45. While thou lived in this ftrugling otfiriving Birth or Geniture, thou muft Buckle and fuffer the Devil to ride upon thee: but fo hard as he ft rikech. thee, fo hard thoti muft ftrike him again, if thou wik defend thy felf. For when thou fighteft againft him, thouj?/>rc/£up his wrath-fire, anddeftroyeuY his Nefti and this is then, as a great combufiion^ and as a great ftrongBittel maintained againft him.
45. And though thy Body perhaps is put hard ta ie*and fuffers-pain m mifery, yet it is much worfe with him when he is-vanquiihed, for then He rdareth like a Lion, which is robbed of her young whelps,for the fiercenefle and wrath of God tormenteth him; but if thou letteft him Lodge within thee, then he groweth fa£ anck wo/iton.^ and will vanquijb thee>, in Time.
47; Thus thou haft a real it fcription of Braven: And though perhaps theu canft not in thy Reafon -conceive- it: Yet / can very well Conceive it, there»-, fote confider Rationally and feriouily upon it;. ^vYhat God is, #?» Thou fceft in this world Nothing but the.
Ghäp.XlX: Of the Created Heavenffi, Stfj •Deep, and therein the Stars, and the Birth or Geniture of the Elements: now wilt thou fay,God is not there? 'pray then what was there in that place be~ ' fore the time of the world? Wilt thou fay, there was Nothing: then thou fpeakeft without Reafon, for thou muft needs fay, that God was there, or elfc ' «othing would there have come to be.
49. Now if God were there then,whohath thruft: him out from thence, or vanquifhed him, that he fhouldbe there no more > But if God be there,thcn he is indeed in his Heaven^ and moreover, in his 7Wnity.
50. But the Devil hath kindled the Bath or Lake of wrath, whence the Earth and Stones, alfo the ^Elements, are become fo fluctuating, as alfo cold bitter and hot, and fo hath t deßroyed the outermoft f killed-QZ Birth or Geniture. murthered^ 51. Whereupon now this Trcatife and my whole purpofeis to defcribe, how it is come to be living and revived again, and how it regenerateth it felt again. And from * thence alfo in the Creatures the * the wrath teaflialFleflj is come to be, but Sin in the Flefh is Bath, the wrath of God.
another Queftiony which is chiefly treated of in thti Mooky is this> viz, [Where then fhall the Wrath of God become?
\4nfwer% 52. Here the fpirit anfvvereth, that at the End of the Time of this corrupted Birth or Geniture after the Rcfurredion from the Dead,this place or fpace, where the Earth now is, will be given to the Deyill Kkk 2 for fe & propriety or Poileffion and /fo»J> of nrathy yet not through and in all rhc three Barths or. Gcnitures, * but oncly in the oatermoftr in which he nm itandeth.* But the innermoft will hold him Captive in its might and ftrength, and ufe him fcr.a/eo*Jfoo/, or as theTDuit under its foot, which innermoft Birth he will never, be. able either- to comprehend or,o touch., 5$. Por-ithath^o/- this undemanding or- meaning, that the wrath-fire lhould be extinguijhed, and. he no more ^ fox then the Devils alfc muft become Holy.Angels again,and live in the holy Heaven.- but that not being fo j a Hole Burrough or Dungeon in, this world rauft remain, to be their Habitation.
54, If Mans Eyes were bur opened) he fhould fee God every where in his Heaven; for. Heaven ftaaderh in the innermoft Birth or Geniture every where.
55. Moreover when Stephen f aw the Heave» apened^ Afld>the Lord JESUS at the right 'bandtfg-odythcte his fpirit did not firft f wing it felf up aloft into the upper Heaven, but it penetrated or preffed into the «bmaanß Birth 4r Qgnjlflttc, wherein Heaven is eve tj where* . $6.< Ne'khgrmuft thou think, tfcat trie Betty is fuch a kind of Being as is onely in the.upper Heaven,, apd that the Soul w Jvn it departeth from the Body, goeth up aloft into the upp« Heaven many hundred * tfeoufend Ntiles off, 5 7. Il needeth'tioi do that, but it is fet orpu* into ihe innermoft Birth, and there it is with God,and/# God^and with all the holy Angels, andxa fuddenly be above, and fuddenly beneath, it is not hindttd by anything, >% Ik* in «he inners&oft Birth, the upper and gcathej; v Chap. XIX. Of the Created Hcavwt&c. 437 neather Deity is one Bodyy and is an open Gate • the Holy. Angels converfe and walk up and down in the innermoti Birth of this world iy and with cur King JESUS CHRIST, aswellasintheuppcrmoit world aloft in their Quarter* Courts or Region.
59. And where then would or fhould the Soul of Man rathe f be, then with its King and Redeemer JE-SUS CHRIST. For, near and afar off in God is one thing, one com^rehenßbility^ Father Sonne and Holy Ghott, every where, all over.
60. The Gate of the Deity in the upper heaven- is ► no other,a\{ono brighter,then it is in this world^and where can there be greater Joy then iti that place* > where every hour and Moment beautiful loving dear new born. children and Angels come to.Chrift, which are prefs'd or penetrated through Death into Life?
61. Doubtleße they will make large. Relations of Jft&ny Fights -y and where can there be greater Joy^. tfcen where, in the midft or Center of Beath^liie i6 Generated continually?
62. Doth not every foul bring along, with it a.-new Triumph* arid io there is nothing clfc, but an exceeding friendly wellcoming and Salutation there.
c )<$#/ Conlkieij when the Seniles of children come fotheir Parents, who in the Body did Generate themy whether Heavens» chocfe but be there > or 1 doft thou think my writing is too Earthly?
*4. Ifthot* wer» come 10 this Window, theuv: woulc^naiith^nfiay^hafi« is eartfcjy 5 ^AnfUheugk- ImüÄind©^«fethe eaphly Tongue, yet the*« bar. true heavenly underßa. dihg couched under \%\ which »my outeroioft Btith I am not able to* expreflie ei* ther in writing or in Speaking, 6$. Ikaow %trJw€ll-> that the word concerning the x the three Births, cannot be comprehended or apprehended in every UMans Heart, efpecially where the or fleshly Heart is- too much fleeped foaked or drowned in f the matters, flefh, and bolted and Barred up with the outermoft Birth.
6 6. But I cannot render it otherwife then as itis, for it is juft fo: and though I fhould write meet Spirit, as indeed and truth it is no other, yet the heart underßandeth'00?/y Fleih, Concerning the Conflitution and form of the Earth.
67. Many Authors have written, that Heaverr and Earth were created out of NOTHING: but I do wonder, that among fo many excellent Men there hath not one been found, that could yet defcribe the true Ground; feeing the fame God which now is> hath been from Eternity.
6%. Now where nothing is, there nothing can come to be: All things ffluft have a Root, elfe can nothing grow: If ihefeven Spirits of Nature had not been from eternity, then there would no Angel, no Heaven, alfo no Earth, have come to be. • 69. But the Earth is come from the corrupt Satiu ter of the outermoft Birth or Geniture, which thoa canfl not deny, when thou lookeft on Earth and Stones, for then thou mu ft need siay, that Death is therein: And on the other fide alio thou muft needs fay, that there is a Life therein, otherwife neither Gold nor Silver, nor any Plant Herb Graffe or Vegetable could grow therein.
Now Ch.XlX, Of, the. Fom of the £mb>of the }VfiUr&f+ i^g Nova one might Ask: Are there alfo all the three Births or Gemtttrts ' therein.
Anfwer, 70. Yes: the Life prclTcth thorough Death: the vutermoft Birth is the Death: the fecond is the Life, which ftandeth in the wrath-fire and in the Love 5 And the Third is the Holy Life, An lnßruBion> or Information, 71. The outward Earth is a bitter ftinck, and is dead, and that every man underftandeth tobefo. But the Saliner is deftroyed. or killed through Death; for thou canft not deny, but that Gods wrath is in the Earth, othcrvvifc it would not be fo aftringent, bitter, fowr, venomous and poifonous, neither vvoald, -it engender fuch poifonous venomous Evill worms and creeping, things.^ But if thou fhbuldft fay, that Cjod hath created them thus> out of his Purpofe, that is as much, as if thou fhouldftpj, that God himlelf is Evil, Malice, Malignity or VVickednefTe I Pray tell me ^ Why was the Devil e^pH'd or Thru ft out i 72. Surely thou wilt fay, becaufe of hkPtide-, Jn that he would needs be above God.
But Guefle Sir, with what he would do fo:.whatower had he todo it?
Here tell me3 if *houkn«weft any thin^ofit $ if ghou 44$ of the Form oftbetarth, of themter,&c. Ch.XIXa thou knowcft Nothing, bcfilent and attentive.
37. Before the Times of the Creation He fate in the Saliner of the Earth, when it was yet Thin or Tranfparent, and ftood in a heavenly holy Birth or,, Geniture, and was in the whole Kingdom, of this world, therein it was neither Earth nor Stones, but a heavenly Seed, which was generated out of the fcven qualifying or fountain fpirits of Nature •> for therein fprung up heavenly fruits forms and Ideas, which were a ptcafant delightful! food of Angels.
74. But when the wrath did bum therein, then it was killed and deftroyed in Death: Yet not fo!to be iUnderftood, as if it were therefore altogether quite dead: For how can any thing in God dye totally >that hath had its Life from eternity?
75. But I. the eu-termoft Birth or Genitare was burnt up, frozen, drowa'd, ftuptfied, chilled, and ftark benummed.
76. But II. the Second Birth or Geniture generated the Life again in the outcrmoft.
77. And III, the Third* is generated between the.firft and the fecond, that is,, between Heaven and Hell in the midflor Center of the wrath-fire, and the fpirit prefleth thorough in the wrath-fire, and generated the Ho/j Life, which ftandeth in the power of the Love.
78. And in this fame Birth or Geniture fhall thofs Dead arife who have.fown a holy Seed,and thofe who have fown in the wrath ^ will arife in the Wrath-fire: for the Earth will revive and be living again: feeing the Deity in Chrift hath regenerated it anew againthrough bis F.lejh, and exalted, it to the right hand of God: but the wrath-fire abidnh in its-own Birth or Geniture. 7?. But Cb.XlX. Of the Form of the £artb,& of the mter&c] 441 79. Bat if thou fayft, that there is m Life in the Earth, thoufpeakeft as one that is blind ^ for thou fliayftfee plainly^ that Herbs and Gräfte grow out cofit: 1 80. But if t\iOU fayft, it hath but one kiqjoi Birch or Geniture: thöu fpeakeft again alfo likc^R that is blind: for the Herbs and Wood, which grow * out of it, are not Earth, neither is the fruit which growech upon a Tree, wood-, fo alfo tlie power and vertue of the Fruit is not God, neither ^ but t God is t Mm how in the Center, in the innermoft Birth in all the three Godisi» M natural Births or Genitures, bidden/y, and is not creawe'l™ known, but onely f in the Spirit of Man 5 alfo the He, ontermoft Birth in the fruit doth not comprehend • conceive or contain kim>but be containeth the outer* mod Birth of the fruit, and formeth it.
Another Quefion is^ Why then is the Earth fo Mountainy3Hilly, Rocky,St«w, and uneven? ' Anf&er.
81. The Hills cametö be to in the driving together or Companion: for the corrupted Saliner was more abounding in one place, then in another; accordingly as the wheel of God was, as to its innate inftanding or inftant qualifying or fountain fpirits.
82. For in tbofe Places,where the fwcet water in theftanding wheel of God was chief or predominant j there much Earthly comprehensible or /w//>^k waiter came to be. • 83. But where the aftringent Quality in the bit- L 1 j terneflc 442 Of the Form of the Emh & of the water, cJv.Ch. XIX, terneffe in CMercurim was chief or predominant^ there much f^.'fcand Stones came to be.
84. But where the Heat in the Light was chief, or predominant there vawchr Silver, and Gold, as alfo »e fair f/f^r Stouts, in the flafh of the £ig&f came ^ P5 but cfpccially whereythc Lo've m tv.e Light l^vas chief or predominant, there the moU pre. whs iS tones or Jewels* 4s alfo the beft pure ft and ßneß cJö/icametobe.
85. But when the Lutap of the Earth was prefs'd and ■ compacted together, then thereby the water came to ^tfjueezed and prefled iorth: but where *,.--' it was inclofed and preis'd in with the.aftringcnt quality by hard Rocks, there it is yet in the Earth ftill3and hath fince that time worn and made fome great Holes ox Veins for its pailage.
Z6. In thole places; where there are great Lakes and Seas, there the water was chief or predominant over that place in that Zenith or elevation, of the Pole; and there not being much Saliner in that place, there came to be as it were a Dale or Valley,. wherein the water remained (landing.
87. £or the thin water feeketh for the valley, and is a.p.bu.wlity of the life, which did not elevate it felf, as the aftringent, bitterand fire's Quality hath done in thole Creatures the Devils: J 88. Therefore it al waies feeketh the how eft Places of the Earth; which rigntly fignifieth or refem-. bleth the i'ririt ofimrekneße,^ in which the life is Generated: as you may read concerning the Creation of Man, as alio bef ore,concerning the Species or Condition of Water, Meeknefle, and iuch Qualities; or (ZhX&'Of the Form of the Earth & of the WaUr&c; 44 J Of T>ay, and Slight.
8p. The whole Deity with all its Powers and operations, toget cr with •• s inmte or lnftant toifjfr as alio it#riung up, benetration, ctargjtfi; and alterationj that is tuiay, the whpiE Malchin*: ta brick. and work, or the whole generating or pr xiuction, is all undqrfcood io the fpirit of f the Word. ftf/Vtwy wä 90. Por in what proportion or Harmony foe vcr, r •< fyiiMe in ima^X«tmftaftC generating or production or' Qua- J«'«*/^ litiesfoev-_-ijthc ipin: comprehended conceiveth & ietiofimz formcth the Word, and gocth forth therewith; ]utt lHa&* fach an ianat^or inilant Birth, penetrating, rifmg, wreftling and overcoming, it hathalfo in Nature $1. For when Man fell into Sin, he was removed out of the innermost Birth or Genicure, and fet or put into the other twoy which prcfently embraced him, and mixed qualified or united with him and in him, as in their own propriety, and fo Man inftantly received the fpirit, and all gencratings or productions of the Afiral Birth,and alio of the outermoft Birth or Geniture.
92. Therefore now it ExprefTeth or fpcaketh forth all words, according to the innate inftant generating or production of Nature: for the fpirit of l* Man, which ftandeth in the Aftrall birth, and qualifieth or uniteth with the totall univerfall Nature,. and is as it were the whole Nature it felf; that formcth the word^according to the innate inftant Birth or Geniture.
P3. When it feeth any thing, then itgiveth ft Name to ic according to its Qualification or condtti- Lll 2 on; 444 9f Me rom °fthe Ear*h& öf the Water, &c.Ch. XIX. on.- and if it be to do fo, then it muftalfo form or frame or put k feif into fuch a form, and generate it felf alfo with its Tone Sound or Articulation, juft fo as the thing which it will give a Name to, doth generate or Compofe it felf.
And herein tyeth the Xerneil of the whole under (landing of the 'Deitie.
94. I do not write this, and bring it to lights that others after me fnould prefently fall a writing, and publifh the conceits of his own fpirit herein, and cry it up for SanBity or a Holy Thing.
95. Hearken/WVW, there bclongoth more then fo to this: thy animated or foulifb fpirit,, muft firft qualifie operate or unite with the innermoft Birth or Ceniture in God, and ftand in the Light 9 that it may rightly know and underftand the Aftrall Birth or Geniture, and that it may have a free and open Gate into all the Births or Genitures^elfe thou wilt not be able to write a Holy and true Philofophie, but as it ^wmftytvU were full off Lice and Fleas, and fo thou wilt be seaßs and founcta Mocker againft God.
mwu1 Vtr" 9 6' * conceive already, the Devill will get many a one to ride upon his proud prancing Nagg: and many will make themfelv.es ready for the Journey * *ith the Gh-be fore they be well Q in *.-: I will not bear the lilitofTwb, blame!
,97. For what I here reveal or manifeft: I muft do it; for the time, of Breaking through is at Hand% He that will now(leep-> the ftormy Tempeft of the fiercencfle,will rouze him. - $8.. But now that every one might have a care of his Chap.XIX. Of Light and Darkntße. 445 his affairs and doings-, I would have them faithfully warned according to the impulfe driving and will of the fpirit.
, Olferve: 92. The Writer CWofes £aith? Gen. 1...God feparatedtheLightfrom the Djirkneße, and called the Light Day, and the Darkneße, 'Hjght, fo out of Evening and Uilorning, the fir jl Day came tobe.
100. But being thefe words^i/f/z/V^and lMommg> are contrary to the Current of Philofophie and Reafon,therefore it may be conceived,^* Mofes was not the fole Original Author thereof, but that it was derived down to him from his Forefathers, who reckoned^ the fix Dayesof the Creation in one continued courfe, and preferved and kept the memory of the Creation from Adam, in an obfcure word> and foleft it to pofterit^.
1 o 1.For Evening and Morning were not before the Time of the Sun and Stars, which moft certainly and really were firit created but on the Fourth Day, which I fhall demonftrate from an allured certain ground, concerning the Creation of the Sun and Stars.
io2. But there was Day and Nighty which I will here declare according to my knowledge: Thou muft here *nce more open the Eyes of thy fpiric wide, if thou intended to underftand it; if #o;3then thou wilt remain blind, 103. And though this great work in Man hath remained hidden till this very day, yet God be praifed, it will now once be Day, for the Day-fpring or Morning-RednefTe break eth forth. Tne Breakerthrough or Opener of the inncrmoft Birth fheweth.
Oft,»W and 44£ Of the Day. Chap.XIX, and prefcntcth it fclf with its %ed,Green, and white, Flagg, in the outcrmoft Birth upon the Rainbow.
Obferve: Now thou ObjeBefl; How then could there be Day and Night3 and not alfo Morning and Evening > Af'fwer. ' 104. Mornings and Svining, is d reacheth only up from the Earth to the Moon, J taketn its On» gind from the Light or the Sv, and this maketh Evening, and Morning, asälfc tie outward Day and the outward dark Night, as ev y one knoweth.
105. But there was not a old Creation of Evening and Morning at that \ 11 e, but when Evening and Morning did once begirt hey kept their conßant courfe all along from that time t«his.
Of the 106. The word (2Eage) conceivethit felfatthe Heart, and goetii forth at the mouth through the way or PafTage of the aftringent and bicfer quality, and doth not awaken or rouze up the aftringent and bitter quality,but goeth direSly through their place, which is at the hinder £»ums upon the Tongucj/or^, very foftly ox gently, and incomprchenfibly as to the aftringent and bitter Quality.
107. But when it cometh forth upon the Tongue, then the Tongue and the upper Gums cloj'e the mdilh.
Chap.XIX. Of the Day, 447 mouth, but when thcYpirit thrufteth at the Teeth, and will go forth, then the Tongucope/ietlrtbe month at the Teeth, and will go forth before the word, and doth as it were ^afdjtr \oyjonh at the mouth.
io3. But wi.cnWword breaketii thorough, then the Mouth withio opencth wide, and tlie word conceivecn i: felf once more with its found behind the aftringent ami bitter qualities,androuzcth them up, as if they were tazy llecpers in the DarkneiTc, and goeth forth fuddenly out at the Mouth.
i op. And then theaftringent quality drayleth after itasadrowzie Man, which is awakened from flecp • but the bitter fpirit which goeth fotth from the fire rlaih, Jyeth/?/#, and heareth or regardctb r>ot, neither doth move.
« Thefe are very great things % and not fo fight matters^ as the Country- Man fuppofeth.
no. Now3. that the fpirit firft conceiveth it felf. at the heart, and breaketh through all Watches and Guards till it come upon the Tongue, un perceived,, or unobfejrved: it foinfieth, thacthe Light Brake forth cut of the Heart of God,through the corrupted, autermofr, fierce, dead, bitter and aftringent Birth orGeniturein the Nature of this world, incornprchenfibly both as to-Death and theDevill, together with the wrath of God, as «it is written in the Gofpel of St.John, i. Chap, verfe 5. "The Light [hone in: the cDdrkne(Te> and the fParknefe comprehended it not.
in. But chat the Tongue and the upper Gums clofe the Mouth, when the fffljk cometh upon the Tongue: it fignifieth, that the^Jven qualifying or fountain Spirits of Nature in this world, at the time or the Creation were not mortified and Dead through the wrath of God, but were lively a&ive and vigorom. For the Tongue fignifieth or denoteth the life of Nature, in which ftandeth the animated Soulijb f Vrefim-moK and Holy Birth or Geniture; for it is a t Type of the H2. But that the Spirit fuddenly ajjefteth the Tongue, when it cometh upon it, whereupon it leapeth for Joy? and will go before the Spirit forth at the Mouth; it fignifieth, that the feven qualifying or fountain fpints of Nature, which are called the tAfirall Birth: when the Light of God, which is called thcX>^,rofe up in them,they fuddenly gat the Divine Life and Will,and fo highly rejoyccd,as the Tongue in the Mouth here doth.
113.. But that the fore Gums widen itmartfy and give room for the fpirit to do as it pleafcth: i't fignifieth, that the nhole Aural Birth yielded it felf very friendly and Courtcouily torhe mil 6^ the Light,and did not awaken the ficrcenefle in it.
1 14.BUC that the fpirit,when it goeth forth at the Mouth, conceiveth it felf yet once more behind the aitringent quality upon the Tongue at the hindcrmoft gums, and awakeneth or rouzeth up the aitringent quality, being as it were afleep, and then goeth fuddenly forth at the Mouth; 115. It fignifieth, I. that the aßringent fpirit in» deed mult hold preferve and Image or frame all in the Chäp.XIX. Of the Dayl 44$ the whole Nature, but it is after the fpirit of the Light hath ßrfl formed it, and that then fir ft the Light awakeneth the 4/?r/V^*f fpirit,aiid givcth all into the Hands thereof to hold or preftrve ic.
116. And that muft be,becaufe of the outermoft comprehenfibility or palpability, which muft be held and fuftained by the aßringent fiercenefl'c, elfe nothing would fubfift in its Body, neither could the compreffed Compacted Earth and Stones fubfiftj but would be again a broken Thick muddy and dark Saliner* fuch as at firft moved in the whole Deep.
117. It fignifieth alfo,2°.that this Salitter,at laft, when the fpirit hath done with its Creation^nd work, in this world 5 (hall be rouzed up and revived at the Laft Judgment Day.
118. But, that the fpirit conceiveth it felf behind the aftringent quality, and not in the aftringent quality, and fo awakeneth or rouzeth it up: it fignifieth, that the aftringent Nature will not comprehend the Light of God in its own proper Way, but fhall rejoyce in the Light of the Grace, and be awakened or raifed up thereby, and perform the mil of the Light, as the beaftial Body of Man effeð and perform eth the will of <the fpirir, and yet thefe are not two fevered Things.
'119. But why the bitter fpirit lyethftill, and neither hearcth nor comprehendeth or apprehendeth the work of the fpirit, it fignifieth, that the bitter wrath-fire, which exifteth in the flafh of fire, at the time of the Birth or Geniture of the Light, and jtilt alfoy is not awakened by the Light, alio doth not comprehend it, but lyeth 0/>f/i# imprifoned in the outcrmoft Birth or Geniture, Aid muft give leave M m m to 450 Of the Day: Chap.XIX.
to the fpirit of Light, to do its work in Nature,how it pleafeth, and yet can neither fee, hear nor comprehend the work of the Light.
1 20. Therefore jJUHan ought to think, that the Devill is alle to tear the works ot the Light, out of his Heart, for he can neither fee nor comprehend them: And though he rageth and raveth in the outcrmoft Birth in the Flejh as in his Caftle of Robbery or Fort of Prey 5 be not difcouraged or difmay'd: onely take i.eed thou thy felf bring not the works of wrath into the Light of thy Heart, and then thy foul will be fafe enough from the deaf and dumb Deully who is blind in the Light.
1 21. Thou fhouldft not fuppofe,that which I write here, to. be as a doubtful Opinion, queftionable whether it be fo or no: For, the Gate: of Heaven and Hell ftandeth open to the fpirit, and in the light, prcfleth through them both) and beholdeth them, alio proveth or Examineth them: for the Aftrall Birth or Geniture liveth between them both 5 and mult endure to be fqueezed.
122. And though the Devil cannot take the Light from me, yet he hideth or eclipfeth it often with the outward and flefhly Birth or Geniture, fo that the Aftrall Birth or Geniture is in anxiety) and in a flraight, as if it were captivated or imprifoned.
123. And thefeonelyarehis Blowes and Strokes ) whereby the Muftard Seed is overwhelmed, covered, and obfeured 5 Concerning which alfo the Holy Apoftle Paul faith, that a great Jhornwus QjPVCYl hlWl inhisFlefljyandhebefoughtthe Lord earn eßlys tq. take it from him, whereupon the Lord aofwered. Let my Grace be fufjicie*Jfbr thet> aCor.i*. v. 7,8,?; 124. Fox Chap.XIX. Of the Day: 45 1 1 24. For he was alio come to this place,and would fain have had tlie Light without obftru&ion or hindcrancc as his own in the Aftrall Birth or Gcniturc, But it could not be: lor the math refteth in the flejhly Birth, and muft bear or endure the corruption or putrefaction in the rlclh: but if the fiercencfle ihould be quite taken away from the Aftrall Birth or Geniture, then in that, he would be like God, and know all things, as God himfelf doth.
125. Which now at f prcfent that Soul one\y\ in this Life', knoweth, which qualifiers opcrareth or uniteth with the Light of God, but cannot perfectly bring it back again into the Aßr^l Birth or Geniture; for it is another Perfon.
126. ]uft as an Apple on a Tree cannot bring its Smell and Tafte back again into the Tree or into the Earth, though it be indeed the fonnc of the Treej (b it is alio. in Mature.
127. The Hi ly Man Mofes s as fo high and deep in this Light, that the Light glonfied^C/^V/iW or Brightned the Aftrall Birth alio, whereby the outermolt Birth of the Flejb in his Face was clarified brightned or Glorified 5 and he alio defired to fee the^LLht of God perfetlly in the Aftrall Birth or Geniture.
128. But it could not be ^ for the Barre or Bolt of the nrath lycth before it: for even the whole or univerfal Nature of the Aftral Birth in this world cannot comprehend the Light of God, and therefore the Heart of God is hidden and concealed, which however, dwelleth in all places, and comprehended! All.
125?. Thus thoufceft, that the Day was created before the time of the Sun and Stars: for when Goi Mmm 2 faid, faid, Gen. i. v. 3. Let there be Light: there the Light brake thorough the Darknefle, but the Dark nejje did not comprehend it, but remained fifing in its Seat.
130. Thou feeft alfo, how the Wrath of God in the outermost Birth of Nature lyeth hid, and rcfteth/ and cannot be awakened, unlefle men themfelves rouze or awaken it, who with their flefhly Birth or Geniture qualitie operate or unite.with-the wrath in the outermojl Birth of Nature.
131. Therefore if any one fliould be Damned into Hell, he ought not to fay 5 that God hath done it,or that he mlleth it to be fo; but Utfan awakeneth or ftirreth up the wrath-fire in himfelf, which if it growitl) burning, afterward qualifieth mixeth or uniteth with Gods wrath, and the hellifh fire, as one thing.
132. For when thy Light is extinguifht, then thou ftandeft in the.Darkneffe, and in the Darknefle the wrath of God is hidden, and fo if thou awakeneft it, then iihurnetb in thee.
133. There is fire even in a Stone, but if you do not ftrike upon it, the fire remaineth bidden, but if you ftrike it, then the fire Springs forth 5 and then if any combuft ible matter be near it,that will take fire and burn, and fo it cometh to be a. Huge fire; and thus it is a I fo with Man, when he kindleth the retting, wrath-fire, which is otherwife at Reft.
OS Chap.XIX; Of the Night. 453 134. The word(#ac&t) concciveth it felf firft at the Heart, and the fpirit grunteth with or in the aftringent Quality, yet not wholly comprehenfible to the aftringent Quality; afterward it conceiveth it felf upon the tongue: But all the while it gruntcth at the Heart, the Tongue fhuts the Mouth, till the fpirit comcth,and conceiveth it felf upon the tongue, but then it openeth the Mouth fuddenly,and lets the fpirit go forth.
135. And now, that the word conceiveth it felf firft at the Heart, andgruntetk with or in the aftringent Quality, it fignineth,that the Holy Ghoft conceived it felf 1» the DarkneJJe upon the Heart of tod in the Aftrall Birth or Geniture of the feven qualifying or fountain fpirits: But that it grunteth within or at the aftringent Quality, it fignificth, that the Darknefle was a contrary or oppoßte will againft the Holy Ghoft, at or againft which, the fpirit was dif-. pleafed, 11,6. But that it goeth likewife through the dark way or Paflage, it fignifieth, that the ipirit goeth. forth alfo through the Darknefle, which isyet in a quiet Reft, and generaceth it to be Light, if it hold ftill, and doth not kindle the fire.
Note. 137. Here is caufe for the Judging world to fee,, andconfiderj who Condemn £K£m IH his Mothers IBody or Womh^ whereas they do not know, whether the wrath-fire of the Tarems be fully kindled in the fruit, or not: and feeing that the Spirit of God moveth alio in the DarknefTe which ftandcth yet in Quiet Reft, and can cafily generate the DarknefTe to be Light: And moreover the Hour of Mans Birth or Nativity is very helpful and profitable for it: but in many it is very hurtfull and obftru&i ve, but not csmpulfive.
138. But that the Mouth fhutteth, when the fpirit conceiveth it felf upon the Heart, and that the aftringent quality grunteth againft and with or in it, it fignifieth, that the whole Court Extent or Place of this world was very dark in the /iftrall, and alfo in the outermoft Birth or Geniturc, and by the fcrong goin^ forth of the fpirit, became Light.
-139. But that the bitter fpirit is not awakened^ whileft the fpirit goeth through its Place, it fignifieth, that the dark Night in the outermoft Birth or Geniturc of this world hath never comprehended the Light, alfo never \loall comprehend it in all Eternity.
140. Hence it is, that the Creatures fee onely the Apr all Light with their Eyes, elfe if the darknefle werenot yet m the outermoft Birth or Geniture, then the Aftrall fpirit could fee through Wood and Stones, as alfo through the whole Easily and could not be hindred by any thing; juft as it is in Heaven.
141. But, now the DarknefTe is feparated from the Light, and abideth in the outermoft Birth or Geniturc, wr.ercin the wrath of God reftetli till the Lait Judgment Day, but then the wrath will be kindled kindled, and the darknefle will be the Houfe or Habitation of Eternal Perdition, wherein Lord Lucifer together with aril wicked Men, which have fowen into Darknefle intot he foyl of the wrath, fhall have their eternal Dwelling and Refidence.
142. But. the, Aura 11 Birth, in which the natural Light now ftandeth, and wherein the holy Birth is Generated, {hall be alfo kindled at the End of this Time, and the wrath and the holy Birth fhall be /<?-j>4r4^afunder, for the wrath fhall not comprehend the holy Birth or Geniture.
143. But the wrath in the Aftrall Birch fhall be given to the Houfe of Darknefle for a Life, and the Wrath fhall be called the Hellifh fire: And the Houfe of darkjteffe i which is the outermoft Bjah, fhall be called 'Death: And J^/g Lucifer rhaiibethe Cjod therein s and his Angels and all Damned Men fhall be his Minifters Officers and Servants.
144. In this.Devouring*?«// or Throat will rife, up all manner of Hellijh Fruits and Forms, all according to the hellifh quality and kind; as in Heaven there fpring up Heavenly fruits and forms according to the heavenly quality and kind.
145. Thus you may underftand, what the Crea-. tion of Heaven and Earth, fignifieth and is, alfo what God made on the firft Day* Though indeed the fir ft Three Dayes were not diflinguißt or fevered afunderby Evening and Morning, but a Time is to be reckoned and accounted as, of Twenty four Hours 4 $ $ Of the Second Day. Chap.XX.
Hours, as there is on high above the Moon, fuch a Time and Day.
i^6. Secondly, it is alfo therefore counted for a Humane Day,becaufe doubtlede the Earth inftantly began its Re volution,and did turn Round about, once in fuch a period of Time,whilc God was feparating, and fo till he had feparated, the Light from the ftke Sarth. darknefle, and thus * it performed and finifhed its courfe the firft Time.
The Twentieth Chapter.
Of the Second Day, X.
If - is written thus, concerning the fecond Day.: And God [aid', Let there be a Firmament in the midfioftbe waters, and let it be a, difiinftion or divi-[ion between the waters: fo there God made the Firmament, and divided the waters under the firmament, from the waters above the firmament: and it was fo done. And God called the firmament, Heaven; andfo out of the Evening and the Morning the fecond day came to be, Gen. i. v.£,7,8.
2. This description {heweth once more, that tffe Dear Man OMofes was not the Original Authour thereof; for it is written very Obfcurely, and not fnlly exprefied, though indeed it hath a very excellent underftanding-and meaning.
3. And without Doubt the "Holy Ghofi would not have it revealed, left the Devill {hould know all the Myftcries in the Creation. For the Devil, doth not Chap.XX. Of the Second Day. ' 457 not know the Creation of the Lights viz. how Heaven is made out of the midft or Center of the water.
4. For lie can neither fee nor comprehend or apprehend the Light and holy generation or production, which ftandcth in the water of the Heaven, but the Generation or production only which ftandcth in the Aftringcnt, Bitter, Sovvr, and Hot Quality, from whence exifted the outermofl Birth or Geniture,. which is his Royall Fortor Cattle.
5. The meaning is not> that he hath no power in the. Elementary water, to pofleflfeit ^ for thcoutermoft corrupted Birth or Geniture in the Elementary water belongeth a!]o to the wrath of God, and Death is alfo therein, as well as in the Earch.
6. But the ipirit in tjMofei meancth here, quite another fort of water, which the Devill can neither underload, nor comprehend: But if it fhould have been declared (o long a time ago, then the Devill would have learnect'it from Man, and had without doubt ftrowed his hcllifh chaff alfo into it.
7. Therefore the Holy Ghoft hath kept it hidden alrroft till the laft Hour before the Evening, wherein his Thousand yeares are accornplißed0 and then be muß be let loofe again for a little feafon, as is tobe read intne Revelar. ch.20, v. 3.
["After that Summer, come tti the Laß Winter: cc But the Sun mil jhine warm yet, before that cc Time{] 8. But being he is now loofe from the chains of Darkneflc, Godcaufeth Lights tobe fct up every wherein this world, whereby Men might learn to N na know know him and hÜ jCätS and wiles, and beware of him.
9. Whether he be loofe or »o, I offer it to every one to Confider 5 view but the world in the clear Light, and thou wilt find, that at prcfent the four new Sonnes, which the Devill generated, when he wasthruft out of Heaven; do govern the wot\d,viz, 1. Pride, 2. CovetoufndTe, 3. Envy, 4. Wrath; Thefe rule the world at prefent, and are the Devills Heart, his animated or Joultjb fpirit.
10. Therefore view the world very well,and then . thou wilt find, that it fully qualifieth unitethand Co-worketh with thefe jW new Sonnes of the Devil, Therefore men have caufe to look circumfpe&ly to themfelves. For thtS Ü the Time, of which, all the Prophets have prophefied: and Chrift in the Gofpetfaying: Thinks ft thotiy that the Sonne of Man Will find any faith, when he fhall come again to fudge the 'Worlds Luke 1». v. 8.
1 1. The world fuppofeth, that it flourifheth now, and ftandcthin its Flower ■, becaufe the clear Light hath moved over it; But the fpirit fheweth to, me, that it ftandeth in the rviclfi or Center of HelL 1 2. For it forfaketh the Love, and hangeth on Coyetoufnefle, Extortion and Bribery 5 there is no CMercj at all therein: Every one cryeth our,if I had but Money J Thofe that are in Authority and power, fuck the very Marrow from the Bones of Men of low Degree and Rank, and feed upon the fweat of their Br mos Chap.XX. Ofthe Second Day. 45?
Browes. Briefly, there is nothing elfebut Lying, Cozening, robbing and murthering, and fo may very juftly be called the Devils Nejt and dwelling Houfe.
13. The Holy Light is now adayes accounted a mcer Hiftory and bare knowledge, and that the fpirit mil not work therein 5 and yet they fuppofe, that is Faith, which they profefle with their Mouthes.