48. Now the Merchant feeing that the deceit of his falle Wares was difcovered, he grew very wroth, and defpaired; and bent his Bow againft the holy people, which would buy no more of his Wares, and fo de» ftroyed many oi the holy people, and blafphcmed the Green~twigg, which was grown up out of the Tree of life* But the Great Prince ^MICHAEL which ftandeth before God3 came and fought for the Holy people, and overcame.
& 49. But the prince of darkneffe perceiving, that his Merchant had a Fall, and that his deceit was difcovered, heraifed a tempefi from the North out of the wild Tree againft the holy people, and the Merchant of the South South made an aflaulc upon them \ then the Holy people grew hugely in their BJoflbm, even as it was in the beginning, when the holy and pretious tree grew, and *hat overcame the wrath or fiercenefle in Nature and its Prince; thus it was at that time.
50. Now, when the noble and holy Tree was revealed do all Nations/o that they law how it moved over them, and fpread its fragrancy over all people, and that any one that pleafed,might eat of it; then the people grew weary of eating ks fruit, which grew on the tree, and long'd to eat of the Root of the Tree; and the cunning and wile people fought after the Root, and contended about the ianie: fo the ftrife was great about the root of the tree, infomuch, that they, forgot to eat of the fruit of the fweet tree>by reafon oithccontroverße about the root of the tree.
51. And now they minded neither the Root nor the Tree, but the prince of darknefle had another defign, intending fomcthing elfe; when he faw, that they would eat no more of the good Tree, but contended, about the Root, he perceived, that they were grown very weak and faint, and that the wild Nature predominated in them again; 5 2. And therefore he ftirred them up to pride3fo that everyone fuppofed, he had the Root at hand,every one muft look after and hear. him> and reverence him: Whereby they built their Palaces and great Houfes, and ferved in fecrecie their Idol Mammon, whereby Khe Lay people were troubled and caufed to offend,and fb lived in carnal pleafures, in the deftfe of the mid Nature, and ferved their belly in wantotmeffe, confiding in the fruit of the tree, which moved over them all,, thowgh they fell into mifery, that.tbmhy they might be. healed, 53. And 1 6 J. B. 'Preface for the Aurora.
53. And in the mean while they ferved the prince of darknefle according to the impulfe of the wild nature, and the pretious tree flood there onely for a Maygame or mocking (lock, and many lived like wild beajts, and did lead a wicked life, in Pride, Pomp, Statelineffe and LafcivioufnciTe, the rich confuming the labour and fweat of the poor, forcing them thereunto.
54. All evill actions were approvedoifor Bribery.- the Lams iflued forth out of the^w/?in^Nature, and every one ftrove after riches and goods, after pride, pomp and ftatelineffe, there was no deliverer for the poor; fcolding, railing, curfing, and fwearing were not difapproved nor held vitious, and fo they denied themfelves in the wrathful or fierce Quality) even as a fwine tumbleth in the dirt and Mire.
5 5. This did the Shepherds with the fheep, they retained no more but the bare name of the noble tree, its fruit, vertue and life was only a cover to their Sins. Thus the world lived at that time, faving a fmall remnant or number, which were generated in the midft among the Thorns in great tribulation and contempt, out of all Nations upon the Earth, from the Eaft to the Weft.
5 6. There was no difference, they all lived upon the impulfe of the wild nature in faintneffe^ even unto a little number, which were delivered out of all Nations, as it was before the Deluge •, and before the growing of the noble tree in Nature j and thus it was alfo at that time.
5 7. But why men in the end, did long fo eagerly after the Rootoi the tree, is a CMyflery, and hitherto it was concealed from the wife and prudent; neither will it rife up to the height, but in the Deep, in great fimplicity.
• 58. As J.B. Preface for the Aurora. 17 58. As indeed the noble tree with its kernel and heart, hath alwayes been concealed from the worldly wife: though they fuppofed they flood fome at the root, and fome at the very Top of the tree, yet this was no more then a fhining Mift betöre their eyes.
59. But the noble tree from the beginning till now ftrove in Nature to its utmoft, that it might be revealed to all people Tongues and Languages, againft which the Devil in the wild nature raged, and fought like a fierce Lyon.
60. But the noble tree bore the more andthefweeter fruit, and revealed it felf more and more againlt all the fury and madnefTe of the Devill, even unto the end: and then it was light. For there grew a green twigg at theRoot of the no6leTree>which gat the fap and life of the root, to which was given the Spirit of the Tree; fo k encreafed and multiplyed the noble tree in its glorious vertue and power, and nature alfo, in which it grew.
61. Now when this was done, then both the gates of Nature were opened, the knowledge of the tw$ Qualities of good and bad, and fo the Heavenly Jerufalern was manifefted, and the Kingdom of Hell alfo, to all men upon Earth. And the Light and voice was heard in the four mnds> and the falle Merchant in the South w3s quite revealed, and his own hated him, and rooted him out from the whole earth.
62. This being done, the wild tree toward the North withered j and all people beheld the holy tree, even in forraign Iflands, with admiration. And the Prince in the darknefle was revealed, and his Myfteries were difcovered, and his fhame, ignominy and perdition, the men upon earth did fee and know, fork was Light.
63. And this laftcd but a little time,for men forfook that light, and lived in carnal pleafures to their owr^ perdition: for as the gate of light had opened it felf, lb did alfo the gate ofctarkncfTc, and from them both went forthall manner of powers and Arts, that were therein.
64. For as men had lived from the beginning in the growth of the wild nature, and hunted only after earthly things •, fo in the end,things were not mended but ratherworfe.
6<y. In the middle of this time were raifed many great ftormy winds from the Weft toward the Eaft and North: hut from the North there wentjbrth a great fiream of water toward the holy tree, ä'nd in nur w/Vjfoftheftream it was light, and io the wild tree toward the North withered.
66. And then the Prince in the darknefle was enraged in the great motion of Nature. For the Holy Tree moved in Nature, as one that would by and by be elevated, and kindled, in the glorification of the holy Divine Majeflie, and caft the wrath or fierecneße from it, which had fo long ftood againft it, and had wreftled with it.
£7. In like manner, the tree of darknefle wrath fiercenefle and perdition, moved furioufly, as one that would be kindled by and by, and therein the Prince with his Legions went forth to fpoyl the noble fruit of the good tree.
68. And it ftood horribly in Nature in the fierce quality, in that quality, wherein the prince of darkneffe dwelt,to fpeak after the manner of men 5 even as when men fee terrible weather coming on, which maketh a horrible appearance with lightening and ternpeftuous winds, at which men ftand amazed.
j. B. Preface for the Aurora, 1 9 6). On the other fide in the good quality, in which the holy tree of life ftood, all was pleafant fweet and delightful; like an heavenly joyfulncfs. Thcfe two moved furioufly one againlt another, till the whole nature was kindled of both qualities in one moment.
70. And the tree of life was kindled in its own quality, by the fire of the Holy Ghoft, and its quality burnt in the fire of heavenly joyfulncfs, in an unfearchable light and glory.
71. All voyces, of the heavenly joyfulncfTe qualified mixed or harmonized in this fire, which have been from eternitie in the good qualitie; and the Light of the holy Trinity joined into the tree of life, and replenished or filled the whole quality, in which ic ftood.
72. And the tree of the fierce quality which is the other part in Nature, was kindled alio and burnt in the fire of Gods wrath in a hellifh flame 3 and the fierce fource rofe up into eternity,and the Prince of darknefle with his Legions did abide in the fierce wrathfull quality, as in his own Kingdom.
73. In this fire were confumed, the Eartb, Starres and elements, for all were on fire at once, each in the fire of its own quality, and all was feparable. For the Ancient of Day es moved himfelf in it, wherein every power and all the Creatures, and whatfoever can be named, even the powers of Heaven, of the Stars and of the Elements, became thin again, and faihioredaccordingto that form, which they were in from the beginning of the Creation.
74. Only the two qualities, good and bad,which have been in Nature one in another, were feparatcd, and the bad one, was given to the prince of malice and wrath or fiercenefTc for an eternal habitation ^ and that D 2 is 20 J. B. Preface for the Aurora.
is called Hell, or a Rejection, which in eternity, no more apprehends or toucheth the good quality; but is an oblivion of all good, and thatuntoits eternity.
75. In the'other quality flood the Tree of eternal Life, and its fource and off-fpring defcended from the holy Trinity y and the Holy Ghoft did fhine into the fame. And all men came forth which defcended from the loynes of Adam, who was the firft man. Each in its vertue, and in that quality, in which each did grow on earth.
76. Thofe that on earth had eaten of the good Tree, which is called JZSUS CHRIST, in them did «&*§& the Mercy of God unto eternal joy; they had in them the power of the good quality, they were received into the good and holy quality, and they fung the Song of their Bridegroom, each in hisvoyce according to his own Holincfle.
77. But thofe that were born in the Light of Nature, and of the Holy Ghoft, and on earth never fully knew the Tree of Life, but were grown in its power, which overfnadowed all men upon earth, as very many Nations, Heathens and Babes, which were alfo received into the fame power wherein they were grown, and wherewith their fpirit was cloathed, and they fung the fo~ig according to their power and meafure in the noble tree of eternal life, for every one was glorified according to his power venue meafure and proportion.
78. And the Holy Nature, Generated joyfull heavenly fruit, even as on earth it had generated fruit in both the Qualities, which were both good and bad, fo now it did generate hea venly.fulrefle of Joy.
79. And thofe men, that were. now like Angels did fach eat the fruit of his Quality, and they fung the fong o£ J. B. Preface for the Aurora. 21 of God, and the fong of the Tree of eternal life.
80. And that was in the Father as aholySceane, a triumphing joy; for to that end all things at the beginning were made out of the Father, and now they abide to to all eternity.
81. Butthofe that were grown on earth in the power of the tree of wrath, that is, which the fierce quality had overcome> and were withered in the wickednefle of their fpirit, in their Sins, all thofe came forth alfo eacji in his power or faculty, and were received into the Kingdom ofDarkneJJ'e, and each was indued in that powcFyln which he was grown up, and their King is call'd Lucifer, viz. one expeird or driven forth from the Light.
8 2. And the hellifh quality brought forth fruit alfo, as it had done upon earth, onely the good was fevered or parted from it, and therefore it brought forth fruit now in its own quality. And thcie Men alfo, which were now like the fpirits, did each eat the fruit of his quality, and fo did the Devils alfo.
83. For as there is a difference in men upon earth in their qualities, and all are not of one Quality Condition or Difpofition, even fo among the rejected reprobate fpirits, and fo in the heavenly pomp in Angels and Men, and that lafteth unto its eternity. AMEN.
Courteous Reader, This is a fhort information concerning the two Qualities in Nature from the beginning to the end, how there arofe from thence two Kingdoms, a heavenly and a helliih, and how they ftirre in this time and ftrive one agamft another, and what the iflue of it will be in the time to come..
*S The Contents of this Book5 by way of Introduction.
To this Book I have given this Name, viz.
The Root or Mother of Thilofopbie^ Aftrolope 0 dnd Theologie.
And that you may know what this Book doth treat of, Olferve, I.
i. InihcPhilofophie, is treated concerning the Divine paw er^ I. what God is; II. How in the Being of 'God \ is created^ l^ature foe Stars and the Elements., III. From whence every thing hath its Original. IUI. How Heaven and Barth were created, V. How Angels, Men, and Devils, were created, VI. How Heaven and Hellend whatever is creaturely, were created^ and what the Two Qualities are in Nature, All out of ä true ground in the knowledge of the Spirit, by the impulfe and motionof God.
' 2.7/2 ^4 {The Contents of this Book.
ii.
2. In the Aerologie •, is treated, I. Of the powers of Nature, of the Stars, and of the Elements, II. How all Creatures proceeded from thence. III. How the fame do tmpeU and rule all, IUI. And work in all, and how good and bad is wrough t by them in Men and Beafls. V. whence it cometh,that Good and Bad island raigneth in this world. VI. Alfo how the Kingdom of Heaven and of Hell confifteth therein.
3. My purpofe is not to defcribe the courfe, place and Name of all Stars, and what their Annual Conjun&ion,Oppofition,Quadrat,is,or the like 5 what they yearly and hourly operate, which by a long proceffe of time bath been obferved, by the wife, skilful and Expert Men, who were rich and large in fpirit, by their diligent contemplation, obfervation, deep fenfe, Calculation and Computation.
4. Neither have I ftudied or learned the fame, and Heave that to the Learned to difcourfe of: but my intention is to write according to the Spirit and fenfe \ and not according to Speculation.
• ill.
5. In the Theologie is handled.
I. 'Of the Kingdom ofchriß^ofwhat condition the fame is.
I I. How it isfet in oppoßtion to the Kingdom of Hell.
III. How KT Tito Contents of this Book. % % HI. How in Nature itfighteth andßriveth againfi the Kingdom of Hell, 1III. How men through Faith and Spirit are able to overcome the Kingdom of Hell, and triumph in Divine power, and obtain eternal falvation, and all this as a vitlorj in the Battel, V. Alfo how Man through the operation or working in the hellish quality, caßs himfelf into perdition, VI. And what the ißtte of both will he at laß.
The Supream Title is, AVRORA.
That is, The Dawning of the Daß in the Saß: or Morning-^edneffeinthe 'fifing of the s v N.
And is a fecret Myftery concealed from the wife and prudent of this world> which themfelves {hall (hortly be fenfibleof: but to thofe3 which read this book in finglenefje of he art, with a defire after the holy Spirit who E place a 6 The Contents of Mi Book, place their hope onely in God, it will not be a hidden fecret, but a manifeft knowledge.
7. I will not explain this Title, but commit it to the judgment oi the impartial Reader, who wreftleth in the good quality of this world.
8. Now if Mr. Crkkk, which qualifteth or- worketh with his wit in the fierce quality, gets this bock into his hand, he will o.ppofe it, as there is alwayes flirr ring and Oppofition between the Kingdom of Heaven and the Kingdom of Hell.
I. Firit he will fay, that I;afccnd too high into the Deny, which is not a meet thing for me to do.
II. Then Secondly, he will fay, that I boaft of the Holy Spirit: I had more need to live accordingly, and makedemonftration of it by wondrous Works or Miracles.
HI. Thirdly he will fay; that I am not learned enough, IUI. Fourthly he will fay y that I doit in a vainglorious way..
Y. Fifthly he will be much offended at the [implicit] of the Author: as it is ufual in the world, to gaze onely upon hieb things, and: fimplenefle is a fcandal and offence unto it, 9- To thefe partial worldly Criticks,I fct in oppofition the Patriarchs of the fit ft world, which were mean deipifed Men, againft whom the world and the De>vil raged as-ia the time of Henoch, when the, holy Fathers preached powerfully of the name of the Lord, they did not afcend with their Bodies into Heaven, and yet beheld all with their eyes, Only the Holy Gnoft revealed h imfel f in their Spirits. 10. After-: The Contents of this Sock. 27 io. Afterward it is fccn m the next world among the holy Patriarchs and Trophets^ all which were mean fimple Men, and tome of them were Herds-men.
ii. Alfo when the MS SSI AS CHRIST the Cham - pionin the Battle in Nature, aflumed the humanity, though hee was the King and Prince of Men, yet he kept himfelfe in this world in a low eftateand condition: and was a Stranger to the world. And ail his Apoftles were poor defpiled Fiiher-men.
1 2. Nay (thrift himfelfe returneth thanks to his heavenly Father^ that he hath concealed it from the worldly wife men> and reue ale d the fame to Babes. Math. 1 1.
13. Beiides it is feen, how they alfo were poor SinnerSy having both the impulfesof good and of bad, in Nature. And.yet they reproved and preached againft the Sinnes of the world, yea againft their own Sins, which they did by the impulfe of the holy Spirit, and not in vain glory.
14. Neither had they any Ability from their own ftrength and power, to teach of Gods Myfteries in that kind, but all was by the impulfe of God.
15. Sol can fay nothing of my felf neither, nor boaft or write of any thing, fave this, that I am a fimple man, and befldes a poore finner, and have need to pray daily j Lord,forgive us our fins, and fay with the Apoftle: O Lordythou haß redeemed us with thy Blood.
16. Neither did I aicendinto heaven, and behold all the works and creature« of God; but the fame heaven is revealed in my fpirit, fo that I know in the fpiric the works and creatures of God.
1 7. And befides,' the will to that, is not my natural will, but it is the impulfe of the Spirit: and I have endured many an afTault of the Devil for it.
1 8. But the fpirit of man is defcended not only E 2 from 1 8 The Contents of this Book.
from the Starrs and Elements, but there is hid therein, a fpark of the light and power of God.
19. It -is not an empty Word, which is fet down in Cjenefis> the i.ch.v. 27. god created manJnhis own Image y in the Image of Cj od created hee him. ^PwU. it hath this fence and meaning viz. that he is created out of the whole Being of the Deitie.
20.. The Body is from the Elements, therefore it muft have Elemental food.
21. The Soule hath its Original, not only from the Body, though it be in the Body, and hath irs firift beginning in the Body; yet it hath its fource alfo from without in it, by and fronvthe Ayr, and fo the Holy Ghoft ruleth in it, in that maner, as he replenifheti) and filkth all things, and as all things are in God, and fo God himfelf is all.
22. Seeing then the Holy Spirit in the Soule is creaturely, viz. the proprietie or Portion of the Soul^ therefore it fearcheth even into the Deitie, and alfo into Nature, for it hath its Source and defcent from the Being of the whole Deitie. ^ 23. When it is kindled or enlightened by the Holy Ghoft: then it beholdeth what God its Father doth,as a [on beholdeth whathisFather doth at home in his houfe*.
24. It is a Member or child in the houfe of. the heavenly Father.
25» And as the Eye of man feeth even unto the Stars, from whence it hath a, finite original and begining: So the foul alfo feeth even into the Divine Being, wherein it liveth.
2 6t But the Soul having its fource alfo out of Natmre, and that in Nature there is good and bad; alfo, in that man hath caft himfe!f,through Sin, into.the fiercejieffe or wrath of Nature, fo that the foul is daily and hourly The Contents of this Book; 29 hourly defiled with Sins, therefore it knowcth but in part.
2 7. For the wrath or fiercenefle in Nature raigneth now aifo in the foul. But the Holy Ghoft doth not go iujo. the wrath or fiercenefle, but raigneth in the [ource of the foul which is in the light of God, and fighteth againft the wrath or fiercenefle in the Soul.
28. And therefore the foul cannot attain unto any per feci knowledge in this life, till ajt the end, when light anddarknefleare feparated, and wrath orfiercenefle,is,with the Body,confumed in the Earth,and then the foul feeth clearly and perfectly in God its Father.
29. But when the foul is kindled or enlightened by the Holy Ghoft, then it triumpheth in the Body, like a huge fire, which maketh the heart and reins tremble for Joy.
30. But there is not prefently -a great and deep knowledge in God its Father, but ks love towards God' its Father, triumpheth thusin the fire of the Holy Spirit, 3 1. But the knowledge of God is fowen in the fire of the Holy Ghoft, and at firft is as fmall as a Grain of Mußard feed, as Chrift makes the comparifon, Uatth, 1 3. afterward it gtometh largeyUke a tree, and fpreadeth it [elf abroad injGod its Creator.
32. Juft as a Drop.of warerjn 'the Ocean cannot avail much; but if a great River runneth into it, that maketh a greater commotion.
3 3. But the time paft, prefent, and to come, as alfo depth andheighth, near and afar off, isall one in God, one-comprehenfibility. - - . 34. And the holy Soul of man feeth the fame alfo u But in this world in part only.: it happtneth/o?»* times ^ that it fcetb nothing at all: for the Devil dothaflault it furioufly jo Tie fintents of this Book, furioufly In the fierce wrathful fource which is in the foul3 and oftentimes covcreth the noble Muftard feed, and therefore Man muft alwayes be in fight and war.
35. In this manner, and in this knowledge of the Spirit, I will write in this book, concerning God our Father, in whom arc all things,and who himfelf is all: And will handle, how all is become difiiitö and creaturely, and how all driveth and moveth in the whole tree of life. ^ ^g 3 tf.Here you fhall fee tne,/» true ground of the Deity 0 2° how all was One Being before the Time of the world; 30 how the holy Angels were created alfo, and out of what: 40 Alfo how the terrible Fall of Lucifer together with his Lqg/W hapned: 5° How Heaven, Earth, Stars, and the Elements, were made: 6* how metals, (tones and other creatures in the earth are generate dj7° How the birth of life is,andthe corporeity of all things > 8° Alfo what the true heave», is, in which God and his Saints do dwell; 9® And what the wrath of God is, and the Hellify fire. io° And how all is become kindled and enflamcd.
In briefj Hot», and n>hat9 the "Being ofaU "Beings is.
37. The Fir ft Seven Chapters treat very plainly and comprehenfibly of the Being of God and of Angels, The Contents of this "BooJ^ 5 v Angels, by fimilitudes jj that the Reader may from one ftep to the other at laft come to the deep fenfe and true ground.
58. In the Eighth Chapter,beginneth the depth in the Divine Being, and fo on, the further, the deeper. ^ }<}. One thing is often repeated, and ftill more deeply defcribed, for the Readers fake, and by reafon of my flow and dull apprehenfion. <v^ca%/ 40. That which you do not find fufficiently explained in this book, you will find more clearly in the fecond and* third. tS**** 41. For, corruption is the caufe, f^- why we know but in part, and J^f have not perfeä: knowledge at once.
41 Yet Man.
3 2. The Contents of this 2?oo£.
42. Yet this Book is the WOfN- VeRofthe World, which the holy Soul will underftand well enough. Thus I commit the Reader into the meek and holy Love of ©od.
The Chap.L Of the Divine Seeing in Nature, &Cc 3 5 The Firft Chapter* Of Searching out the Divine "Being in u\Qiture0 of both the Qualities; the Good and the Evil.
T i.
Hough Flefh and Blood cannot conceive or apprehend the Being of God«, but the Spirit only when enlightned and kindled from God: z. Yet if a man will fpeak of God, and fay: What GOD is, Then, L A man muft diligently confider the VoTPZrs iti Nature. II. Alfo the Whole Creation, Heaven and Earth.
F IIL The III.. The Stars, the Elements, and the Creatures, which are proceeded from them. As alio the holy Angels,. Devils, and Men; moreover,Heaven and Hell.
Of the Two Qualities in One.
In this Con fideration are found. Two Qualities, as Good one and an Evil one, which are in one another as One thing, in this world, in all Powcrs3in the Stars and the Elements, as alfo in all the Creatures: and no Creature in theFlefh, in the Natural Life, can fubfift, unlefle it hath the Two Qualities.
What a- * QVALITY m * The Under (landing of the Thing here called A> <©VAL1TY, is the foundation of that whole v t t /* Relation of Jacob JScbme's: and of all Myße- ^ow nCre a ma 11 muft I tieSi of which his Writings are only a delcripti« COnfidcT, What the word on. For all along-, the feren Qu^ies are QVALITY meancth, or* called iometime Seven Sources, Seven Species, r*- Kinds, Manners, Circumftances, Conditions, IS.
Powers;Operations,or Faculties, ofa Thing: At- A Quality is the Mofo, the Qualifying or Fountain Spirits, which Kilirw kXult'nrr fnT-inrrmry, Colour," Tafte, figure, fhapcConftitution, Sub- and driving Ot a thing» ftaace,EfTence,& diftinft Beeing,of All Things; whichever were, are$ fhall be, or can be; in, from, and to, ALL Eternity; in God, and all Creatures; in Heaven,in Hell,or in this World: Alfo, the Forms or Properties, of Naturcwhich ' is the Saittter or Power, of God j And To, they are,the feven Spirits of God: as in the Revclamas pf?>^Cnopj.4.Ch.3.i.Ch.4t5.Ch,f,^ Chap. I. Of the two Qualities.. 35- Of Heat.
5. As, for Example, Heat, which burnetii, corifurnetb and driveth forth all, whatfoevcr cometh into it which is not of the fame property: and again it enlightneth and warmeth all cold, wet, and dark things, it compacrcth and hardnethfoft things.
Of Light and Itier-c'enejfe.
6.
lc containeth likewife two other kinds in it, namely, i° Light jand 2° Fierteneffc: of which take^notiee in this manner. The light or the heart of the heat is in it felt a pleafant joyful 1 Glance or Luftre, a power of life, an inlightening and glance of a thing which is afar off, and is a piece or fource of the heavenly Kingdom of Joy.
7. For it maketh all things in this world living and moving; all fleili, trees, kaves,and grarTe, grow in this world in the power of the light and have their - ' life therein, viz. in the Good.
8. Again it containeth, alfo a fierccnefle Or math which burneth, confumeth,and fpoileth • this wrath or fierce neffe ipringeth, driveth, and clcviteth it felf in the Light, and maketh the light moveable.
9. It wreftleth and fighteth together in its two- fold fource, as one thing: It is alfo one thing,but it hath a double fource: The light fubfifteth in God without heat, but it doth not fubfift fo in Nature.
io. For all Qualities in nature are one in another as onefi«d//f/>,in that maner,as Gcd is all: and F 2 as *6 Of the Divine Beeing in Nature, and GhapJ.
as all things defcend and come forth from him: For God is the Heart ox fountain of Nature, from him coneth all.
1 1. Now the Heat reigneth and predominateth in all powers in Nature, and warmethall, and is one lource or fpring in all? for if it were not fo, the water would be too cold: and the Earth would be congea- ' led, and there would be no Ayr.
12. The Heat is- predominant in all, in trees, herbs and graffe, and maketh the water moveable, lb that, through the waters Springing out of the earth, there groweth herbs and graffe, and it is theretore called a Quality, becaufe k opera teth movcth and boyleth in all, and elevateth all.
1 3. But the Light in the Heat giveth power to all qualities, fothat all groweth pleafant and joyful. Heat without Light availeth not the other qualities,but is a perdition to the Good, an evil fource or Spring: for all is fpoiled in the fierccneffe or wrath of the Heat. Thus the light in the heat is a quick Spring or living fountain j into which the Holy Ghoft entreth,but not into the fiercenefle or wrath.
14. Yet the heat maketh the light moveable, fo that itfprangeth and dnveth forth, as isfeen in winter; when the Light of the Sun is likewise upon the earth, but the tat Ray cs of the Sun cannot reach into the canh, and that is the reafon why no fruit groweth.
&f Chap. I. Of the Two Qualities. 3 7 Of the qualification of the Cold Quality.
Cold is a Quality alfo, as well as Heat, it qualifieth or operated) in all creatures, whatfoever come forth, in Nature, and in all whatfoever doth move therein, in Men, Beafts, Fowles, Fillies, Worms, Leaves, and GrafTc.
1 6. And Heat is fet in opposition unto it, and qualifieth therein as if it were one and the fame thing, but it oppofcth the fiercenefle or rage of the Heat, and allayetb the Heat.
1 7.It containeth alio two forts or Speciesin it, which is to beObfcrved, viz. It mitigateth the heat, and maketh all things pleafant, and is in all creatures, a quality of lite 5 for no creature can fubfift without cold, for it isa fpringing driving Mobility in every thing.
18. The other kind or Species is Fierceneße; for where it getteth power, it fupprefTeth all, and fpoileth all, even as the Heat doth 3 no life can fubfift in it,if the Heat did not hinder that. The fiercenefle of Gold isa deftru&ion to every life, and the houfe of Death, even as the Hot ficrceneffe alfo i's>.
Of the qualification of the Ayr and the Water.
*9.
Ayr hath its original from Heat and Cold; for Heat 3 8 -Of ilx Drvine Beeingin Natur e^ and Cha p.I.
Heat and Cold work powerfully, and replenish all, whereby is cauled a lively andjfirring motion; but when cold allayeth or mitigatetb the Heat, then both their qualities are rarified and made thin -> and the Bitter quality drawes them together, fo that they become Dewey.
20. But the Ayr hath its original and greateft motion from /fort, and the water hath it from cold.
2 1. Now thefe Two Qualities wrcftle continually one with another, the Heat cohfumetb the water, and the Cold condenceth or crowdcth the Ayr.Now ayr is a caufe and the fpirit of every life and motion in the world, be it infleih, or in any of the vegetables \ all whatever is, hath its life from the Ayr, and nothing can fubfift without ayr, whatfoever moveth and is in this world.
22. /Wdralfo Springern in every living and moving creature in this World ^ in the water confifteth the Body of every thing, as the Spitit confifteth in the * or In Heft; Ayr: be it * in animals,or vegetables.
2 3. And thefe two are caufed by heat and cold, and qualify or mix and operate together as one thing.
24. Now in thefe two qualitis two other Species or kinds are to be obferv'd, viz. a living and a dead operation. The Ayr is a living quality, if it be temperate or moderate in a thing, and the Holy Ghoft reigneth in the CalmnlefTe ot Meekneße of the Ayr > and all the creatures re Joyce therein.
2 5. But there is afierceneß or wrath alfo in it,fothat itkilleth & deftroyethby its tcrribledifturbanccBut the qualification taketh its original from the fierce difturbauce or elevation,fo that it moveth and drjveth in every creatnre, from whenee life hath its originals and Chap. I. Of the Tvo Qualtttes. ^?
and doth exift; and therefore both ofthemmuftbe in this life.
26. The Water alfo hath a fierce deadly Spring, for it killeth & confumeth: and fo,all things that have a life and Being, muft Rot and perifh in the water.
a 7. Thus is the Heat and the Cold a caufe and original of the Water and of the Ayr, in which every thing afteth and (landeth, every life and mobility {landed) therein. Of which I (hall write plainly, Concerning the Creation of the Stars.
Of the Influences of the other Qualities in the Three Element s> Fire, Ay, and Water.
Of the 'Bitter Quality* 28.
The Bitter quality is the heart in every life t for,as itdravveth together the W7ater in the Ayr, anda/lo difllpateth the fame, fothat it becometh/^r^/^ fo ' alfo in other Creatures.as in vegetables of die Earth. For Leaves and Graffe have their ^ravz colour from the Bitter quality.
29. Now if the Bitter quality dwelleth meek/y and Gently in any Creature, then it is the Heart or jo^ therein: for it diflipateth all other Evil Influences, and is the beginning or caufe of jöy or of Laughing, 30. For, being moved, itcauleth the Creature to tremble and be joyful, and raifeth it up in its whole Body: for it is as it were a glimpfe or Ray of the healer/lj joyfuinefTe, an elevation of the fpirit, a fpiric and power or venue in all vegetables of the Earthy and a mother oT the life.
3i. The Holy Ghoft fpringeth BQoveth and drlveth vehemently^ • %u Öf the Divine Beting in Nature, And ChapX Vehemently in this quality, for it is a part of the hea~ venly joy fulnefle« as I fhall demonftrate afterward.
3 2.- But it hath alio in it another Species or kind, namely, the fiercenefle or wrath, which is the very Houfeot Death, a Corruption of all Good, a perdition anddeftru&ionoftheLife in the Flefh.
33. For if it be elevated too much in any creature and be inflamed in the Heat,then Flefh and Spirit fcparateth, and the Creature lofeth its Life and muft T>ie: for it movi til and kindlcth the Element of Fire, for in the great Heat and Bittcrneffc no Flefh can fubfift.
Of the St>eet Quality.
The Sweet Quality is fet oppofite to the #/>ter,and is a graciom amiable blefled and pleafant quality, a reftefhingof the Life, an allaying of the Fierceneile,it maketh all pleafant and friendly in every Creature, it maketh the Vegetables of the Earth fragrant and of goodtafte, affording fair, yellow, white and ruddy Colours, 35. ItisaglimpfcandfcurceofmeeknelTe,a pleafant Habitation of heavenly jcyfulnciTc, a Houle or Manfion of the Holy Ghoft, a qualification of Love and Kjtfercy& joy of the Life.
3 6. But on tl.e other fide, it hath alfo a fierce or wrathful fource,a fource of Death &: Corruption:For if it be kindled in the BitterQuality in the Element of Water, then it brecdeth diieafes, and the botchey Plague or Pcftilencc, and corruption of the Flefh.
37. But if it be kindled in theHcacandBitternefr, then itinfeð the Element of Ayr, whereby is ingendred a fuddain fpreading Plague, and fuddain Death. of Chap. I. Of the Dnine Beeing in Nature > &t. 4 * Of the Some Qjtality.
38.
The Soure Quality is fet oppofite to the Bitter and Sweet, and is a good temper to all, a refreshing and cooling when the bitter and fweet qualities are elc-\ated too much; it is a longing delight in the IalU^a pleaiure of life, a ftirring Boyling flowing joy in every thing; a defire longing and luftof joyfulnefs3a füll Joy or habitation of the Spirit: thus it is a temperature to all living and moving creatures.
3 p. It containcth alfo a fource of evil and corruption: For if it be too much elevated, or ftirreth too much ifo any thing) fo that it be fa ß amed, jlhen it engendreth/W*^*, and Melancholy. ^^ 40. In the water it caufcth a ftinck, puÖudnlfle, - and rankneffe, a forgetful ncflc of all good things, a melancholy orfadnefieof life,aHoufeofDeath3 a Beginning of Sorrow, and an £nd of joy.
Of the Ajlringent or Salti fh Qjtality.
41.