou rejoice
in the Lord !
4. The Last Judgment is appointed for that
end ; and as we know that all things [in this
world] have had a beginning, so they shall also
CL 27] OF THE LAST JUDGMENT 747
have an end ; for before the time of this world
there was nothing but the band of eternity, which
maketh itself, and in the band the spirit, and the
spirit in God, who is the highest good, which was
always from eternity, and never had any begin-
ning ; but this world hath had a beginning from
the eternal band in the time.
5. For this world maketh a time, therefore it
must perish ; and as it hath been nothing, so it
will be nothing again ; for the spirit moveth in
the l ether; and therein the zlimbus (which is 1 Or upholder.
corruptible) is generated, from whence all things 2 the seed>
proceed ; and yet there was no fashioner but the
spirit (or the vulcan) in the essences, and so also
there were no essences ; they were generated in
the will of the spirit, and in that will is the
3 fashioner, which hath fashioned all things out ofsfranier,
nothing, but merely out of the will. or former.
6. Seeing then it is fashioned out of the eternal
will, therefore it is eternal, not in substance, but
in the will ; and after the breaking of the substance
this world standeth wholly and altogether (like a
figure) in the will for [a 4 glass of] God's works of < figure, or
wonder. And so we know now, that where there *"
is a will, it must comprehend itself so that it be a
will, and that comprehension maketh an attraction,
and that which is attracted is in the will, and it
is thicker than the will, and is the darkness of
the will, and a source in the darkness ; for the will
desireth to be free, and yet cannot be free, except
748 THE THREE PRINCIPLES [Ch. 27
it go again in itself out of the darkness, and if
it do, then the darkness continueth in the first
will, and the reconceived will remaineth in itself
1 liberty or in the l light.
7. Thus we give you to understand, that this
world (when the will was moved) was created
out of the darkness, and the outgoing out of
the will in itself is God ; and the outgoing
out of God is spirit, which hath discovered
itself in the dark will ; and that which was
2 Or the discovered were the essences, and the 2 Vulcanus
fire, which was the wheel of the mind, that divided itself
striketh up
the thoughts into seven forms.
of the mind. , . _ . . ,
8. And as is mentioned belore, these seven
.forms divide themselves again every one in itself
ȣ0r spark ling, into an infinity of forms, according to the 3 dis-
covery of the spirit, and therein standeth the
essence of all essences, and it is all a great wonder ;
and our whole teaching doth but aim at this, that
we men might enter into the light holy wonders ;
for at the end of this time all shall be manifested,
and everything shall stand in that wherein it is
grown; and then when that substance (which at
present it possesseth and bringeth forth) perisheth,
then it is all an eternity.
9. Therefore let every one have a care how he
useth his reason, that he may therewith stand in
great honour in the wonders of God. "We know
that this world shall perish in the fire ; it shall be
DO fire of straw or wood, (that would turn no
Ch. 27] OF THE LAST JUDGMENT 749
stones to ashes, and further to nothing), neither
will there any fire gather together, into which this
world shall -be thrown ; but the fire of nature
kindleth itself in all things, and will melt or
dissolve the body of everything (or whatsoever is
palpable), and turn it to nothing.
10. For as all in the Fiat was held and created
according to the [will of the] * fashioner, which was i framer or
the sole and total workmaster in all things, in al
the seven spirits of nature, which brake nothing
when he fashioned it, nor threw one [part] from
the other when he had made it, but everything
separated itself, and stood in the source of its own
essences, so there shall not need much blustering,
thunder and lightning, and breaking, as this
world in Babel teacheth, but everything 2 perisheth 2 Or passeth
in itself; the source [or flowing forth] of the away'
elements ceaseth, as a man when he dieth [ceaseth
from working], and all passeth into its ether [or
receptacle].
11. And at the time (before this fabric [of
heaven and earth] perisheth and passeth into its
ether) cometh the Judge of the living and the
dead ; there all men must see him in his, and
in their flesh ; and all the dead must rise through
his voice, and stand before him ; and there the
angelical world shall be manifested. And all
the generations of the earth (which are not com-
prehended in the body of Christ) shall howl, and
then they shall be separated into two flocks ; and
750 THE THREE PRINCIPLES [Ch. 27
the sentence of Christ passeth over all, both good
and bad ; and there will be howling, trembling, yell-
ing, roaring, and cursing themselves, the children
cursing their parents, and wishing that they had
never been born.
12. Thus one of the wicked curseth the other,
who hath caused him to commit such wickedness ;
the inferior his superior that hath given him
offence, [and been a stumbling-block to him] ; the
1 ministers or laity curse the clergy or l priests, who have given
them evil examples, and seduced them with false
doctrine ; the wicked curser, swearer, and blas-
phemer, biteth and gnaweth his tongue, which hath
so murdered him; the mind beateth the head
against the stones ; and the ungodly hide them-
selves in the caves and holes of the earth, before
the terror of the LORD ; for there is great quaking
and stirring in the essences of the anger and fierce
wrath of the LORD ; and the anguish breaketh the
heart, and yet there is no dying ; for the anger is
stirring, and the life of the ungodly floweth up in
the anger. There the ungodly curseth the heaven
and the earth that did bear him, as also the con-
stellation [or stars] that led him, and the hour of
8 nativity. his 2 birth ; all his uncleanness standeth before his
eyes, and he seeth the cause of his horror, and
condemneth himself; he cannot look upon the
righteous for very shame ; all his works stand in
his mind, and (in the essences) cry, Woe ! to him
that did them, they accuse him ; the tears of those
Ch. 27] OF THE LAST JUDGMENT 751
he hath afflicted and oppressed are like a fiery
stinging serpent ; he desireth l rest or ease, but 1 abstinence.
there is no eomfort, despair riseth up in him, for
hell terrifieth him.
13. Also the devils tremble at the kindling of
o
the wrath, whose faces appear before the eyes of
the ungodly ; for they see the angelical world
before them, and the hellish fire in them ; and
they see how every life burneth, and every one in
its own source, in its own fire. The angelical
world burneth in triumph, in joy, in the light of
the 2 glory, and it shineth as the clear sun, which a clarity,
neither devil, nor any of the wicked dare look brightness.
upon, and there is praise [and Hallelujahs] that the
driver is overcome.
14. And there then the judgment is set, and all
men (both the living and the dead) must stand
there, every one in his own body. And the
angelical choir of the holy men (who have been
killed for the witness of Jesus) is set ; there stand
the holy Patriarchs of the tribes of Israel, and the
holy Prophets, with their doctrine ; and all that
they have taught is made manifest and revealed,
and standeth before the eyes of the wicked ; they
must give an account of all their murderings of
the saints ; for they that have been murdered for
the truth's sake stand before the eyes of their
murderers, whose lives the murderers must give an
account for, and yet have no excuse to make, but
stand speechless ; all a man's slandering reproaches
752 THE THREE PRINCIPLES [Ch. 27
which he hath cast upon the righteous stand there
1 really. before him l in substance, and is a substance, about
which the law is there read to him.
15. Where is now thy authority, thy honour,
thy riches, thy pomp and bravery, thy power,
wherewith thou hast terrified the needy, and hast
made the right bow and bend to thy will ? Be-
hold, it is all in substance, and standeth before
thee ; the oppressed read thy lesson to thee ; all
that was rightly spoken [by thee] in this world, is
there recalled again, and thou abidest (in thy
unrighteousness) a liar, and thou must be judged
by those that thou hast here judged in falsehood ;
2 are really all lying and deceit stand 2 manifest in the sub-
discovered in 1 1 i i • •
the light. stance, all thy words stand in the tincture in the
substance of eternity before thee, and are thy
looking-glass ; they will be thy eternal gnawing
whelps, and the book of thy comfort and trust.
Therefore do but think what thou wilt do ; wilt
thou not then curse and judge thyself ?
16. On the contrary, the righteous stand there
in unspeakable great joy, and their joy riseth up
in the source [or well-spring] of the Holy Ghost ;
all their sorrow and heaviness (which they have
had here) standeth before them in substance, and
it appeareth how they have suffered wrongfully ;
their comfort springeth up in the body of Jesus
Christ, who hath redeemed them out of so great
misery ; all their sins are washed, and appear as
white as snow ; and there then they return thanks
XXV.
Ch. 27] OF THE LAST JUDGMENT 753
to their bridegroom, who hath redeemed them out
of such necessity and misery, wherein they lay
captive here, and there is mere hearty joy that the
1 driver is destroyed ; all their good works, their * the evil,
teaching and well-doing, appear before them; all wickedness,
the words of their teaching and reproving (where- °r the deviU
with they have shewn the ungodly the right way)
stand in the figure.
17. Here will the Prince and Arch-Shepherd pro-
nounce his sentence, saying to the 2 Godly, 3 Come, "honest,
ye blessed of my Father, inherit the kingdom that™uSS.m
hath been prepared for you from the beginning ; 3 Matth-
I have been hungry, thirsty, naked, sick, in prison
and misery, and you have fed me, given me drink,
clothed me, comforted me, and visited me, and
have come and helped me in my misery, therefore
enter into eternal joys. And they will answer,
Lord, when have we seen thee hungry, thirsty,
naked, in prison, or in misery, and have served
thee ? And he will say, What you have done to
the least of these my brethren, you have done that
to me. And to the wicked he will say, Away from
me, ye cursed, into the eternal fire ; for I have been
hungry, thirsty, naked, in prison, and in misery,
and you have never ministered unto me. And they
will answer, Lord, when have we seen tbee so, and
not ministered unto thee ? And he will say, What
you have not done to the least of these my poor
brethren, that you have not done to me ; and they
must depart from him.
48
754 THE THREE PRINCIPLES [Ch. 27
18. And in that moment of departing, there
'perisheth. l passeth away heaven and earth, sun, moon,
stars, and elements, and thenceforth time is
no more.
19. And there then in the saints, the incor-
ruptible attracteth the corruptible into itself, and
the death and this earthly flesh is swallowed up ;
and we all live in the great and holy element
of the body of Jesus Christ, in God the Father,
and the Holy Ghost is our comfort ; and with this
world, and with our earthly body, all knowledge
and skill of this world perisheth ; and we live
as children, and eat of the paradisical fruit, for
there is no terror, fear, nor death any more ; for
the Principle of hell together with the devils (in
this last hour) is shut up ; and the one [Principle]
cannot touch the other any more in eternity, nor
conceive any thought of the other. The parents
shall no more think of their wicked children that
are in hell, nor the children of their parents ; for
all shall be in perfection, and that which is in part
shall cease.
Note, Read 20. And there then this world shall remain
more of this .
in the answer standing in a figure and shadow in paradise, but
to the thirtieth ~,
Question, in the substance ot the wicked perisheth in that
the Book of r „ , , , .. _.
the Forty [ngure ot the world], and remaineth in the hell,
concerning for the works of every one follow after them ; and
there shall be eternal joy over the figures of all
things, and over the fair fruit of paradise, which we
shall enjoy eternally.
Ch. 27] OF THE LAST JUDGMENT 755
To which help its, 0 Holy Trinity, God the
Father, Son, and Holy Ghost. Amen.
What is wanting here, you may seek for in the other parts of
my writings, especially concerning Moses and all the
Prophets, and concerning the kingdom of Christ.
In the fourth part of these writings, being the Forty Questions
of the Original of the Soul, and what it is from Eternity
to Eternity, this is clearly described.
A true Information concerning the confounded
Babel.
To the Comfort of such as seek ; and set here for a
Witness against the Mockers and Despisers.
21. Though now there be so many doctrines and
opinions l manifested, yet the scorner (who is born i or broached.
of this world only) ought not to fall on so, and
cast all down which he cannot apprehend; for
all is not false, there is much that is generated
by heaven, which [heaven] will at present make
another seculum or age, which discovereth itself
highly with its virtue [or power], and seeketh the
Pearl ; it would fain open the tincture in its sub-
stance, that the virtue [or power] of God might
thereby appear in it, and that it might be freed
from the irksome vanity ; this was done in all ages,
as histories shew, and as is well known to the
enlightened.
22. For now there are many that seek, and they
find also : One gold, another silver, another copper,
another tin ; but this must not be understood of
756
THE THREE PRINCIPLES
[Ch. 27
metals, but of the spirit, in the power, in the great
wonders of God, in the spirit of the eternal power.
23. And though there be such seeking in the
Mystery by the instigation and driving of the
spirit of God, yet every one seeketh (in his own
» Or form. banner) in his field wherein he standeth, and
there he also findeth, and so bringeth his in-
vention to light, that it may appear, and this
9 Or decree, is the 2 purpose of the great God, that he may
so be manifested in his wonders. And it is not
all from the devil, as the world in Babel (in its
» Or babble, great folly) doth 3 teach ; where they cast all down
to the ground, and will make a bonfire of it, and
set Epicurism in its place.
24. Behold, I give you a fit similitude in a
sower ; a sower tilleth his ground the best he can,
and soweth good wheat, but now there is other seed
among the wheat, and though that were indeed
wholly pure, yet the earth putteth forth weeds
among the wheat, even thorns and thistles. And
now what shall the sower do ? Shall he therefore
reject the whole crop, or burn it, for the thistles
and darnels sake? No, but he thresheth it, and
fanneth it, he separateth the weeds and dross from
it, and useth the good seed for his food, and giveth
the chaff to his cattle or beasts, and with the straw
4 Or dung for he rnaketh 4 compost for his ground, and so maketh
good use of his whole crop.
25. But to the mockery be it spoken, he is a
weed, and shall be thrown to the beasts. And
Ch. 27] OF THE LAST JUDGMENT 757
now, though other seed be found among the wheat
(when it is fanned and sifted) that he cannot get
out, Shall h6 therefore not use his wheat for
food ? Every kind of grain hath its virtue ; one
strengtheneth the heart, the other the stomach,
another the other members of the body ; for one
essence alone inaketh no tincture, but all the
essences together make the senses [thoughts] and
understanding.
26. Go into a meadow, and look upon the herbs
and flowers which grow all out of the earth, and
always one is fairer and more fragrant in smell
than the other, and the most contemptible [herb]
hath many times the greatest virtue. Now then
the physician cometh and seeketh, and often turneth
his mind to the lustiest and fairest, because they
thrive so in their growing, and smell strong ; then
thinketh he, these are the best ; whereas many
times a small regardless herb will serve his turn
better in his physic for his patient, whom he hath
under cure.
27. Thus I must tell you ; the heaven is a sower,
and God giveth him seed, and the elements are the
ground into which the seed is sown ; now the
heaven hath the constellation, and receiveth also
the seed of God, and soweth all together one among
another ; now the essences of the stars receive the
seed in the ground, and qualify [or are united] with
it, and carry themselves along in the herb, till a
seed also be in the herb.
758
THE THREE PRINCIPLES
[Ch. 27
1 all men's
minds and
opinions.
2 Or spirit.
28. Now since there are varieties of growth,
according to the essences of the stars, and yet the
seed of God (which was sown in the beginning) is
in the ground, and so they grow together, Should
God now therefore cast away the whole crop be-
cause all have not the same essences? Doth it
not all stand in his wonders ? And is it not the
joy of his life, and the quickening of his tincture ?
[This is] spoken by way of similitude.
29. Therefore, my beloved mind, look what thou
dost ; and judge not so hastily and unadvisedly,
and do not turn beast because of the multitude of
opinions, to whom belongeth only the chaff of the
noble seed. ( The spirit of God sheweth himself in
every one that seeketh him, yet according to the
manner and kind of his essences ; and yet the
seed of God is sown along in the essences ; and if
the seeker seeketh in a divine desire, then he findeth
the Pearl according to his essences, and so the great
wonders of God are manifested thereby. ^
30. If now you desire to know the difference,
and which is a false seed or herb, (understand a
false spirit, in which the Pearl or the spirit of God
is not), consider it in its fruit, smell, and taste ;
if he be vainglorious, a seeker of his own honour,
covetous, a blasphemer, a slanderer, and despiser of
the children of God, which casteth down all under
his feet, and would be lord of * all, then know, that
such a one is a naughty 2 seed ; and he is a thistle,
and shall be sifted out from the seed of God.
Ch. 27] OF THE LAST JUDGMENT 759
1 Go out from such [a spirit], for he is a confounded l Or be at
enmity with
wheel, and hath no foundation, nor any sap or such a pro-
virtue from God, for the growing of his fruit ; but self, saying
he groweth as a thistle, which pricketh only, and who shall
•i.i -, i deliver me
bearetn no good seed. fr0m this body
31. The good smell in the herb (which
should now look for in the many opinions) is only
the new regeneration (out of the old corrupted
Adamical mixed man) in the body of Jesus Christ,
in the power of the Holy Ghost, viz. a new mind
towards God in love and meekness ; which is not
set upon pride, covetousness, and seeking his own
honour, credit, and esteem, nor upon war, or any
manner of stir, or insurrection of inferiors against
their superiors, but groweth in patience and
meekness, as a grain of wheat among thorns, and
bringeth forth fruit in its season. And consider,
that where there is such fruit [in thy mind], that
is born of God ; and it is the noble virtue in that
[man]. Go out from the other fruit, which teacheth
uproars and dissension between inferiors and
superiors, for such [fruits] are thistles, and will
prick and sting [like nettles]. God will fan his
wheat himself.
32. The lily will not be found in strife or wars,
but in a friendly, humble, loving spirit, together
with good sound * reason, this will dispel and drive » well-
i »i j a • i. • grounded,
away the smoke of the devil, and nourish in its convincing,
time. Therefore let none think, that when strife realon* °ry
goeth on, and he getteth the upper hand, now
760 THE THREE PRINCIPLES [Ch. 27
it is well and right ; and he that is under, and
subdued, let him not think, Sure I am found to be
in the wroDg, I should now go to the other opinion
or side, and help that party to persecute the other ;
no, that is not the way, such a one is merely in
Babel.
33. But let every one enter into himself, and
labour to be a righteous man, and fear God, and
do right, and consider that this his work shall
appear in heaven before God, and that he standeth
every moment before the face of God, and that all
his works shall follow after him, and then the lily
of God springeth and groweth, and the world
standeth in its seculum. AMEN.
THE END OF THE BOOK OF
THE THREE PRINCIPLES
AN APPENDIX
OR
FUNDAMENTAL AND TRUE DESCRIPTION
OF THE THREEFOLD LIFE IN MAN
First, Of the Life of the Spirit of this World in the
Qualities and Dominion of the Stars and Elements.
Secondly, Of the Life of the Originality of all Essences,
which standeth in the eternal [indissoluble] Band ;
wherein the Root of Man's Soul standeth.
Thirdly, Of the paradisical Life in Ternario Sancto,
viz. the Life in the new Regeneration, which is the
Life of the Lord Jesus Christ ; wherein the angelical
Life is understood, as also the holy Life of the new
Regeneration.
All searched out, very fundamentally, in the
Light of Nature, and set down for the
Comfort of the poor sick wounded Soul, that
it might seek the holy Life in the new
Regeneration, wherein it goeth forth out of
the earthly, and passeth into the Life of
Jesus Christ the Son of God.
By the same AUTHOR.
1. 1 BECAUSE in our foregoing writings, there are J The Aurora
JL) some words which the Reader may not perhaps
apprehend, especially where we have written, that in
the resurrection of the dead, we shall be in the body
761
762
THE THREE PRINCIPLES
1 The Three
Principles.
* Or a sub-
stance or
reality.
of Christ, in Temario Sancto, where we call the
Ternarius Sanctus holy earth, which must not be
understood of earth, but of the holy body out of the
holy virtue [or power] of the Trinity of God; and by
that body, Ternarius Sanctus, is properly understood
in our writings the gate of God the Father, from whence
all things proceed as out of one only substance ; therefore
we will instruct the Reader of the l second book of our
writings a little more fundamentally, that he may not
hang so to the bare letter, and make an historical matter
of our writings, but that we may observe the mind and
spirit, what that [spirit] meaneth, when it speaketh of
the divine life, and useth not always the same words
and names.
2. For if we look into the creation of God, we find
very wonderful things, which yet in the beginning
proceeded out of one only fountain ; for we find evil and
good, life and death, joy and sorrow, love and hate,
weeping and laughing ; and we find that it all sprang
out of one only substance, for that may very well be
seen in all creatures, especially in man, who is the
similitude of God, as Moses writeth, and the light of
nature convinceth us. Therefore we ought to consider
of the threefold life in man, which is found so also in
the gate of God the Father.
3. If we consider of the alteration, how the mind is
changed as it is, how suddenly joy is turned into sorrow,
and sorrow into joy, then we ought well to consider
from whence that taketh its original. For we find it
all to be in one and the same mind; and if one form
[property or quality] riseth and getteth above the other,
then there presently 2 something f olloweth, so that the
mind collecteth all its thoughts together, and sendeth
them to the members of the body, and so the hands, the
feet, the mouth, and all go to work, and do something,
according to the desire of the mind. And then we say,
that form [or property that driveth the work] is pre-
dominant, qualifying and working above other forms,
APPENDIX 763
wherein yet all other forms of nature lie hidden, and are
subject to that one form. And yet the mind is such a
wonderful l thing, that suddenly (out of one form, that l essence or
is now predominant and working more than all others) SD
it bringeth forth and raiseth up another, and qucncheth
the [form] that was kindled before, so that it becometh
as it were a nothing, as may be seen in joy and sorrow.
4. Now therefore when we consider whence all taketh
its original, we find especially three forms in the mind.
We speak not here of the spirit of this world only, for
we find that our mind hath also a desire [or longing]
after another mind ; and that it is anxious for that which
the eyes of the body see not, and which the mouth
tasteth not, and the feeling of the earthly body doth not
perceive, neither doth the earthly ear hear it, nor the
nose smell it ; which yet the noble mind can see, taste,
feel, perceive and hear, if the form of the divine kingdom
in that mind be predominant, or qualifieth more than
the other two ; there then instantly the other two are
as it were half dead and overcome, and the divine [form]
riseth up alone, and then it is in God.
5. And we see also how instantly the mind raiseth up
another form, and maketh it predominant, viz. the spirit
of this world, in covetousness, pride, in the oppressing
of the needy, and lifting up itself only, and so drawing
all to it. Whereupon then instantly also the third form
breaketh forth out of the eternal [indissoluble] band, as
falsehood, envy, anger and malice ; so that the image of
God is as it were dead and overcome, where then the
mind (in this manner) 2 is in the anger of God, in death, 2 Or standeth.
in the jaws of hell, over which hell in the anger of God
insulteth ; for hereby its jaws are set wide open, and it
becometh predominant. But when the divine form
breaketh forth again, then the kingdom of hell is over-
come, and as it were dead, and the kingdom of heaven
cometh to be predominant and working again.
6. Therefore St Paul saith, To whom you yield your-
selves as servants in obedience, his servants you are,
764 THE THREE PRINCIPLES
whetJier of sin v/nto death, or of the obedience of God
to righteousness. And that source or property we have,
in that kingdom we live, and that kingdom with the
property thereof driveth us. Seeing then here in this
life all is in the sowing, and in the growing, therefore
the harvest also shall one day follow, where then the one
kingdom shall be separated from the other.
7. For there are in the mind of man Three Principles,
all which three in the time [of tins four elementary life]
he may open; but when the body is broken, then he
liveth in one Principle only, and then he hath lost the
key, and can open no other Principle more, he must
continue eternally in that source [or quality] which he
hath kindled here. For we know that Adam (with his
going out of paradise into this world) brought us into
death. And hell in the anger of God groweth from
death, and so our soul is capable of [going into] the
kingdom of hell, and standeth in the anger of God;
where the jaws of hell then stand wide open against us,
continually to devour us, and we have [made] a covenant
with death, and wholly yielded ourselves up to it, in the
sting of the anger, in the first Principle.
8. We not only know this, but we know also, that
God hath regenerated us in the life of his Son Jesus
Christ to a living creature, to live in him. And as he
is entered into death, and again through death into
eternal life, so must we enter into the death of Christ,
and in the life of Jesus Christ go forth out of death, and
live in God his Father ; and then our life, and also our
flesh, is no more earthly, but holy in the power of God,
and we live rightly in Ternario Sancto, in the Holy
Trinity of the Deity. For then we bear the holy flesh
(which is out of the holy element in the presence of God)
which our loving Brother and Saviour, or Immanuel,
hath brought into our flesh ; and he hath brought us in
and with himself out of death into God his Father, and
then the Holy Trinity of the Deity is substantially [or
really] working in us.
APPENDIX 765
9. And as the eternal Word in the Father is become
true man, and hath the eternal light shining in him, and
hath humbled [and abased] himself in the humanity,
and hath put upon the image, which we here bear in
this life, the image [which is] out of the pure unspotted
element in the presence of God, which we lost in Adam,
which standeth in the mercy of God, as is clearly men-
tioned in our l second book,- with all the circumstances : The Three
of it, so must we also put on to us that image [which is] FnnciPles-
out of the pure element, out of the body of Jesus Christ,
and live in that bodily substance, and in that source
[condition] and virtue wherein he liveth.
10. We do not here mean his creature, that we must
enter into that, but we understand his source, for the
depth and breadth of his life in his source is unmeasur-
able ; and as God his Father is unmeasurable, so also is
the life of Christ so ; for the pure element in the source
of God the Father in his l mercy, is the body of Christ ; 2 Barmhertz-
and as our earthly body standeth in the four elements, fu
so the new man standeth in a pure element, out of
which this world with the four elements is generated;
and the source of the pure element is the source of the
heaven, and of paradise, and so also it is [the source] of
our body in the new regeneration.
11. Now that element is in the whole Principle of
God everywhere, in all places, and so is unmeasurable
and infinite, and therein is the body of Christ and his
quality, and in that is the Trinity of the Deity ; so that
the Father dwelleth in the Son, viz. in the body of
Jesus Christ, and the Son in the Father, as one only
God ; and thus the Holy Ghost goeth forth from the
Father in the Son, and is given to us, to regenerate us to
a new life in God, in the life of Jesus Christ ; and the
earthly man, in his image and source [or quality and
property], hangeth but to us in this [life] time, [which
is] well understood, if we be born of God with our mind.
12. For as God the Father in his own substance
comprehendeth all the Three Principles, and is himself the
766 THE THREE PRINCIPLES
substance of all substances, wherein both joy and sorrow
are comprehended, and yet goeth forth in itself out of
the source of the anguish, and maketh the kingdom of
joy to himself, inconceivable to the sorrow, and incom-
prehensible to the source of his anger in the anguish,
and generateth to himself his Heart in the love, wherein
the name of God taketh original, so also the mind hath
in it all the three Principles. And therein the soul is
1 the soul. comprised, viz. in the band of life, l which must enter
again into itself, and create a will in the life of Jesus
Christ, and endeavour after it, desiring it with a strong
will and purpose ; and not stay merely in the history, or
in the knowledge of it, and being able to speak of it,
and suppose the words and discourse make a sufficient
Christian, when the mind is still in mere doubt in
Babel. No, that is not the regeneration, but it must be
an earnest resolution ; the mind must in itself go forth
into the humility towards God, and enter into the will
of God, in righteousness, truth, and love.
13. And though indeed the mind is not able to do
this in its own ability, because it is captivated with the
spirit of this world, yet it hath the purpose in its power ;
and God is presented with [and in] the purpose, and
receiveth it in his love, and soweth therein the seed of
love in his virtue [or power], out of which the new
man in the life of Jesus Christ groweth. Therefore
all lieth in the true earnest [purpose], which is called
true repentance; for the receiving of the Word of
God, in the obedience of love, groweth not in the
earthly life, but in the new-born, in the life of
Jesus Christ.
14. Therefore the kingdom of heaven is a bestowed
bounty of grace for all those that earnestly desire it.
Not that it is enough to say to one's self, I have indeed
a will to yield myself earnestly to God, but I have
need to have this world for a while, and afterwards I
will enter into the obedience of God. That continueth
from one time to another, and from one day to another,
APPENDIX 767
and in the meanwhile the l evil man groweth ; if you 1 Or the child
defer it to the end, and then desire [and think] to be a of P«rdition-
heavenly fruit or birth, when all the time of your life
you have grown in the anger of God, in the abyss of
hell : No ; that is deceit, thou deceivest thyself.
15. The priests in Babd have after that no key to
open the kingdom of heaven for thee ; thou must enter
in thyself and be new-born, or else there is no remedy
for thee in this world, nor in heaven; thou standest
here in this [life] time, in the ground, and art a plant ;
but when death cometh and cutteth down the stock,
then thou art no more in the growing, but art a fruit ;
and then if thou art not food for God, thou dost not
belong to his table, and then God will not dwell
in thee.
16. For we know that the Deity only is the virtue to
the new birth, which [virtue], if thou longest for it, and
desirest it with earnestness, sowest itself in thy mind,
and in thy soul, out of which the new man in the life of
Christ groweth, so that in this world the earthly [man]
doth but hang to it. Thus the new man is in God in
the life of Jesus Christ, and the old man is in this world ;
of which St Paul writeth clearly in his 2 letter to the 2 Or Epistle.
Romans, that if we thus live in the new birth, we live
to God, but as to the old Adam, we are in this world ;
where then the source of the eternal band in the soul is
also changed, and the soul entereth in itself into the life
of Christ, into the holy and pure element; which in
some places of my 3 second book I call the Temarius » The Three
Sanctus. Principles.
17. This is not according to the understanding of the
Latin tongue, but according to the understanding of the
divine nature ; by which words is excellently expressed
the life of Jesus Christ in God the Father; as also
the characters or letters themselves and the spirit in the
syllables do signify ; wherein the birth [unigeniture or
eternal working] of the Deity is excellently understood.
Though indeed it is hidden to the historical man of
768 THE THREE PRINCIPLES
V
1 Or univer- the l school of this world, yet it is wholly comprehensible
sitiei. fo those that are enlightened from God, who then also
understand the source [or working property] of the
spirit in the letter, which at this time is not fit to be
set down here, and yet it shall be brought to the
understanding.
18. And there is nothing more profitable for man for
his beginning to the new birth, than true, earnest,
sincere repentance, with great earnest purpose and reso-
lution; for he must press into the kingdom of heaven,
into the life of Christ ; where then his Regenerator is
ready, deep in his mind, in the light of life, and with
desiring and earnestness helpeth [to wrestle], and so
soweth himself as a grain of mustard-seed into the
soul of man, as a root to a new creature. And if the
earnestness in the soul of a man be great, then the
earnestness in his Regenerator is also great.
19. And it is not possible to describe the New Birth
in Christ fully ; for he that cometh into it, can find it
only in himself by experience; there groweth another
bud in his mind, another man with other knowledge, he
is taught of God, and he seeth that all the labour in the
history, without the spirit of God, is but a confused
work of Babel. From whence strife and contention (in
self -pride) come, for they aim only at pride and advance-
ment, to recreate themselves in the lusts of the flesh, and
in self. They are no shepherds or pastors of Christ, but
ministers or servants of the Antichrist, they have set
themselves upon Christ's throne ; but they have erected
it in this world.
20. Yet the kingdom of Christ is not of this world,
but consisteth in power. And there is the true know-
ledge of God in no man, except he be regenerated in
God, out of his corrupted house of sins. Where then the
fierceness changeth itself into love, and he is a priest
of God in the life of Jesus Christ, who always seeketh
that which is in heaven in the wonders of God. And the
New Man is hidden in the old man, and is not of this
APPENDIX 769
world, but he is in Temario Sancto, in the holy body of
Jesus Christ, understand, in the virtue of his body.
21. For such also his covenant with us is, both in the
Baptism and in" the Last Supper. He took not the flesh
of his creature and gave it to his disciples, but he took
the body of the pure element [that is] before God,
wherein God dwelleth, which is present in all creatures,
but comprised in another Principle, and gave it to his
disciples to eat and to drink under earthly bread and
wine. So also he baptized the outward man with earthly
elementary water, but the inward new man he baptizeth
with the water in the holy pure element of his body and
spirit; which substance appeareth only in the second
Principle, and is present everywhere, yet is hidden to
the third Principle, viz. to the spirit of this world.
22. For as we know, that our mind reacheth all over
this world, and also into the kingdom of heaven to God,
so also the life of the pure element (wherein the creature /
Christ, and our new man in Christ standeth) reacheth
everywhere all over; and it is all over full of the
fullness of the life of Jesus Christ, but only in the
[one pure holy] element, and not in the four elements,
in the spirit of the stars.
23. Therefore there needeth not in our writings much
toil, nor hard consideration or study. We write out of
another Principle, no Reader understandeth us rightly in
the ground, except his mind be born in God. There ought f
no historical skill and knowledge to be sought for in
our writings ; for as it is not possible to see God with
earthly eyes, so also it is not possible that an unen-
lightened mind, in the earthliness, can comprehend *it. l tho ground
Heavenly thoughts and meaning can comprehend x it : of ?."
like must be comprehended by like.
24. Indeed we carry the heavenly treasure in an earthly
2 vessel, but there must be a heavenly 3 receptacle hidden 2 Or recep-
in the earthly, else the heavenly treasure is not comprised tacle'
nor held. None should think or desire to find the lily * ^ V688eL
of the heavenly bud with deep searching and studying,
49
770
THE THREE PRINCIPLES
1 of what
spirit it is
generated.
2 materia, or
material.
« like gall.
4 Or Vulcan.
6 Or friend.
if he be not entered by earnest repentance in the New
Birth, so that it be grown in himself ; for else it is but a
history, where his mind never findeth the ground, and
yet itself supposeth it hath comprehended it; but his
mind maketh it manifest * what spirit's child it is ; for
it is written, They are taught of God.
25. We know that every life is a fire that consumeth,
and must have somewhat to feed its consuming, or else
it goeth out ; so also we know that there is an eternal
band of life, where there is a matter whereon the eternal
fire feedeth continually, for the eternal fire maketh that
matter for food to itself.
26. So also we know that the eternal life is two-
fold, in a twofold source [quality or property], and
each standeth in its own fire. The one burneth in
the fierceness, and in the woe, and the matter thereof
is pride, envy, and anger, its source is like brimstone
spirit ; for the rising up of the pride, in covetousness,
envy, and anger, maketh together a brimstone, wherein
the fire burneth, and continually kindleth itself with
this 2 matter ; for it is a great 3 bitterness, wherein the
mobility of the life consisteth, as also the 4 striker up of
the fire.
27. Now we know also, that every fire hath a shining
and glance, and that glance goeth in itself forth from the
source [or quality], and enlighteneth the matter of the
source, so that in the source there is a knowledge and
understanding of a [thing or] substance. From whence a
mind and the might taketh its original of doing and
comprehending a will to somewhat, and yet was not
there in the originality. And that will, in itself, in the
source, goeth forth and maketh a liberty for itself in the
source, and the will desireth the liberty, that it might
stand therein, and hath its life from the will in the light,
and in itself, in the habitation, liveth without source.
And yet there it standeth in the originality, in the
ground of the source.
28. Thus, my beloved, worthy, seeking 5 mind, know
APPENDIX 771
and observe that every life standeth upon the abyss of
the fierceness; for God calleth himself, A consuming
fire; and also, A God of love; and his name GOD hath
its original in Ihe love, where he goeth forth out of the
source in himself, and maketh it, in himself, joy, paradise,
and the kingdom of heaven.
29. We all in the originality of our life have the
source of the anger, and of the fierceness, or else we
should not be alive; but we must look to it, and in
ourselves go forth out of the source of the fierceness,
with God, and generate the love in us, and then our life
shall be a joyful and pleasant habitation to us, and
then it standeth rightly in the paradise of God ; but if
our life stay in the fierceness, viz. in covetousness,
envy, anger, and malice, and goeth not forth into another
will, then it standeth in the anguishing source, as all
devils do, wherein no good thought or will can be, but a
mere enmity in itself.
30. Therefore these two lives, viz. the lif e in the loving
regeneration, and the life in the originality of the source
[or property], are one against another; and because
the life in the love is not inimicitious, therefore it must
suffer itself to be pinched, pierced through and wounded,
and upon it the cross is laid to be borne with patience of
meekness, and in this bud, in this ground [soil, or field],
a child of God must be a bearer of the cross ; and for
this end hath God appointed in himself a Day of
Judgment, and of separation, where then he will reap
what is grown in every life; and herewith shall all
forms of the eternal life be manifested, all must stand
to the manifesting of God's deeds of wonder.
31. Therefore, O man ! look to it, destroy not thyself;
see that thou grow in the ground [or field] of love,
meekness, and righteousness, and enter with thy life, in
thyself, into the meekness of Jesus Christ, in the
regeneration to God, and then thou shalt live in God's
source of love ; and so when the field of this l sprout is J Or bad.
taken away, then thy life is a fruit and plant of God,
772 THE THREE PRINCIPLES
and thou shalt spring and grow with a new body out of
the holy and pure element before God, in the life of
thy dear Saviour and Redeemer, Jesus Christ. Give
up [or dedicate] thyself to it, in this contentious
life, wholly and altogether, and so thou shalt with him,
through his death and resurrection, grow up in a
new man before God.
AN ALPHABETICAL TABLE
OF THE PRINCIPAL CONTENTS OF THE
SEVERAL VERSES OF THE BOOK OF THE
THREE PRINCIPLES
CHAP. Aaron. VEBSB
11. In the time of the lily Aaron giveth his garments to
the Lamb . 28
Abel.
20. Abel was not righteous by his own power and ability . 75
20. Of the Church of Abel 77-118
Ability.
20. Man's ability described 75
20. Man's own ability was tried in Cain . . . .96
Above.
14. How above and beneath are in the eternity . . 77
Adam.
4. Of Adam's misapprehension ..... 4
9. Adam was in the Garden of Eden and also in paradise
at once ........ 6
10. Adam and Eve were earth after the fall ... 3
10. What flesh Adam had before the fall ... 4
10. How Adam was an unreasonable beast ... 5
10. Of Adam's knowledge and bestial members after the fall 6,7
10. Out of what Adam was created . . . . 10, 11
773
774 THE THREE PRINCIPLES
CHAP. Adam. VERSE
10. How Adam, should have generated an angelical host or
numerous offspring . . . . . .12
10. A description of Adam's properties, or condition before
the fall .... . . 17-21
11. Before the fall A dam had other qualities . • 9-11
11. Why Adam was tempted .-•-.. 24
1 1. A dam's temptation at large, with all the circumstances 31-38
12. How long Adam was in paradise . . . 2-10
12. Of Adam's feeding, before his sleep . . . .16
12. Adam slept not before his fall . . . . .17
12. Adam's image, and the image in the resurrection are
all one . . . . . . . -17
12. Adam's spirit which he had from God, discourseth
with his spirit which he had from this world 36-47
12. Whence the original spirit, soul, and worm of Adam
proceeded ....... 49-51
12. What the difference is between Adam's young man and
young maid or virgin ..... 52, 53
13. How the heavenly body of Adam was changed . . 2
13. Of the pit out of which Adam is supposed to be taken 4
13. How A dam's side is repaired by Christ's side . . 17
13. How Adam's property was before his sleep . .18
14. The fall of Adam, his inward Tree of Temptation, and
tempting . . 34-36
15. How Adam could have eaten and generated in paradise 16
15. The Adamical man likened to a thief . . .35
17. Adam was captivated by the spirit of this world. . 2
17. Adam had not the image of the world before his fall . 3, 4
17. Adam was before the fall, as the just shall be when
they shall rise again .... .5
17. Where Adam was created ; both body and spirit . 6
17. A dam was not created to corruptibility . . .10
17. Out of what Adam was; and the spirit of his essences 12
17. A dam's food before his sleep 13
17. Adam was not a lump of earth, but he became such . 20
17. How, and how long, he stood in the garden : and con-
cerning his properties 25
17. What light Adam saw by in paradise . .25
17. How long Adam slept 29
17. Adam became another image in his sleep . . .30
17. How Adam was before and after his sleep . . .31
17. In paradise Adam saw from a threefold spirit . .31
17. Adam and Eve's horrible biting of the apple . . 33
17. Adam's condition before his sleep . . . .47
17. Out of what Adam's body was . . .47
THE CONTENTS OF THE THREE PRINCIPLES 775
CHAP. Adam. VBRSE
17. What was behind, before, and beneath Adam . . 49
17. How, and how long, Adam was in paradise . 50-53
17. How Adam^iell into lust and into sleep . . .54
17. Adam's properties after his sleep . . . .56
17. How Adam and Eve conversed in the garden . . 57
17. Ho \v Adam and Eve became altogether earthly . . 58
17. How Adam and Eve were both ashamed . . .80
17. What, and how, Adam was before his sleep . . 82
17. How Adam should have propagated . . . .82
17. How Adam and Eve heard the voice of God . . 83
17. How Adam became a fleshly man . . . .87
17. What Adam and Eve understood concerning the
Treader upon the Serpent ..... 102
18. Adam did eat in another manner after his fall . . 4
18. Adam could eat of no paradisical fruit after the fall . 6
20. Adam and Eve were ashamed after the fall . . 5
20. How Adam's clothes were made .... 6
20. How Adam and Eve kept together after their being
driven forth of the garden . . . . .44
20. What was in Adam and Eve's mind, was manifest in
Cain 81
20. Adam and Eve were terrified at the murder . . 84
21. Adam's great knowledge of the Mysteries ... 9
21. Out of what Adam was created, both body and soul . 10
21. The true ground of -4 dam's fall 11
22. Adam and Eve gat a body that belongeth not to the
Deity
22. Of Adam's body and soul after the fall . . .17
22. Adam should not have generated in an earthly manner '17
22. Adam's own will only could perish . . . .54
22. From whence Adam' a soul or will was breathed in 55, 56
25. Why Adam went into the world . . . .54
25. Adam's sleep and Christ's rest in the grave are all one 73
25. How Adam should have lived in paradise . . .92
Amjels.
5. From whence the angels have their bodies . . 24, 25
7. From whence the angels are
9. Why angels and spirits are eternal, and beasts not . 42
10. Whence the angels are generated . . . 41
11. How the angels were propagated . . . 4
14. Out of what they are created
15. Whence the angels have their being .
15. Which of the angels are fallen . . . . 5
776 THE THREE PRINCIPLES
CHAP. Angelical. Angels. VERSE
17. What kind of bones the angelical man had. . . 88
18. How the angel Gabriel was sent to a poor maid or
virgin .....•••
20. The care and striving the anyels have for man . . 78
22. Of the angels' great humility ... .74
Anna.
22. Why Anna was so long unfruitful . . . .69
Antichrist.
18. Of Antichrist's visitation
20. Whence Antichrist's kingdom taketh beginning .
20. Antichrist's kingdom is rejected of God . . .92
21. A large description of Antichrist . . . 28-38
Arts.
20. Why arts or trades were discovered . . . .10
Astronomer.
14. The astronomer knoweth nothing of a child's incarna-
tion in the mother's womb . . . . .26
Author.
1. Why the author writeth of God as if he had a
beginning ........ 4
2. How the author came by his knowledge . .6
3. The author writeth how the eternal birth must be
understood 3
3. Wherefore the author's writings serve ... 3
4. The author hath no more authority or power than
another ........ 6
4. The author warneth the reader concerning his
writings ........ 43
12. The author writeth no new thing . . . .15
14. The knowledge which the author's soul hath . . 39
14. All the author speaketh concerning God, heaven, the
element, and of paradise, is but as a small drop, in
comparison of the wisdom of God . . . .89
15. For whom the author hath written . . . .65
16. From whence the author hath his knowledge . . 1
16. From what spirit the author writeth . . . .51
20. When the author's writings shall be serviceable . . 2
THE CONTENTS OF THE THREE PRINCIPLES 777
CHAP. Author. VERSB
24. The author will write no lie of himself ... 1
24. The author counselleth us to follow him ... 2
24. The author's Earnestness, and excellent discourse 3-10
24. The author's hard combat 17-20
25. The author appealeth to the Last Judgment . . 30
25. The author is not zealous, out of any desire of his
own praise ........ 53
25. The author admonisheth to continue in simplicity . 69
25. Why the author must write so deeply . . 84
25. Why the author must write as he doth . . .107
27. What the author's teaching tendeth to . .8
Babel.
18. Why languages were confounded at Babel . . .27
18. Babel shall be served as the worshippers of the calf
were . . . . . . . . .71
18. Out of what Babel is sprung . . . . .82
19. Babel hath invented the ransoming of souls . . 1
19. Babel breaketh within itself ..... 2
19. What Babel is 3
20. Babel and the stars have the same government . .18
22. Babel blameth the devil for tempting of Christ . . 78
22. Babel condemneth them that search after hidden
Mysteries ........ 78
22. Of Babels punishment 79
23. Ba^el is on fire and burneth ..... 2
23. Babel shall be so talked with by the anger, that the
elements shall tremble ...... 50
25. Babel destroyeth and devoureth itself . . .82
25. We must not rejoice at her burning . . . .96
25. Babel is difficult to be known ; she is everywhere
all over ........ 97
27. Babel will bring in Epicurism ..... 23
Band.
20. The band of eternity standeth free . . . .65
Baptism.
4. Why baptism is commanded . . . . 14, 15
Beast.
3. The beast shall stand naked 8
4. The beast shall be spewed out . . 23
778 THE THREE PRINCIPLES
CHAP. Beast. VERSB
4. Why the leasts have no sin imputed to them . . 38
8. Of the creating of the beasts .... 37-39
11. Whence the venomous beasts are . . . .20
11. How the beast is enraged ...... 28
13. Why the bestial propagation is an abomination to God 6
15. What the beasts or living creatures are created for . 11
16. A beast is better than man that dieth without
repenting ........ 40
17. The beasts are not made of lumps of earth . . .22
18. The beast is greater than the Antichrist ... 2
18. How the beasts should have been managed, if Adam
had continued in paradise . . . . .10
18. God desired not that the bestial man should be . .11
20. The beast shall stand naked and bare . . . .29
20. A lamentation, because the beast hath made the
garden of roses a den of murderers and thieves 37, 38
20. The beast will be squeezed by the press in Babel . 38
Blood.
16. How blood cometh to be . . . . . .10
16. The blood wherein the soul stirreth is very sweet . 11
16. Why blood is forbidden . . . . . .11
Body.
4. Of what the body is created . . . . .19
21. The body cannot be destroyed before the appointed
time 62
22. Of the body which we lost 64
23. What is the food of the new body . . . .45
25. How the body of Christ shineth in the heaven . 75, 76
25. The body of Christ can be withheld by nothing in the
resurrection . . . . . . . .79
25. The body of Christ is infinite .... 79-81
25. How the body of Christ is received . . . .83
25. How the body of Christ is after the resurrection . 90, 9 1
Book. Books.
8. A field full of flowers is the most glorious book . .11
3. The books of theologists are mere histories ... 5
Bridegroom. Bride.
3. The coming of the Bridegroom 8
17. The Bridegroom's coming . . . . . .115
THE CONTENTS OF THE THREE PRINCIPLES 779
CHAP. Bride. Bridegroom. VEKSE
20. The bride of the beast hath three things to expect 115, 117
24. Where the Bridegroom embraceth his bride . .31
Gain.
20. Why Gain's hatred was against Abel . . . .44
20. Why Cain became a murderer . . . . .45
20. Cain was not rejected in the womb of his mother . 63
20. The description of the Cainish church . . 77-118
20. Why Cain grudged his brother anything . . .82
20. How Cain was stirred up to the murder . . .84
20. Cain's false faith was manifested . . . .91
20. Cain's amazement and fear . . . . .97
20. Cain's expulsion beyond Eden into the Land of Nod . 98
20. Cain is a looking-glass for men's own conceits . .99
20. How Cain was comforted again ..... 101
20. Whence Cain's anger against Abel proceeded . . 104
21. Cain was not wholly rejected ..... 2
21. Cain was cheerful again ...... 4
21. Who was Cain's accuser ...... 5
21. Cain sought out arts, and depended upon his inventions 6, 7
21. Cain's church and Christ's Church dwell together . 46
Called.
16. How and when it is that we are called . . .50
Candlesticks.
20. What the seven candlesticks are . . . .42
Centre.
10. What the centre is ... ... 40
14. What the centre is 67
Champion.
18. What manner of person the Champion in the battle is 20, 21
22. How the Champion or Saviour was conceived in Mary 37
25. Who was the Champion 42
Child. Children.
15. How a child shall be in the resurrection, that perisheth
before the kindling of the light of life . . .38
15. After the life is kindled, a child is of itself . 39
780 THE THREE PRINCIPLES
CHAP. Child. Children. VEHSE
23. A child newly born is as acceptable to God, as one in
years that repenteth of sin . . . . .31
16. We are all the children of iniquity, according to the
spirit of this world ...... 25
20. Why two sorts of children are generated from Adam
and Eve ........ 58
22. How we are the children of wrath . . . .25
23. How it is with many of the children of wicked parents 36
24. The very children of God hinder the Tree of Pearl . 32
Christ.
12. The temptation of Christ 12-14
18. The veil of Christ is done away ..... 1
18. The corporeity of Christ is inferior to the Deity . . 39
18. What was the seed to the creature of Christ . .41
18. Christ's incarnation, or becoming man . . 35-54
18. Christ the most wonderful Person in the Deity . . 52
18. Christ is the heaven of those that are his members . 84
18. Christ's incarnation ...... 85-91
19. Christ inviteth all 31
22. Christ is born of a pure virgin . . . . .29
22. How Christ received or assumed his soul . . .39
22. The incarnation of Clirist ...... 41
22. How Christ is our brother . . . . .45
22. Christ hath opened the gate of life for all . . . 48
22. From whence Christ is . . . . 52, 53
22. How Christ assumed or received our body . . .66
22. Christ's soul from whence . . . . . .67
22. Christ's soul is our brother . . . . .67
22. Christ's body is the food of our soul . . . .67
22. How Christ is a king 72
22. How Christ is a Person in the Trinity . . .75
22. Of the name Christus in the .language of nature . . 77
22. Christ's temptation 80-100
23. Of Christ's presence everywhere . . . 3-11
23. What Christ's disciples received in the Lord's Supper 13, 14
23. Christ bound the devils everywhere . . . .16
23. How we are foreseen in Christ . . . . 21, 22
25. Christ springeth up with his holy body through death 1 1
25. Of Christ's new body 12
25. The contemptible death of Christ is a stumbling-block
to the Jews, Turks, and Pagans . . . 15, 16
25. How Christ did sweat drops of blood . . . .22
THE CONTENTS OF THE THREE PRINCIPLES 781
CHAP. Christ. VERSE
25. Oirist's passion or course compared with Adam's
whole course of what happened to him . 23-40
25. What Christ kid off in death 47
25. Christ had heavenly flesh in the earthly man, and
we too ........ 48
25. How we put on Christ ...... 48
25. Christ hath borne our sins . . . . .52
25. Wherefore Christ's passion was .... 57-62
25. Christ's conversation forty days after his resurrection 88
25. Christ is not separated from us . . . . .89
25. Christ did eat after his resurrection . . . .91
2o. The description of Christ's ascension . . . 98-108
25. What Christ's body and throne is . . 104
25. How Christ sitteth at the right hand of God . . 106
25. Of Christ's creature 106
25. How Christ is, in heaven . . . . . .108
26. How the body of Christ was after his resurrection . 1-7
26. When Christ's body was glorified .... 2-4
26. Christ had not a body that was altogether earthly . 9
Christian. Christendom.
24. A Christian doth not rightly know himself . . 34
25. Christendom must expect the sign of Elias . . .82
Coining.
20. How the coining of gold and silver had not been needful 17
Commandment. Conversion.
17. Why the commandment was given to Adam . .16
24. What is required in conversion . . . . .27
Contention.
25. No contention is necessary or profitable . . .83
Counsellors.
16. There are five counsellors sitting in the brain . .22
Covenant.
18. What the covenant did profit before Christ came in
the flesh . 34
782 THE THREE PRINCIPLES
CHAP. Creation. Creatures. VERSE
23. How the creation endureth till the Last Judgment . 20
9. Why the essence or substance of the creatures is not
eternal ........ 37
9. The figure or shape of the creatures remaineth eternally 38, 39
14. In what form the creatures shall be in paradise . .33
14. Whence the creatures have their skill . . .34
18. The eternal and temporary creature in Christ were one 40
Curse.
18. What God's cursing is ...... 5
18. Before the curse there were no such evil weeds nor
living creatures as there are now ... 7
18. There was great difference of beasts before the curse . 8
18. After the curse fruit must be planted .... 9
20. What the curse of God is 93
Darkness.
4. From whence darkness hath its name . . . .48
7. How the darkness longeth after the light . . .13
Death.
13. What the first dying or death is, and whence it cometh 53
15. The abyss of death is in a young child . . .29
15. What death Adam died in paradise . . . .37
17. Wherein it is that death sticketh . . . .16
19. What dying or death is 12,13
19. What that is which is called the great death . .15
19. Conversion in the last hour of death . . . 40-42
Deity.
8. The Deity is manifest in all things .... 3
22. The Deity is invisible 63
Deluge.
18. Why the deluge, or Noah's flood, came . . 26-28
Despair. Doubting.
20. Whence despair ariseth 105-107
24. All doubting cometh from the devil . . . .28
THE CONTENTS OF THE THREE PRINCIPLES 783
CHAP. Devil. VERSE
2. The devils look into the first Principle ... 3
4. What the hell of the devil is 36
4. Neither the devil, nor the wicked, is made out of any
evil matter ........ 37
4. Whence the devils, angels, and souls are . . .46
4. The whole description of the devils and their fall 64-74
8. The devil is the world's teacher . . . . .13
9. The devil knoweth not paradise .... 7
10. Why the devil cannot be helped . . . .50
10. How the devils should have been, if they had not
fallen . 51
11. The great number of devils : wherefore they fell .1,2
11. The devil's mind was the cause of the lifting up of
himself ........ 1-3
14. The devil would domineer over the heart of God . 43
15. Whence the devils have their name .... 5
15. The devils are the cause of their own fall ... 6
15 Out of what the devils are created .... 7
15. The devil's impotency over a child . . . .26
15. The devil's kingdom is sown also in the copulation . 33
15. How we can tread upon the head of the devil . . 44
15. How the devil's kingdom is held captive . . .58
15. The devil tempteth man in the first Principle . . 59
15. What the hunger and satiating of the devil is .61
17. How the devil won the game of Adam . . .62
17. After the fall the devil and man were both in one
kingdom ........ 62
17. How the devil mocked God in his mind when Adam
was fallen ........ 63
17. Whither the devil flieth in his pride . . . .64
17. The devil is executioner ...... 66
17. The devil is the driver forward to all mischief . . 67
17. The devil holdeth the soul fast 74
17. The devil is the highest cause of Adam's fall . . 93
17. The devils sported with man's image when it was fallen 96
17. The devil understood not the promise of the Tread er
upon the Serpent ....... 97
17. The devil's judgment is hidden to him . . .100
20. The devil's weeds or tares are sown among the wheat . 30
20. The devils danced at Cain's murdering his brother . 84
21. The devil holdeth his swine's apples before the soul . 51
21. The subtlety of the devil against the constant soul . 54
21. The devil also stirreth up the children of God against
the soul ........ 55
21. What the devil's saddle horse is . 63
784 THE THREE PRINCIPLES
CHAP. Devil. VERSE
23. Where the devils are . . . . . .16
23. The devils have no power of the soul of a child before
the time of its understanding . . . .38
24. Who are the devil's bloodhounds . •'-.'. .11
24. How the devil seduceth the soul . . . .13
24. The devil watcheth for the soul when flesh and blood
judgeth of anything . . . . . .15
24. The devil's tricks to entrap the author . . 16, 17
25. Where the devil and the wrath are captivated . .13
25. In what place the devils are ..... 42
25. The devil's bitter salt, wherewith men rub one another 56
25. How the devils tremble at Christ's death . . .71
25. The devil is blind in the light . . . . 71
25. The devils dwell not far from Christ .... 105
26. How the devil would needs be God, when the Gospel
began . . . . . . . . . 23
27. How the devils shall tremble at the Last Judgment . 13
Discourse.
12. The wonderful discourse of Adam's spirit in
paradise ....... 36-47
14. The discourse and agreement between the elements
in the incarnation of a child . . . 22-30
24. The discourse of him who fell among the murderers
between Jericho and Jerusalem .... 4
Doctor.
9. The doctor who is in the School of Pentecost, is in
respect of the author, as Paul was in respect of the
other Apostles ....... 47
13. Though the doctors kill men, thinking to find, by
anatomy, how the incarnation of a child is, yet it
is in vain ........ 42
Doctrines.
27. Though several sorts of doctrines, yet must not all be
rejected ........ 21
Dominion.
20. Dominion cometh not from the love of God . . 36
20. Whence dominion ariseth ..... 86-88
25. Whence dominion cometh . 55
THE CONTENTS OF THE THREE PRINCIPLES 785
CHAP. Earnestness. VERSE
16. The earnestness that we must use in taming our body . 42
1 6. With what earnestness we must set upon the new birth 48
17. The earnestness that the mind must use . . .79
24. The earnestness of the soul maketh the devil weak and
faint . 30
Earth. Earthly.
5. From whence earth hath its consolidation ... 7
5. Whence earth, water, and the rocky cliffs came to be
so as they are ....... 29
15. Of what earth and stones are ..... 7-9
15. God willed not the earthly copulation . . .35
17. Where earth and stones are generated • . . 8
25. Why the earth trembled at the death of Christ . . 44
27. Earthly knowledge vanisheth in the Judgment . .19
Election.
17. Of election before the foundation of the world . 102, 103
20. How little knowledge Babel hath of the election . . 59
Element. Elements.
14. A description, what the one element is . . 41, 42
14. Of the one element, and of the four elements . 44-46
14. What the one pure element is . . . .88
17. The element out of which the four elements proceeded
in the beginning is without understanding . . 7
22. What the eternal element is . . . . 19, 20
22. The one element is substantial ..... 62
17. Where the elements have their original . . .48
22. Why the elements trembled . . . . .46
Eve.
13. Eve's creation described ..... 12-20
13. The soul and form of Eve before the fall . . 34-36
15. Why God must make Eve 18
17. Eve was created for the corruptibility . . .10
17. How Eve was beguiled ...... 32
17. How Eve was created ...... 55
17. Eve was beguiled through her carelessness . . .57
18. The sentence upon Eve ...... 19
20. Eve and the Apostles thought the same thing . . 44
50
786 THE THREE PRINCIPLES
CHAP. Evil. VEBSE
1. The evil is not God 2
1. What is the first matter of evil .... 5-14
20. The evil domineereth over the good, but God hath not
ordained that it should be so . . . 29-30
21. Evil and good are in one another . . . .17
24. From whence evil thoughts come . . .29
Faith.
17. The author sets down eight Articles of Faith . ,116
18. Wh&t faith is able to do 76
Fall.
11. Of Lucifer's and Adam's fall . . ... 5
11. How their fall was foreseen . . . . .22
11. Reason speaketh against the fall . . . 29
18. How God willed not, and yet willed, the fall . 12, 13
Father.
15. How father and mother are warned . . . .25
17. Where God the Father generateth the Son . . 85
20. Of the drawing of the Father 61
25. How God the Father is reconciled . . . .44
Fear.
23. Why we ought not to fear or be afraid • * . .25
Feast.
25. What is a good feast 86
Figures.
20. The figures of all things remain eternally ... 9
Fire.
5. How theatre is in the water . . . . .20
7. The original of the^re, air, water, and earth . .12
7. The fire, air, water, and earth, have every one their
creatures, according to their quality . . 31,32
10. What the fire in this world, and in hell, is . 45, 47
14. The blossom of the fire raoveth above the heart . . 22
15. How the fire is kindled in the heart . . . .50
27. Of the fire by which the world shall perish . 9-13
THE CONTENTS OF THE THREE PRINCIPLES 787
CHAP. FOX. VERSE
19. How some have the fox hanging to their coat when
they die ^ ..... 39
Gall.
14. How the gall cometh to be in the incarnation . .15
14. How the gall, heart, liver and lungs, are set in order . 18
14. The gall kindleth the warmth in the heart . . 20
Garment.
19. He that will be heard of God, must put off the
garment of abomination . . 48
Ghosts.
19. Concerning ghosts of deceased people that walk . . 22
God.
1. What God is. The essence of all essences is generated out
of him 1, 2
1. How he is called an angry God ..... 6
1. God is not called God according to the first Principle . 8
2. The eternal working, or generation of God ... 8
4. Where we must seek God 8, 44
4. God is sought, by Antichrist, above the stars . . 23
4. Without God there would be nothing . . . .31
4. God knoweth neither beginning nor end in himself . 54
7. Where we must seek God ..... 15-19
7. Why God is called God 19
10. How God is near to us .48
14. Where God dwelleth . .... 80
15. Whom God desireth to have 26
16. We are deficient in our glory in God .... 1
17. God was not so wrathful at the mere biting of the
apple ......... 1
17. How God is king of the land 67
19. God is nearer to us than the saints departed . .31
20. God hath no pleasure in judgment . . . 20-26
20. God is not at odds with himself . . . .60
20. God hardeneth none .62
20. God did not will there should be any devil . . 64
20. God knoweth what will come to pass . . . .64
20. God's foreseeing ....... 66
20. Whom God draweth . .67
788 THE THREE PRINCIPLES
CHAP. God. VERSE
20. God did not consent to Cain's murder of his brother . 93
21. All things in this world are of God .... 1
21. God cometh to help all things ..... 2
22. God and paradise are incomprehensible, and stand in
all things 32
22. From what the name of God hath its original . . 35
22. Why God became man . . . . . .43
22. God and the pure element are become one . . ,63
23. Both good and bad men must manifest the wonders
of God 26
24. God armeth the soul against the devil's treachery . 13
25. Why God must come into the soul .... 9
25. Wherefore God must enter into death . . .10
25. God reproached Adam, when he said, He is as one
of us . . . . . . . . .40
25. God and man hung on the cross . . . .41
25. The grace of God is for all men . . . . .64
25. The anger of God is neither good nor evil . . .70
27. What God is 7
27. God giveth the seed to be sown . . . . .27
27. God will not cast all away 28
Good.
17. Why God said, It is not good for man to be alone . 27
Ground.
27. What the ground is wherein the heaven soweth seed . 27
Guts.
14. How the guts are made ...... 21
14. Wherefore the stomach and guts are . . . .27
14. Wherefore the guts are long and folded . . .28
Hand. Hands.
25. What the hand of God is 107
14. What hands are in the incarnation . . . .27
Hearing.
15. What the hearing is ... . 67
THE CONTENTS OF THE THREE PRINCIPLES 789
CHAP. Heart. VERSE
9. Out of what the Heart of God is generated . . 43
10. The Heart of God is unchangeable . . . .41
12. What the Heart of God is 3
15. Nothing is created out of the Heart of God . 63
19. Why the Heart of God became a human soul . . 6
23. The eternal birth of the Heart of God 10
Heaven.
6. Why heaven is so called ... . . 17
7. What the heaven is wherein God dwelleth . . .14
17. Of the heaven wherein God dwelleth . . . 77, 78
19. Heaven and hell are everywhere all over . . .62
19. The kingdom of heaven is in all things . . .64
20. Heaven and hell strive about the children of Eve . 47
21. What heaven is 19
22. What heaven (Himmel) signifieth in the language of
nature ......... 74
24. What the joy of heaven is 26
27. The heaven will new make another age . . .21
27. Heaven is the sower of the seed that God giveth . 27
Hell.
9. What hell shall be . .... 22
9. What hell fire is 30
17. What the paradisical sugar of hell is . . . .93
18. The source or torment of hell is the joy of heaven . 16
19. The kingdom of hell is in all things . . . .64
Humanity.
22. Of Christ's humanity, what man died, and what man
died not, in Christ's death 46
23. David prophesieth of the eternal humanity of Christ . 15
Image.
10. What the image of God is . . . . . .9
14. Wherein the image of God consisteth . . .55
17. Whence the image of God is . . . .13
21. The image of heaven, earth, and hell, in one person . 21
790 THE THREE PRINCIPLES
CHAP. Immanuel. VERSE
22. The fairest gate of this book is Immanuel . . .24
22. What Immanuel signifieth in the language of nature . 73
Inns.
22. How there are two eternal inns ..... 3
Jehosaphat.
9. Christ cometh with the fair lily in the valley of
Jehosaphat . . . . . . . .17
13. In the valley of Jehosaphat, the angel of the Great
Council cometh with a golden charter . . .11
Jesus.
22. What Jesus signifieth in the language of nature . .76
25. How we put on Jesus Christ . . . . .48
Jews.
25. How the Jews shall eat with the Lamb . . .50
25. Jews, Turks, and other nations, are admonished . . 95
Jezabel.
25. The throwing out of Jezabel is coming . . .95
John. Joshua. Israel.
23. Why John was born before Christ . . . .28
20. Joshua was a type of Jesus 27
20. Wherefore Israel stayed 40 years in the wilderness 22, 23
Judge. Judgment.
27. When the Judge of quick and dead cometh . .11
17. The devil doth not wholly know his judgment . . 100
27. A description of the Last Judgment . . . 1-20
27. Why a judgment is appointed ..... 4
27. Judgment ought not to be lightly pronounced . . 29
Key.
4. Where the key to wisdom lieth 30
9. The key to the knowledge of the paradise . . 25, 26
18. The key which openeth the rich chest of gold . . 99
THE CONTENTS OF THE THREE PRINCIPLES 791
CHAP. King. VERSE
15. What strife about the king of life in a child . .41
Kingdom. Kingdoms.
16. God's kingdom goeth not backwards . . 27
20. Two kingdoms wrestle in man . . . . .31
20. The kingdom of Christ is not desired by many . .31
20. How the kingdom of God may have the victory . . 48
20. The kingdom of wrath in Adam and Eve was very
great ... 69
21. Three kingdoms in man, and he is the field or ground 22-25
25. Wherein the kingdom of heaven consisteth . . 65
26. What the kingdom of heaven is . . . . .10
Keeper.
20. Who is the keeper of the Tree of Life . . .41
20. How the sword of that keeper is made blunt . . 42
Knowledge.
3. It was once not good for us to have the knowledge of
the fierceness, but now it is highly necessary . . 2
Lad. Lazarus.
18. Antichrist's throne will be destroyed by a lad . . 56
18. In Hebron there is a root to cure Lazarus . . .57
Learned. Learning.
3. Why the learned forbid us to pry into God . . 6, 7
26. The pride of the learned was the destroyer of the first
pure Church . . 16-34
9. How learning is to be attained . . . . .46
Life. Lives.
14. Where the life is generated in man 1
19. What the great life is .... .15
22. There are two eternal live* ..... 7
Light.
8. Of the light of the first day 6
14. Of the light which men see by in paradise ... 2
14. Between light and darkness there is a great gulf . 77
792 THE THREE PRINCIPLES
CHAP. Light. VERSE
15. How the light of life is kindled in the incarnation of a
child .49
16. Light striveth against darkness . . . . .10
16. Of the liyht of the three Principles . . . .12
22. The light hath no centre ...... 35
Lily.
10. The lily shall grow in the devil's supposed kingdom . 33
11. Of the lily which shall shortly grow, and bring us the
true knowledge in the Trinity . . . .28
13. The branch of the lily which the virgin holdeth in her
hand . . . . . . . . .61
14 The smell of the lily will spoil the cornered cap . .39
15. The lily cometh after the great shower . . .26
15. All is open in the time of the lily, and then the tincture
is the light of the world . . . . .54
17. Wherefore we have need of the lily . . . .36
17. How the beast will be destroyed by the lily . . 37
17. In the time of the lily much shall be revealed . .100
19. In the lily-rose, the doors of the Mysteries shall fly open 61
20. The description of the lily-time . . . . .15
20. The branch of the lily shall be planted in the garden of
roses, and the sick Adam shall eat of it . . .38
25. A secret concerning the time of the lily . . .50
25. The Jews, Turks, and other nations, have no time to
expect, but the time of the lily, the sign whereof is
the sign of Elias ....... 95
27. Where the lily may be found, where not . . .32
Limbus.
22. What the divine limbus is 21
Lovf.
20. In the breaking of the anger the love appeareth . .59
20. Love is generated out of the anger . . . .65
Lucifer.
4. Why Lucifer is so called 67
5. Whence Lucifer, being spewed out, proceeded . . 7
5. Which was the kingdom of Lucifer before his fall . 17
5. How Lucifer was thrust out of heaven . . 25-30
6. How Lucifer's kingdom was shut up ... 6
THE CONTENTS OF THE THREE PRINCIPLES 793
CHAP. Lucifer. VERSE
8. Of the fall of Lucifer
10. Whence the fall of Lucifer and his angels proceeded . 48
10. Lucifer and-his legions: the father thrust out for the
child's sake ........ 49
] 0. Why God's love came not to help Lucifer . . .50
11. The ground of Lucifer's and Adam's fall ... 5
14. Lucifer was thrown down for his pride
15. Where Lucifer stood before his fall . . . .10
25. Which was Lucifer's throne, and whither he fell . 103
Lust.
20. Lust is the first beginning to act
20. Lust and the mind are two distinct things . . .76
Magistrates.
20. Strife between magistrates and subjects . . 33, 34
20. Subjects or inferiors cry against their magistrates or
superiors ......
21. Magistracy useful ...... 39-43
Man.
3. How man became naked and bare
4. How the new man is one with the Father and Son . 9
7. Man is a whole spark, but not God himself
10. God created but one man only . . .12
11. Why God created but one only man .
13. What the duty of a man is towards his wife . . 20
13. How man is in the mother's womb . . 54-60
14. Man's glory above the beasts . . . 5, 6
14. What man's ability is ...
14. How far man and beast are alike . .56
14. Why man is so highly graduated . .57
15. Wherefore and of what man was created . . 12-14
15. How man lost paradise .... .19
15. How man may live in paradise here in this life . . 20
15. How man wilfully lets in the devil . . . .22
15. Why man must be out of that which is eternal . .63
16. The prevention of man's being a living devil . . 26
16. How man is differenced from the beasts . . 28-31
16. Whence man speaketh that which is good .
16. Three men in man striving against one another . 33, 34
16. How man is formed an angel
16. How man after his death is either an angel or a devil 37
794 THE THREE PRINCIPLES
CHAP. Man. VERSE
17. Whence Adam gat the name man . . . .15
17. God did not make man of a lump of earth . . .22
17. Why man's body must perish ..... 23
17. How man in the fall fell among murderers . . .60
1 7. Man's misery between the fall and the Word of Promise 61
17. Man in this life dwelleth in the abyss with the devils 65
17. How man dareth do what the devil dareth not do . 78
17. In the beginning man had no bestial members . .81
18. It is the love in the Heart of God only that helpeth . 80
19. Man's image standeth in three Principles . . .10
20. By the law man cannot come into paradise. . . 28
21. The inability of man's spirit . . . . 18, 19
21. How man hath the balance between two wills . . 20
21. Man not to be condemned for that which is outward . 26
21. What man's condemnation is . . . .27
22. Of what and for what man is created . . .12
22. Wherein man is foreseen . . . . .23
22. Which is the right new man . . . 25, 26
22. The new man is hidden in the old . . . .32
22. In what manner man is greater than the world . . 50
22. How long men were the Father's . . . .71
22. Who was the man to the incarnation of Jesus Christ . 71
23. How the neAv man groweth on the soul . . .17
23. Jesus Christ's becoming man lay not in us . . .31
23. The food of the new man ...... 45
24. The old man committeth sin . . . . .35
24. The old man is swayed by the new . . . .35
24. The new man groweth out of the old . . . .37
25. The new man striveth against the outward man . . 4
25. How man in the second Principle was created in that
place, out of which Lucifer was thrust forth . .103
25. How God prevented, that man in his fall became not
a devil also ........ 103
Marriage.
20. The fast band of marriage or wedlock . . .55
20. Wedlock or marriage is tolerated by God . . .55
Mary.
18. An exposition of Mary's name 35
18. Mary is saved only through her Son . . . .83
18. Mary standeth upon the earthly moon . . .92
18. Of Mary's lustre and glory 93
THE CONTENTS OF THE THREE PRINCIPLES 795
CHAP. Mary. VERSE
18. Invocation doth not belong to her . . . .94
18. Where Mary dwelleth. She is no goddess . 94-96
22. Why Mary is called, The blessed of all women . . 31
22. Wherein Mary is a pure virgin . . . . .34
22. Whence Mary is 34, 52, 53
22. In what body Mary was impregnated . . .52
26. How wonderfully the ancients have spoken of Mary . 6
Matrix.
8. The matrix of the earth stood in death till the third
day, like Christ 10
Meer.
6. Of the word Meer, or sea, in the language of nature . 15
Mercy. Mercifulness.
23. How the whole mercy or mercifulness of God is become
19
Metals.
6. How metals came to be . . . . . 10,11
Mind.
10. The mind is the god and creator of the will . . 49
11. How the mind is free ...... 30
15. The mind is its own in the free will . . . .44
16. The mind hath three things in it
16. What the mind is ....... 4-7
17. How the mind is after the breaking of the body . 41-44
Miracles.
18. Of the miracles which have been done by the saints 77, 78
Misrule.
25. Who is master of misrule upon earth . . . .62
796 THE THREE PRINCIPLES
CHAP.
10. Why Moses wrote so mystically . . . . .22
17. Why Moses hangeth the veil before his face . .21
17. The veil of Moses is taken away in the death of
Christ ......... 36
17. Why Moses hangeth the veil before his eyes in the
description of the serpent .... .98
18. Why Moses was raised up . . . . . .29
18. Why Moses' face was made bright . . . .32
20. Why Moses must enter into life through death . .27
20. Moses, his wonderful speech about Adam and Eve's
driving forth of the garden . . . . .39
20. What is the veil of Moses, where God set a mark
upon Cain ........ 101
26. Why Moses brake the tables ..... 5
Murderess.
15. She is a murderess that destroyeth the fruit in her
womb ......... 39
Nature.
3. How the birth of the eternal nature is . . 9-19
8. Why nature longeth to be freed from vanity . . 32
15. The haughtiness of nature compelleth not . . .22
Near.
19. Near and far off is all one in God . . . .62
Necromancer.
16. Where the necromancer is generated ; the author must
conceal much because of the devilish enchantments 6
Number.
14. How great the number of men shall be . . 47, 48
Overcome.
21. We must first have once overcome in the storm before
we attain the high knowledge . . . .53
THE CONTENTS OF THE THREE PRINCIPLES 797
CHAP. Paradise. VEBSB
8. Of content in paradise . . . . . .11
8. Where the paradise is in which the angels dwell . 30
8. A scholar in paradise learneth more in one hour, than
in thirty years in the universities . . . .36
9. Paradise and the garden are two things; where
paradise is, and what are its properties . . . 3-5
9. Of the gulf that is between paradise and this world . 7
9. How there is comprehensibility in paradise . .18
9. The fruit, fire, light, and air in paradise . . .20
9. Paradise is infinite ; the shadow of all created things
remaineth eternally in paradise . . . .21
17. The author cannot describe the joy of paradise . .14
1 7. What is called paradise . . • . . . .48
17. How paradise did hide itself from Adam and Eve . 59
19. Reason seeketh paradise, out of which it is gone
forth • ....-..' 60, 61
20. Paradisical love is destroyed by the devil . . .28
20. What the sword of the Cherubim before paradise is . 40
25. What our paradise is, where our essences spring in
God, and where we put on Christ . . . .48
Pearl.
21. How the pearl is sown imperceptibly . . . 48,49
24. How the tree of pearl groweth in the storm . . 32
24. The pearl sticketh not in the outward man . . .34
25. The garland of pearl may be lost again ... 5
25. How the pearl may be found . . . . .16
27. How the pearl may be distinguished from weeds . 30, 31
Possibility. Possible.
15. The possibility or ability of seeking is in every one . 21
20. The description of the possibility or ability that is
in us . . . . . . . . .75
20. Man's possibility or own ability was tried in Cain . 96
25. Wherein lay the possibility of our redemption . . 8
25. What possible, what impossible for us ... 94
Pray. Praying.
25. How men ought to pray ...... 85
19. Man's praying for, or intercession, how far it availeth 52, 53
798 THE THREE PRINCIPLES
CHAP. Principle. VERSE
5. What a Principle is .... 6
15. The working of the three Principles in a child in the
mother's wouib or body .... 50-55
16. There are two eternal Principles . . . .27
25. Why the third Principle is created . . . .103
Prophecies.
17. Why the prophecies are written so darkly about the
Treader upon the Serpent . . . . .100
Purgatory.
18. The purgatory upon which the beast hath built his
kingdom ........ 98
18. Purgatory expounded, which hath been so much
disputed 102, 103
19. Where purgatory is ....... 15
20. Of the true purgatory, and of the false purgatory 73,74
Putrefaction.
19. The putrefaction of the soul when one dieth; the
author desireth not to partake of it . . 42, 43
Quality.
10. Whence the name of quality ariseth . . . .42
Reason.
17. Reason is afraid of the clear countenance of Moses . 34
17. Reason maketh of God an unmerciful devil . . 35
Rest.
25. Of Christ's rest in the grave .... 67-74
Resurrection.
25. Christ's resurrection described .... 75-92
Rich.
16. The rich go hardly into the kingdom of heaven . .43
25. Hard for a rich man to enter into heaven . . .65
25. The rich need not give away their goods . . .66
THE CONTENTS OF THE THREE PRINCIPLES 799
CHAP. Rulers. VERSE
21. Of the office of the rulers or magistrates . 39-44
Stunts.
18. The saints interceding availeth not . . . 73-79
18. The invocation of the saints is against the nature of
the first Principle . . . . . . .97
25. Who those saints were that went out of the graves at
the death of Christ .... .46
25. The saints admit no legates or ambassadors . . .86
Satan.
4. How Satan is become a devil ... .21
School.
19. How the author's school is to be understood . .33
22. Where the scholar in the school of this world must
leave off, and the scholar in God's school begin . 30
23. No scftooMearning, art, or science, availeth before God 2
Seals.
20. When the seven seals are opened . . 42
Seed.
17. What is meant by the seed of the woman . .99
Seeing. Senses.
12. Wherein seeing consisteth ....
15. How the seeing can be . .66
15. Wherein the senses consist . .58
Seeking. Seekers.
16. How our seeking must be .
27. That now there are many seekers . . . .22
800 THE THREE PRINCIPLES
CHAP. Serpent. VERSE
15. The Treader upon the Serpent is instantly needful in
the incarnation of a child . . . . .24
18. Why the Treader upon the Serpent must be generated
without the seed of a man . . . . .20
20. What the head of the Serpent signifieth . . .95
Sin.
1 7. How sin is sin . . . . . . . .71
17. How all our doings are sin . . . . .76
19. How sins are when they are washed away . . . ,37
20. Wherein sin sticketh ...... 76
22. Original or inherited sin is in the soul . . . 70
24. The old, not the new man, committeth sin . . .35
Sleep.
12. What sleep is . 18
Smell.
15. A description what smell is ..... 70
Sodom.
1 8. Why punishment came upon Sodom . . . .28
Soul.
2. Whence the soul hath its original . . 2
2. How the soul looketh into the first Principle . . 2
2. How the enlightened soul looketh into the second
Principle ...... .4
4. What is the chariot of the soul . . . . .18
4. Out of what the soul is, and how it becometh a devil 20, 21
4. How the soul cometh to be an angel . . . .22
4. How the soul cometh to be full of lies . . .23
4. An assurance that the soul is come from God . . 40
5. The devil cannot see a soul that is in the light of God 5
7. Whence the soul is . . . . . . .2
10. A description of the soul . , . . . 13-16
12. The soul hath three Principles in it . . . .56
13. Another description of the soul . . , 30-33
THE CONTENTS OF THE THREE PRINCIPLES 801
CHAP. Soul. VERSE
13. The soul is the roughest thing in man . . .30
13. The soul remaineth eternally in the tincture . . 45
14. How the soul is, and out of what it cometh . .10
14. When the soul cometh into a child . . . .10
14. The soul is not at home here in this life . . .11
14. How the soul seeth with two lights . . . .12
14. Where the soul resteth after its decease . . .13
14. How and wherewith the soul can see . . . .38
1 4. What is the cabinet or treasury of the soul . . 54
15. Whence distempers come into the essences of the soul 52
15. Whence are the essences of the worm of the soul . 62
16. The blessed souls have no knowledge of the evil . . 47
17. How the soul is bound with two chains . . 69
17. How the soul is in a hard prison . . . .84
17. What light the soul hath after the breaking of the
body - 105
17. What body the soul getteth at the Last Judgment-Day 106
17. How hardly the soul getteth into the kingdom of heaven 110
17. How the soul cometh into Abraham's bosom . .111
18. What the soul is . 30
18. Lamentation over the masses for souls . . 100, 101
19. How we may find the disquietness of the soul . . 1-4
19. Whence the soul is : its first condition, and fall . . 5
19. What the regeneration of the soul is . . . .5
19. Of the souls that are not at rest . . . . .7,8
19. The soul is a sparkle from the Almightiness . . 10
19. What the body of the soul is 10
19. The soul is bound with three bands . . . .11
19. What the soul's dying is 14
19. Of the going forth of the soul .... 16-21
19. How the soul is incomprehensible, and also may be
comprehended . • . 19, 20
19. The damned soul seeth the cause of its misery . . 23
19. What light the soul of the wicked hath . . .24
1 9. How the soul waiteth for its body . . 25
19. Of the power and ability the soul hath . . .27
19. How the soul departed can appear . . 28
19. Where the unregenerated souls remain . . 49, 50
19. What the masses for souls are . . . 54-56
19. Of the soul which turneth at the last . . .58, 59
19. Out of what the soul is generated . . 65
19. How the soul remaineth in hell . . 65
19. The soul needeth no going out nor in . 67
19. Where the soul of the wicked remaineth . . .68
20. Of the fear the soul hath in the hour of death . . 53
51
802 THE THREE PRINCIPLES
CHAP. SOUl. YKD-K
21. How the soul longeth after the sweet taste of the pearl 50
21. How the soul striveth with the devil about the pearl . 50
22. What and whence the soul is . . . 13, 14
22. How the soul is free ....... 14
22. What is the right body of the soul wherein God dwelleth 15
22. How the soul is regenerated in the soul of Christ . 38
22. None attain another soul, but another body . . 40
22. How Christ hath redeemed the soul . . . 40-42
22. What image the soul of the wicked shall have . . 44
22. How the soul hath turned away its will from the Father 58
22. The miserable condition of the averted soul, . . 59
22. Of the tincture of the soul that is in the fear of God . 70
22. The soul is not free from original sin . . . .70
22. The soul of Christ is half from Mary's tincture . . 70
22. We attain no other soul ...... 85
22. The soul cometh to be renewed . . . . .85
22. How the soul is perfectly redeemed . . . .86
23. What food the soul must have .... 7-11
23. Of the food of the soul 45
23. How the soul is an adulterous whore . . . .48
24. How hard a departure that soul hath that deferreth
repentance ........ 22
24. How the soul of the wicked is, after its departure 23-25
24. How the soul falleth many times into sin against its will 34
25. How the soul is tied fast to two chains . . . 6, 7
25. How the soul is created . . . . . .19
25. How the soul hath reflected itself . . . .20
25. How the soul was enlightened . . . . .43
25. How the souls of the blind simple people come before
God .... . 62, 63
25. Where Christ's soul was in his death . . . .72
25. Where the souls rest till the Last Judgment-Day . 76
Sound.
15. Sound is eternal ; and sound or noise is of a higher
nature in man than in other creatures . 69, 70
Spirit. Spirits.
7. The created spirit of man ; its power before the fall . 4
13. The spirit of the great world reacheth to get the virgin,
as a thief reacheth to pluck fruit in a garden . 40
14. The inability of the spirit of this world ... 7
THE CONTENTS OF THE THREE PRINCIPLES 803
CHAP. Spirit. Spirit*. TEMI
14. The spirit of the earth discourseth with the three
elements . . . . . . U9, 30
14. What spirit is the Holy Ghost . . .82
14. Whither the Holy Spirit goeth when he proceedeth
from the Father and the Son . . .83
1 6. What spirit goeth forth from a proud man . . .38
1 6. What spirit goeth forth from a deceiver
17. Whence the spirit of man is 81
20. The spirit of fierceness would also be manifested . 12
22. What is the spirit of the pure element . . .21
27. What spirit is .7
9. A description of the transitory spirit* . . 42
15. For what the spirits are created . . 11
17. How the spirits appear in hell ... .99
Starry. Stars.
2. The starry spirit seeth into the third Principle . . 4
15. How far the power of the stars reacheth into the incar-
nation of a child . . . . . . . M
15. What the stars are 48
16. The stars or constellation frameth no human image 20-25
16. The stars or constellation frameth bestial properties in
man . . . . . . . . .21
17. Out of what the stars are 48
17. How the stars are the councillors, and God king of the
land, and the devil hangman . 67
20. What the seven stars in the Revelation of John arw . 42
20. How the stars image or imprint themselves in the
incarnation of a child . . . 70-72
Stones.
20. In the lily-time, silver and gold will be as little worth
as stones ....
25. Wherefore the stony rocks did cleave asunder at tin-
death of Christ .
25. Why the stone was rolled from the grave .
26. Houses of stone built for the learned to serve God in .
Strife.
16. Of the strife that is in man
21. Of the strife that is in the regeneration
804 THE THREE PRINCIPLES
CHAP. Substance. VERSE
2. The divine substance or essence is inexpressible . . 1
15. There is an eternal unchangeable substance or essence 1
26. Which is the Ternarius Sanctus .... 8
Sun.
5. Now the sun is a figure of the Heart of God . 10-13
6. How the heathen have gazed upon the sun . . 3
6. How the sun in its kind worketh continually . . 3
8. The sun is the goddess of the third Principle . 12-22
8. How the heathen have gazed at the sun and stars . 15
14. Why God let the sun come forth . . . .43
25. Why the sun was darkened at the death of Christ . 44
Sword.
26. Of the sword that is upon Babel . . . .34
Taste.
15. Of the taste and feeling in a child . . . .71
Teachers.
18. Teachers, at which the elements shall tremble . . 61
26. How the teachers were honoured at first . . .17
Temple.
25. Of the temple which Ezekiel writeth of .49
Ternary.
26. What the holy Ternary is .8
Testaments.
23. Of Christ's Testaments, which Babel contends about . 1
23. A description of the Testaments of Christ . . 28-50
Thoughts.
24. From whence good thoughts come . . . .29
Time.
25. Of the time the Jews hope for . . . . .50
27. Of the end of the world or time 18
THE CONTENTS OF THE THREE PRINCIPLES 805
CHAP. Tincture. \KK-K
12. A description of the tincture .... 22-28
1 2. The author desireth to enjoy the heavenly tincture . 30
13. A description of the tincture .... 23-33
13. Of the tincture which the devils have . . . -9
13. Of the tincture of the man and of the woman . . 38
13. The tincture is the longing after copulation . . 39
13. The tincture is noble in the tender complexion . . 39
13. How the tinctures wrestle about the virgin, and accord-
ing to that which overcometh, the fruit getteth the
mark of distinction . . . . . .41
13. The tincture is the paradise of the soul . . .43
15. How the tincture at the time of the lily mauifesteth
itself in the first Principle 54
15. Of the three forms which the tincture hath . . 56
15. What the tincture of the first Principle is . . .57
15. The outward tincture is not from God . . 68
17. The marrow in the bones hath the noblest and highest
tincture .......
21. Why the tincture was manifest to Adam .
Tongue.
15. Why the tongue must not always be believed . . 47
Tree. Trees.
5. Out of what came the Tree of Good and Evil
10. A description of the Tree of Good and Evil
1 1 . The Tree of Good and Evil 6-10
11. Why the Tree of Good and Evil was in the midst of
the garden .
11. The Tree of Good and Evil was the greatest tree
11. The Tree of Knowledge of Good and Evil .
15. The tree that groweth out of the grain of mustard-
seed ...
17. How the trees in paradise were .
17. The essences of the trees in the garden
Trinity.
4. A description of the Trinity
7. What the Trinity is . "t *
10. Concerning the Trinity
14. Of the Trinity's generating
14. Of the will of the Trinity
18. What the Trinity is
806 THE THREE PRINCIPLES
CHAP. Trinity. VERSE
19. The Trinity is present everywhere . 62
22. How the birth of the Trinity is . . . .35
22. A similitude of the Trinity . . . . .61
Turks.
26. Out of what their doctrine is sprung . . . .32
Virgin.
12. The virgin waiteth still for Adam . . . .60
14. The virgin fighteth against the devil for the soul . 12
14. What promise the virgin made to the author . . 52
14. What the virgin is . . . . . . .85
14. The virgin is God's companion . . . . .86
14. What the will of the virgin is • . . . .87
15. The virgin was espoused to Adam . . . .15
15. The virgin admonisheth Adam still continually . .18
15. What the virgin is that warneth the soul . . .46
16. The virgin maketh us zealous ..... 3
16. How the virgin fighteth against iniquity . . .12
16. The virgin standeth by us in this life . . 47-49
17. How the virgin warneth us ..... 78
17. The virgin is a servant to the Word . . . .109
18. The virgin presented a rose to the author . . .58
21. How the virgin preserveth the seed that is sown . 52
22. Why the virgin is so called . . . . .21
22. The virgin wherein God became man . . .31
22. Who is the chaste virgin in the presence of God . 61
22. The virgin the ancients have spoken of . .64
25. The author hath truly seen the virgin with her lily
branch ........ 82
25. How the virgin waiteth for us . . . . .86
Visitation.
17. The visitation of the Jews, Turks, and Heathen . . 101
Voice.
17. How the voice of God came to Adam and Eve . . 91
Wages.
9. The wages God giveth. The wages the devil giveth . 27
THE CONTENTS OP THE THREE PRINCIPLES 807
CHAP. Wantonness. VEBSI
20. Wantonness in married folk is an abomination before
God r,r,
Warning.
9. Warning to the Reader . . .45
18. A learning to the covetous . . 2
Wars.
20. The wrath of God liketh tears . .19
20. God is not pleased in wars and strife . . . 20-26
27. It must not be regarded who overcometh in wars and
strife, as to judging which is in the right . . 32
Water.
5. How water cometh to be . . . . . .8
23. What the water of eternal life is . .23
23. What water baptizeth the soul . .24
Whores. Whoredom.
15. Whores and whoremongers are warned . . .26
20. Whores and unclean persons, what lesson the author
hath for them . f>7
20. The abomination and uncleanness of whoredom . 50-54
Wicked.
20. What hindrance the incited hath . .67
23. What the wicked receive in the Lord's Supper . .46
24. What league or peace they have with the devil . 12
26. The wicked can convert no sinner . . .25
27. The condition of the wicked in the Judgment . .12
Will.
8. What the will is . 25, 26
14. What the will of God is . 73-80
15. Of the two wills that are in the mind 43
16. A description of the two wills . . . 5-9
20. The author describeth the power of free-will
Wisdom.
4. The way to wisiJom .
18. What wisdom is
25. How the witdom of the world is made foolishness . 97
808 THE THREE PRINCIPLES
CHAP. Witches. VERSK
13. Witches and sorcerers know the subtlety of the tincture 37
16. Out of what property witches exist . . . .21
Wolf.
18. "Who the beast's wolf is which devoureth the beast . 102
20. How the wolfish heart will be cut away . . .99
Woman. Women.
1 3. Whence is the weakness of woman . . .20
25. How the woman standeth upon the moon . .12
13. Of the duty of women ... .20
13. Why women with child loathe some meats . . 47
17. Women will still be the finest beasts of all . . . 32
Wonder.
22. What is the greatest wonder in the Deity . . .60
Word.
8. How the Word is everywhere . . . . .17
14. What the Word is . 82
17. How hell trembled at the Word of the Promise . . 97
17. The Word of the Promise is the bridegroom of the soul 108
17. Where the Word is ... ... 109
17. Why the Word must become man . . . .112
18. The exposition of these words, Thou art earth . . 6
18. Concerning the Word of the Promise . . 23-25
18. How and where the Word of the Promise is . 36-38
22. How the Word became a heavenly man . . .38
22. The Word hath assumed or received our soul, but not
our sinful body ....... 65
22. How the Word is the Son of the Father, and also his
servant . . . . . . . .71
Works.
16. How all works follow man . . . . . .41
19. How works follow the soul .... 34, 35
World.
4. What was before the time of this world . 32
6. The world is a figure of the eternal matrix ... 2
6. The birth of the world compared with the birth of a
child . ... 9
THE CONTENTS OF THE THREE PRINCIPLES 809
CHAP. World. YKKbK
7. The world as to the three Principles is a figure of
paradise ..... 9
7. How the world came to be, and how God prevented,
that all in the whole deep did not come to be earth
and stones ...... 25 26
12. How the world shall rest after the breaking of it . .'.:<
20. Why the world is created ... . . 10
22. Out of what the world is generated . . .'.11
24. Men are not perfect in this world , . . .36
27. How the world had its beginning .... 4
27. Why the world must perish ..... 5
27. In what manner the world remaineth eternally . 6-20
27. Out of what the world is created .... 7
Worm.
1 2. Of the worm of the soul, which dieth not . . 57, 59
14. Concerning the worm of the soul .... 9
14. A description of the worm of the soul . . .64
15. The worm of the soul is indissoluble . . . .57
15. How the worm of the soul is poisoned . . 60-61
Wounds.
25. How Christ's wounds shall shine eternally in glory, as
bright morning stars ...... 88
Wrath.
17. How the wrath of God became burning . . .75
20. How the wrath gat the victory in the first beginning . 47
20. Wrath is not known in the kingdom of heaven . .61
25. The wrath is the birth of the life of the soul
25. How the wrath of God is neither good nor evil . . 70
25. How the wrath was captivated ....
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