THE books of this author, that are already published, declare sufficiently the high worth of his deep writings: But of all the benefits that do accrue thereby it is one inestimable excellency of them that they help the minds of all sorts of people, that will take pains to read and consider them, in the understanding of the holy Scriptures: and that satisfactorily and convincingly, without need of any reference to the vast commentaries of authors, either in the learned or modern tongues. And they will help men to be able to discern the truth in the various expositions and opinions of all parties; also to still the differences, debates, controversies, disputes and contests; that all may be satisfied in a loving, friendly way, and so agree in one and the same truth together.n7351 ¶1
And among many differences in opinion that spring up there is one weighty and remarkable arisen, since the Light within, and Christ within, hath been pressed more than ordinary; one sort being judged to deny a Christ without, and the other, a Christ within; whereas it might be considered [1 Cor. i. 13.] that Christ is not divided, though he be everywhere in all places, and in all things, and yet but once manifested in the likeness of sinful flesh [Rom. viii. 3.]; suffering, dying, rising from the dead, ascending into glory.n7351 ¶2
Yet he that is not partaker of the same Christ within, or is not made conformable in his soul and spirit to him in his suffering, death and resurrection, in this life, in some measure, shall never be partaker with him in his glory in the life to come. But if we suffer with him [ Rom. viii. 17], we shall also be glorified with him at his appearing. Paul's desire to know nothing but Christ [1 Cor. ii. 2.], and him crucified, among the Corinthians, was not to know them to crucify Christ, but the virtue and power of Christ crucified in them. And if the same Christ that suffered atn7351 ¶3
Jerusalem were not in every one, the wickedest man in the world could not crucify to himself the Lord of Glory [Heb. vi. 6.]. And what Christ did in the flesh once, always had and hath its powerful effect in the spirit of every soul that is united to him within itself, and not otherwise.n7351 ¶4
Therefore we should learn to understand how it is Christ that was the Lamb [Rev. xiii. 8.] slain from the beginning of the world; and then also in Abel when he was slain by Cain; also in his own body when Jesus himself was nailed on the cross and gave up the ghost, and still suffers and is slain [Eph. v. 30.] in his members; and how he will say at the Judgment, when all shall appear, from Adam to the last man that is born of woman, whatsoever is [Matt xxv. 40, 45]n7351 ¶5
done to the least of those that believe in him, it is done to Christ himself in them; and not that he will take it as done to him, only as his words are commonly expounded, but it is really done to him. His flesh is meat indeed, and his blood [John vi. 55.]n7351 ¶6
is drink indeed, and they that did not eat and drink it, though it were within them (otherwise they could not do so) had no part in him. And this he said when [he] himself was conversant with his disciples before his suffering and death.n7351 ¶7
Therefore there cannot be a Christ within, and an7351 ¶8
Christ without, but one and the same Christ, within and without, then, now, and always, from eternity to eternity.n7351 ¶9
There is another great difference: concerning Perfection, and the attaining to it in this life; one sort condemning the other, for speaking that which they understand to be spoken in the Scripture. But they do not endeavour to reconcile the meaning of those texts which seem so extremely to differ.n7351 ¶10
For Perfection: Be ye perfect, as your [Matt. v. 48.]n7351 ¶11
heavenly Father is perfect. Job was a perfect and upright man. If any man sin not in word he is a perfect man. And there is mention made of the perfect law of liberty [James i. 25.] Also, he that is born of God sinneth not, neither can he, because the seed of God remaineth in him. As many as be perfect, let them be thus minded, [Phil. iii. 15]n7351 ¶12
viz. to press for the prize of the high calling ofn7351 ¶13
God in Christ Jesus.n7351 ¶14
On the other side: There is none righteous, no, not one; there is not a man that sinneth not; in many things we offend all. And the Apostle John, who no doubt was then born of God, saith: If we say we have no sin, we deceive ourselves, and there is no truth in us — if we say, not if he or they say, or whosoever saith. And while he was in the instant of high revelations, he fell down before the Angel to worship him, thinking it had been God; but the Angel said to him, See thou do it not, for I am thy fellow- servant.n7351 ¶15
And these great differences cannot be reconciled by the distinction of a time or condition of men unconverted, before they have attained perfection, before they are righteous, or before they are sanctified. But they may be decided by the understanding, what it is that sinneth in man, and what it is in man that is perfect and cannot sin. For as the soul in this life entereth into the one or the other through obedience to it, that soul is either righteous and perfect, or wicked and imperfect, as the Scriptures testify: And every one that shall be presented perfect, is to be presented perfect in Christ Jesus, so that our perfection consisteth in him, not in self. And so the gifts of God are perfect, or else we could not be saved by faith, for that is not of ourselves, but is the gift of God.n7351 ¶16
And therefore it may well be said by the Apostle Paul, after his high revelation, I know that in me, that is, in my flesh, dwelleth no good thing. Dwelleth — not hath dwelt, or did dwell before his conversion, or at the beginning of the writing of that Epistle, but at that instant dwelleth in him no good thing in his flesh. Also, says he, I do find a law in my members rebelling against the law of my mind, and leading me into captivity to the law of sin;n7351 ¶17
so that the good which he would do, that he did not, but the evil which he would not do, that he did. To will was present with him, but how to perform it, that he did not know, and then says, So in my mind I serve the law ofn7351 ¶18
God, which is perfect, but in my flesh I serve the law of sin. Also the Apostle John saith, Let no man deceive you, he that doth righteousness, is righteous. And the Apostle Paul saith, As many as are led by the spirit of God they are the sons ofn7351 ¶19
God. And, His servants ye are to whom ye obey, whether of obedience unto righteousness or of sin unto death. Also it is said, The soul that [Ezek. xviii. 20]n7351 ¶20
sinneth it shall die. If a righteous man (which is indeed a perfect man so long as he is a servant to righteousness) departeth from his righteousness, and doth that which is wicked, in the wickedness which he doth he shall die: and yet that which is perfect cannot die.n7351 ¶21
And on the other side: If a wicked man turn from his wickedness and doth the thing which is good and righteous, in the righteousness which he doth he shall live, saith the Lord. Thus a righteous man can sin, and a wicked man can do that which is righteous; yet it is the soul in the wicked man that turneth and doth righteousness in the mind, and the will, and the spirit, and the heart, and the life, through Christ in the soul. And it is the soul in the righteous man that doth that which is wicked, and the mind, and will, and spirit, and heart, and life, through the power of sin, corruption and imperfection, also of the flesh or the body of death, which is this mortal flesh and blood.n7351 ¶22
Therefore we should not let sin reign in our mortal bodies, that we obey sin in the lusts thereof; but we should strive after perfection, that Christ may be formed in us. We should give God our hearts, and he will cleanse them for us, and make us after his own heart, and will make our hearts, desires and minds pure, and then they are perfect; for nothing that is impure, and so, imperfect, can enter into the kingdom of God. Thus in our minds, If we do the will of our Father which is in heaven, we shall know of the words of Christ, whether they be of God or no — which they that heard them from his own mouth, and did not so, could not know.n7351 ¶23
But we are not to condemn those that have not attained to our measure of light, grace, knowledge or perfection; but to let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven. And then they will say, God is in us of a truth: they will be able to understand it. If we be strong we should help those that are weak in light or understanding, and should declare the Gospel to those that sit most in darkness and in the shadow of death; and guide one another's feet into the way of peace. And then we shall be like him who is in our hearts, meek and lowly; and so we shall find rest unto our souls. And then, when he who is now our life shall appear, we shall also appear with him in glory.n7351 ¶24
And when we have received the unction of the Holy One in our souls, we are then come to the spirits of just men made perfect, and to the Church of the first-born which are written in heaven. And yet some that were so did not know by what death they should glorify God. And in death the body is sown in corruption, it is raised in incorruption; sown in dishonour, raised in glory; sown in weakness, raised in power; sown in imperfection, raised in perfection; for this mortal must put on immortality. Thus, though we are risen with Christ in our souls, spirits and minds, serving the law of God in this life with a perfect heart — nay, though sin dwell in our flesh, yet if we let it not reign in our mortal or imperfect bodies, so that we obey it not in the lusts thereof — then the Holy Spirit dwelleth in our minds, and in our bodies, which are the temples of the Holy Ghost. But if we let sin reign, then our souls and bodies are dens of thieves and murderers, and the habitations of all devils.n7351 ¶25
This for the present is my understanding, which I pray may be enlightened and helped by the Father of Lights, from whom is every perfect gift to myself and all mankind, my brethren — who have several measures of the same light, and divers gifts by the same spirit, of which I desire to be made partaker from themselves; and shall highly rejoice myself therein, with them. But the ground to the understanding of the things here mentioned, and of all things contained in the Scriptures, is exactly described in this author's writings. For they discover both where the things themselves are to be found, in which are hidden all divine and natural Mysteries, and likewise shew, as with a finger, how those secret things have proceeded to their being and manifestation, from the infinite Incomprehensibility, wherein nothing can be perceived — and yet all things have proceeded from thence; and how they have come to be as they are, to the discerning of what the effable, manifested, revealed God is, and what all creatures whatsoever are, we ourselves amongst the rest, and how we may attain to the true, only, and eternal happiness and blessedness of life everlasting, with and in God.n7351 ¶26
And can there be anything more useful, beneficial, necessary and worthy than this? Also further, by his writings we may come to understand how Christ is the Saviour of all men: and yet all will not attain salvation. Though it be confessed, and must be granted, that eternal salvation is attained by some infants, also by some innocent, ignorant persons of years that have been born of Heathenish, of Jewish and of Christian parents, being such as have served God according to the law of their forefathers, with an upright conscience; as Paul, who was a Jew; and so the eunuch, servant to Candace, Queen of Ethiopia, a stranger; and Cornelius, the Centurion; and all others fearing God, and working righteousness, in every nation are accepted of him, though they know nothing, as the Apostles knew it, of the great and common salvation that hath appeared to all men.n7351 ¶27
For, if any be cleansed from his sins, it is done by the blood of Jesus Christ, which cleanseth us from all sin; and this is effected in us and for us, though we know not of it, nor how it is done.n7351 ¶28
And indeed, had not the Holy Scripture mentioned this thing concerning the blood of Christ, it had not been possible for any man, but such as the Prophets and Apostles were, to have procured any that are now called Christians to believe and confess it.n7351 ¶29
Neither can any one understand this, though he read of it in the Scriptures, but by the Holy Spirit within himself, which proceedeth from the Father and the Son in the soul of every one; and by the Word in the heart, the Word of faith, which is God and Christ, even that true, divine Light which lighteth every one that cometh into the world.n7351 ¶30
The same also may be said concerning all those that have been, are, or shall be saved, though they attain not in this life the understanding of the Mysteries of salvation, as those did who wrote the Holy Scriptures; neither can any one understand them as they did, but by the same gift of the Holy Spirit in the soul.n7351 ¶31
Therefore let none boast that he is not born among those that are called Heathen, but among those that were outwardly called Jews of old, or Christians now, or of the Church of Rome, or Protestants, or of the reformed religion, or Presbyterians, Independents, Separatists, Seekers, or Perfectists; though every one of these has outwardly a high prerogative and excellency above the Heathen, yet their lives and fruits which do not exceed the lives and fruits of the Heathen will rise up in judgment against themselves. But let every soul in love rejoice with all other souls in this: that God is our Father, in whom we live and move and have our being, ruling in our souls, and manifesting his infinite grace and mercy, and bringing all things to pass according to his inconceivable wisdom and goodness, and according to the purpose of his good will towards men, which is his eternal Gospel: To those that hearken and yield to his will and word of life always calling, in the soul of every one (or else none could be condemned for neglecting and contemning his call, as some will be), also provoking the soul to forsake that which it perceiveth to be evil, and embrace and co-work with that which it perceiveth to be good, holy and divine within itself.n7351 ¶32
Therefore also let every soul grope after God in its heart, that it may feel and know him, whom to know is life eternal; and feel the hope of enjoying the inestimable good things that are laid up for them that love God, though few here know anything thereof; and yet he will certainly give them unto us at that day, which [he] himself hath appointed, which day will also assuredly come, though no man knoweth when, nor what, it will be or bring forth, but he to whom God doth reveal it.n7351 ¶33
And, indeed, the writings of such persons, whose understandings have been filled with spiritual, divine Wisdom, are to be prized above all others.n7351 ¶34
And though it be an exceeding happiness and joy to us that God hath bestowed so large understanding on those that have written the Scriptures, therefore we ought diligently and frequently to read and deeply consider them; yet, in most of the Mysteries thereof the meaning remaineth very dark to us — we having so little knowledge of the things spoken of. Therefore, in exceeding love of the Scriptures, how highly should we value and esteem the writings of this author,n7351 ¶35
Jacob Behme, which disclose the very things which are but briefly hinted at therein, and this so fundamentally as to satisfy all the objections of reason that can be made; and which also direct us plainly in the way to find the infallible Conductor, the Holy Spirit, which will open our understandings to discern those hidden Mysteries mentioned in the Scriptures so long ago (that we, through patience and comfort of them, might have hope), and yet but darkly, of purpose that some things should be kept secret from the beginning of the world, and not be revealed till the due time and season in every age, and some not till this last age, which is appointed for the manifesting of all Mysteries.n7351 ¶36
And because this author could not so deeply and fundamentally disclose these Mysteries except in such significant, though hard, terms of expression as he useth, therefore he wrote for the satisfaction of his loving friends some explanatory Tables, and a Clavis [Key], which are already printed in English, yet still, for all that, they are accompted very difficult to be understood.n7351 ¶37
And I also, who have much and studiously traced his writings over, have found them difficultn7351 ¶38
— but far exceeding in recompense the utmost pains that I could possibly bestow upon them.n7351 ¶39
I find, also, that the understanding of them cometh by degrees, and frequent loving conversation in all the parts and pieces he hath written.n7351 ¶40
Yet, also I must say, that this book, Aurora, hath conduced more to open my mind to the understanding of all his writings, and of all Mysteries, both natural and divine (and so, consequently, of the Holy Scriptures) than any other helps and books which I could ever meet withal besides.n7351 ¶41
Which the Reader will also perceive, by the diligent perusal of this book, in a continued order, from the beginning onwards, and find whatsoever his heart desireth or ever longed for, and that it is, as this author says near the end of the Preface to this book,n7351 ¶42
THE WONDER OF THE WORLD.n7351 ¶43
And though it was not quite finished at the time when he wrote it, nor ever after, being it was taken away and kept from him, till he had written several complete treatises; and so in them the defect of the Aurora was supplied in abundant measure, for instead of thirty sheets which that book wanted to the end, there are written of the same Mysteries — and at a time when he had fuller knowledge and also leave to declare his knowledge and set it down in writing — more than three hundred sheets of paper, which contain all Mysteries in succinct terms, very deeply expressed. But in his Aurora the ground of those terms is largely and plainly described in a childish way, after the manner of the infancy of his high manifestation; so that it is a large and most clear ABC, being the fitter and plainer for beginners, and with which his other books may the easier be understood; and it is a summary contents of all his Mysteries, and may serve instead of a manuduction, introduction and key, to unlock all the difficult expressions in his other books.n7351 ¶44
And that, because it explains the first ground concerning the seven properties of the eternal nature (which here he calleth the seven qualifying or fountain spirits or qualities, which are the seven spirits of God, in, and from, and to all eternity), with notes of reference to the book of The Three Principles, and to The Threefold Life of Man, which are the supply to the want of finishing this book, and which he wrote down with his own hand, in their several proper places by way of exposition, in a manuscript of Michael von Endern's, his own written copy being kept from him by Gregory Richter, the Superintendent at Gorlitz. The Aurora was published in print, with many whole verses and lines left out, in 1634, printed in High Dutch, but the beforementioned notes were added by the author in the year 1620, and are here inserted, with alphabetical marks,* in this translation into English, which is made from a copy taken from that of his own hand-writing, which was kept laid up for twenty-seven years together, till the 26th of November in the year 1641, when it was brought to light by D. P. S., a Burgomaster at Gorlitz, and presented to George Pflugden, in Dresden, Marshal of the house of the Prince Elector of Saxony, but is now in the hands of a worthy person in Holland, and lately printed in High Dutch. And so the rest of this author's manuscripts in his hands will be printed by degrees, in nine parts, in the same order in which the author wrote them, this Aurora being the first.n7351 ¶45
* In the present reprint the alphabetical marks are omitted. The notes added by J. B. in 1620 are quoted and set within square brackets in the text. — [EDS.]n7351 ¶46
But the author was resolved to leave it unfinished, to remain as an eternal remembrance of the endeavour to suppress and quash this revelation in its first dawning: which will also be manifested at the last day, when all things shall appear to be judged whether they be good, or evil; and everything receive its just recompense of reward.n7351 ¶47
Therefore, dear Reader, in true, sincere love to thee as to myself I commend this book, Aurora, to thy reading, whosoever thou art; desiring thy prayers, that is, thy good desires, that I, with thee, may be received into the grace and mercy of the almighty, omnipresent God, whose whole fulness is always with and in himself, everywhere;n7351 ¶48
and so be protected through this miserable pilgrimage, under corruption, in the vale of sinful flesh, and that most hurting us, in the greatest pleasure, honour, pomp, riches and fulness of worldly content, in this transitory life, till we awake and meet together in the everlasting joy of our ever-blessed God, who filleth us throughout, and all things else, with himself, within and without, which we should perceive, if we would learn to distinguish him from the creature in everything.n7351 ¶49
I willingly yield myself to be thine, though with the acknowledgement that I am one of the unworthiest of the children of men. JOHN SPARROW.n7351 ¶50
THE BRIEF CONTENTS OF THE TWENTY-SIX CHAPTERS OF THE FIRST BOOK OF THE AUTHOR, CALLED THEn7351 ¶51
CHAPTER To the Readern7351 ¶52
Jacob Behme's Preface , being a brief information concerning the Two Qualities, the Evil and the Good in Nature, from the beginning to the endn7351 ¶53
The Contents of this book Auroran7351 ¶54
1. Concerning the searching out of the divine being in nature: Also concerning the two qualities, the good and the eviln7351 ¶55
2. An instruction , shewing how man may come to apprehend the divine and the natural being, and further of the qualitiesn7351 ¶56
3. Of the most highly blessed Trinity , One Godn7351 ¶57
4. Of the creation of the holy angels 4. Of the divine qualityn7351 ¶58
4. Of the divine Salittern7351 ¶59
5. Of the corporeal substance , being and property of an angeln7351 ¶60
6. How an angel and how a man is the similitude and image of Godn7351 ¶61
6. Of the blessed love of the angels towards Godn7351 ¶62
7. Of the court, place and dwelling , also of the government, of angels; how it stood at the beginning, after the creation, and how it is become as it isn7351 ¶63
7. Of the nativities of the angelical kings, and how they came to ben7351 ¶64
7. Of the deepest ground and mysteryn7351 ¶65
8. Of the whole body or corporation of an angelical kingdom. The great mystery: in his other writings called, Mysterium Magnumn7351 ¶66
8. Of the first species, circumstance, quality or spirit of God in the divine power or Salitter 8. Of the second 8. Of the third 8. Of the fourthn7351 ¶67
8. The great mystery of the spirit 8. Of the end of nature in this world 8. Of the Language of Naturen7351 ¶68
8. Of the fifth circumference or spirit in the divine power of the Father, viz. the loven7351 ¶69
9. Of the gracious, amiable, blessed , friendly and merciful love of God. The divine Mysteryn7351 ¶70
9. What remains hidden since the beginning of the worldn7351 ¶71
9. The wrath: the original of hell-firen7351 ¶72
10. Of the sixth qualifying or fountain spirit in the divine power, the Soundn7351 ¶73
10. What in men shall arise in heavenly joy or in hellish torment, the Salittern7351 ¶74
10. How a man may quench the kindled wrath of God in this life, in himselfn7351 ¶75
10. How near to us is God and the whole Trinityn7351 ¶76
11. Of the seventh qualifying or fountain spirit in the divine power, the divine Salittern7351 ¶77
11. The holy gate. What the Father, the Son and then7351 ¶78
Holy Spirit is, whom we Christians worshipn7351 ¶79
11. What the law of nature isn7351 ¶80
11. Why he only that sinneth shall be punishedn7351 ¶81
11. The prerogative of Christiansn7351 ¶82
11. Of the word Salittern7351 ¶83
11. How the imaging in nature isn7351 ¶84
11. How our life is a perpetual warfare with the deviln7351 ¶85
12. Of the birth or descent of the holy angels , as also of their government, order and heavenly, joyous lifen7351 ¶86
12. What the angels do when they sing not. What they talk of. Who they are liken7351 ¶87
12. What heaven itself isn7351 ¶88
12. What the angels walk uponn7351 ¶89
12. Of Michaeln7351 ¶90
12. Of Lucifer's creationn7351 ¶91
12. Of Urieln7351 ¶92
12. The beauty of heavenly forms likened to precious stones 12. Why baptism was instituted in the watern7351 ¶93
12. How the wisdom of God is incomprehensiblen7351 ¶94
13. Of the horrible fall of the kingdom of Lucifer 13. What the fountain of the first sin of the angels is 13. Where the fault lieth, that Lucifer is become a devil. 13. The eternal geniture of Deityn7351 ¶95
13. The beginning of sinn7351 ¶96
14. How Lucifer, who was the most beautiful angel in heaven, is become the most horrible deviln7351 ¶97
14. The cause that God created angels 14. Of the eternal enmityn7351 ¶98
14. Seven sources of sin, and the eighth the house of deathn7351 ¶99
14. Of the first sourcen7351 ¶100
14. What the eternal sport of God was, before the time of the creation o f the angelsn7351 ¶101
14. Of the second source of sin's beginningn7351 ¶102
14. How God possesseth all, and yet no creature is Hen7351 ¶103
15. Of the third species or spirit of sin's beginning in Lucifern7351 ¶104
15. What Lucifer knew before his falln7351 ¶105
15. When the end o f this time will ben7351 ¶106
15. Of the fourth species of sin's beginningn7351 ¶107
15. Of the sting of deathn7351 ¶108
15. What the comprehensibility isn7351 ¶109
15. Of the fifth manner of sin's beginningn7351 ¶110
15. Of the sixth form of sin's beginningn7351 ¶111
15. Of the Old Serpentn7351 ¶112
16. Of the seventh kind of sin 's beginning in Lucifer and his angelsn7351 ¶113
16. Of sorcerers and witches 16. Wherein naturality consisteth 16. Of the mourning house of deathn7351 ¶114
16. That God willeth not evil, nor can don7351 ¶115
16. Of priden7351 ¶116
16. Of covetousnessn7351 ¶117
16. Of envyn7351 ¶118
16. Of wrathn7351 ¶119
16 The final condemnation. Also of the last fight and expulsion of Lucifer and all his angelsn7351 ¶120
16. What will be called the burning helln7351 ¶121
17. Of the miserable state and condition of the corrupt, perished nature, and original of the four elements instead of the holy dominion of Godn7351 ¶122
17. What is called the wrath of Godn7351 ¶123
17. How a comprehensible is come out of an incomprehensiblen7351 ¶124
17. How the devil still presents the crab-apples of Paradise before the souln7351 ¶125
18. Of the creation of heaven and earth . And of the first dayn7351 ¶126
18. Why man in this world so loveth gold, silver and precious stonesn7351 ¶127
18. How shall I understand myself according to the threefold geniture i n naturen7351 ¶128
18. An exposition of the first verse of the first chapter ofn7351 ¶129
Genesis, according to the Language of Naturen7351 ¶130
18. Into what the soul goeth when we dien7351 ¶131
18. Of the creation of the light in this worldn7351 ¶132
18. Whence fightings among all creatures have their originaln7351 ¶133
18. What light was before the sun and starsn7351 ¶134
19. Concerning the created heaven . And of the form of the earth and of the water; as also concerning light and darknessn7351 ¶135
19. From what light this author hath his knowledge 19. How it was that Jesus Christ could take the devil, death and hell captive. Also in what heaven he sitteth at the right hand of Godn7351 ¶136
19. Where shall the wrath of God come to be at the end 19. Concerning the form of the earth 19. Why the earth is so hilly, rocky, stony and uneven 19. Of day and nightn7351 ¶137
19. Of morning and eveningn7351 ¶138
20. Of the second day: How God separated the waters beneath the firmament from the waters above the firmamentn7351 ¶139
20. We should strive against the malice and wickedness that is in our heartsn7351 ¶140
20. What the moon or Luna isn7351 ¶141
20. How the heavens are not pure in God's sightn7351 ¶142
20. In what heaven the man that feareth God dwellethn7351 ¶143
20. How Christ could go through closed doors. John xx.n7351 ¶144
21. Of the third dayn7351 ¶145
21. The diurnal motion of the earthn7351 ¶146
21. Man is made out of the seed of the earthn7351 ¶147
21. How man's hope standeth in Godn7351 ¶148
21. How sins are the cause that the Deity is hidden from usn7351 ¶149
21. Of the seven spirits of God, and of their operation in the earthn7351 ¶150
21. Why the astral birth of the earth did begin a day sooner than the astral birth in the deep above the earthn7351 ¶151
21. Whence mobility existedn7351 ¶152
22. Of the birth or geniture of the stars , and creation of the fourth day. Also the reason of the title Dawning or Morning Rednessn7351 ¶153
22. Why the spirit of nature itself will open the doorn7351 ¶154
22. What the store aren7351 ¶155
22. Sixteen questions asked of the doctorsn7351 ¶156
22. How this work is the Holy Ghost's dear revelationn7351 ¶157
22. O f the vegetations of the earthn7351 ¶158
22. Of the metals in the earthn7351 ¶159
23. Of the deep above the earthn7351 ¶160
23. Of the astral birth or geniture: and of the birth or geniture of Godn7351 ¶161
23. The severe geniture, out of which the wrath of God, hell and death, are come to ben7351 ¶162
23. What is called the animated or soulish birthn7351 ¶163
23. Of the being of the Deity, and of the three Personsn7351 ¶164
Also whence the living and rational spirit existethn7351 ¶165
23. What is the water of lifen7351 ¶166
23. The gate of the Holy Trinityn7351 ¶167
23. Of the kindled naturen7351 ¶168
24. Of the incorporation or compacting of the storen7351 ¶169
24. Out of what the stars are come to ben7351 ¶170
24. Why God did not bar up the devil instantlyn7351 ¶171
24. Why the stars should not be worshippedn7351 ¶172
24. In whom the light of life kindleth from the water ofn7351 ¶173
24. Why Christ rested in death forty hours and no longer 24. God an angry God to those that hate him 24. What is the water of lifen7351 ¶174
24. Where the word of this author is generatedn7351 ¶175
25. Of the whole body of the stars ' birth or geniture, that is, the whole astrologyn7351 ¶176
25. Though body and soul should fail, God is his refugen7351 ¶177
25. What is called the corrupted naturen7351 ¶178
25. The kindling of the life of this world: of Soln7351 ¶179
25. Of Marsn7351 ¶180
25. The highest ground of the sun and all the planetsn7351 ¶181
25. How the eye of the Lord beholdeth alln7351 ¶182
25. How the desire of the flesh is the lake of hellishn7351 ¶183
25. The annual motion of the earth round about the sunn7351 ¶184
25. Of the planet Marsn7351 ¶185
26. Of the planet Jupiter 26. Of the planet Saturnus 26. Of the planet Venus 26. The gate of loven7351 ¶186
26. How Christ is the Light of the World 26. What is the divine being 26. Of the planet Mercuriusn7351 ¶187
26. The great depth concerning the centre or circle of the birth of lifen7351 ¶188
26. What is called eternity. Also what the house of flesh isn7351 ¶189
26. Who hath the casting- shovel in its hand: Also of man and the starsn7351 ¶190
26. How man became a living souln7351 ¶191
26. The deep, hidden, secret mystery of the humanityn7351 ¶192
26. Four questions concerning that mass which is man 26. Notes concerning the not finishing this book Auroran7351 ¶193
The Keys to the Cover Illustrationn7351 ¶194
4. John to the Seven Churches in Asia, Grace be unto you, and Peace from him which is, and which was, and which is to come, and from the seven Spirits which are before his Throne.n7351 ¶195
Rev. 4. part of the 3. verse.n7351 ¶196
3. And there was a Rainbow, round about the Throne, in sight like unto an Emerald.n7351 ¶197
5. And out of the Throne proceeded and there were seven Lamps of FireBuming before the Throne, which are the Seven Spirits of God.n7351 ¶198
6. And before the Throne there was a Sea of Glass like unto Crystal: and in the midst of the Throne and round about the Throne, were four Beasts full of Eyes before and behind.n7351 ¶199
7. And theFirst Beast was like a Lyon, and the Second Beast like a Calf, and the Third Beast had a Face as a Man,and the Fourth Beast was like a flying Eagle.n7351 ¶200
8. And the Four Beasts had each of them six wings about him, and they were full of Eyes within, and they rest not Day and Night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come.n7351 ¶201
9. And when those Beasts give glory and honour and thanks to him that sate on the Throne, who livethfor Ever and Ever,n7351 ¶202
10. The Four and twenty Elders^// down before him that sate on the Throne, and worship him that livethfor Ever and Ever, and cast their Crowns before the Throne, saying,n7351 ¶203
11. Thou art worthy, O Lord , to receive Glory and Honour and Power; for thou hast Created all things, and for thy Pleasure they are and were Created.n7351 ¶204
6. And I beheld, and Lo, in the Midst of the Throne and of the Four Beasts, and in the midst of the Elders stood a Lamb as it had been slain, having seven Horns, and seven Eyes, which are the seven Spirits of God sent forth into all the Earth.n7351 ¶205
8. And when he had taken the Bookjhe four Beasts and four and twenty Elders fell down before the Lamb, having Every one of them Harps and Golden Vialls full of Odours, which are the Prayers of Saints.n7351 ¶206
9. And they sung a New Song, saying, Thou art worthy to take the Book, and to Open the Seals thereof: for thou wast slain, and hast redeemed us to God by thy Blood,out of Every Kindred,and Tongue, and People, and Nation.n7351 ¶207
10. And hast made us unto our God Kings and Priests, and we shall reign onn7351 ¶208
Isaiah 9. 2.n7351 ¶209
2. The People that walked in Darkness, have seen a great Light: they that dwell in the Land of the shadow of Death, upon them hath the Light shined.n7351 ¶210
Matth. 4. 16.n7351 ¶211
16. The People which sate in Darkness saw great Light: and to them which sate in the Region and shadow of Death, Light is sprung up.n7351 ¶212
This A U R O R A, orn7351 ¶213
Redness of the Morningn7351 ¶214
Is the W O N D E R of the World.n7351 ¶215
/. B. PREFACE FOR THE AURORA To the Courteous Readern7351 ¶216
1. COURTEOUS Reader, I compare the whole Philosophy, Astrology, and Theology, together with their mother, to a goodly tree which groweth in a fair garden of pleasure.n7351 ¶217
2. Now the earth in which the tree standeth affords sap continually to the tree, whereby the tree hath its living quality: But the tree in itself groweth from the sap of the earth, becomes large, and spreadeth itself abroad with its branches: And then, as the earth worketh with its power * upon the tree, to make it grow and increase, so the tree also worketh continually with its branches, with all its strength, that it might still bear good fruit abundantly.n7351 ¶218
* "power" (Kraft), "virtue." In the great majority of cases where Sparrow uses the word "power," the original, Kraft, is best rendered by the word "virtue," as St Martin has done.n7351 ¶219
3. But when the tree beareth few fruit, and those but small, shrivelled, rotten, and wormeaten, the fault doth not lie in the will of the tree, as if it desired purposely to bear evil fruit, because it is a goodly tree of good quality. But here lieth the fault: because there is often great cold, great heat, and mildew, caterpillars and other worms happen to it; for the quality in the deep, from the influence of the stars, spoileth it, and that maketh it bear but few good fruit.n7351 ¶220
4. Now the tree is of this condition, that the bigger and older it is, the sweeter fruit it beareth: In its younger years it beareth few fruit, which the crude and wild nature of the ground or earth causeth, and the superfluous moisture in the tree: And though it beareth many fair blossoms, yet the most of its apples fall off whilst they are growing; unless it standeth in a very good soil or mould. Now this tree also hath a good sweet quality; but there are three others, which are contrary to it, namely, the bitter, the sour, and the astringent.n7351 ¶221
5. As the tree is, so will its fruit be, till the sun worketh on them and maketh them sweet; so that they become of a pleasant taste, and its fruit must also hold out in rain, wind and tempest.n7351 ¶222
6. But when the tree groweth old, that its branches wither and the sap ascendeth no more, then below the stem or stock there grow many suckers; at last from the root twigs grow also, and transfigure the old tree, shewing that it also was once a green twig and young tree, and is now become old. For nature, or the sap, struggleth * so long till the stock groweth quite dry; and then it is to be cut down and burnt in the fire.n7351 ¶223
* " struggleth " (wehret sich), " resisteth " or " persisteth "; the real meaning implies both renderings. St M. has, "se conserve. "n7351 ¶224
7. Now observe what I have signified by this similitude: The garden of this tree signifieth the world; the soil or mould signifieth nature; the stock of the tree signifies the stars; by the branches are meant the elements; the fruit which grow on this tree signify men; the sap in the tree denoteth the pure Deity. Now men were made out of nature,** the stars, and elements; but God the Creator reigneth in all: even as the sap doth in the whole tree.n7351 ¶225
** "men were made out of nature," etc. Note by St Martin: "The author does not invariably use the word 'nature,' as applying to the actual and visible world."n7351 ¶226
8. But there are two qualities in nature, even until the Judgment of God: The one is pleasant, heavenly and holy; the other is fierce, wrathful, hellish and thirsty.n7351 ¶227
9. Now the good one qualifieth and worketh continually with all industry to bring forth good fruit, and the Holy Ghost reigneth therein, and affords thereunto sap and life: the bad one springeth and driveth with all its endeavour to bring forth bad fruit continually, to which the devil affordeth sap and hellish flame. Now both are in the tree of nature, and men are made out of that tree, and live in this world, in this garden, between both, in great danger; suddenly the sun shineth on them; by and by, winds, rain, and snow fall on them.n7351 ¶228
10. That is, if man elevateth his spirit into the Deity, then the Holy Ghost moveth, springeth and qualifieth in him: But if he permit his spirit to sink into the world, in lust towards evil, then the devil and hellish sap stir and reign in him.n7351 ¶229
11. Even as the apple on the tree become th corrupt, rotten and worm-eaten, when frost, heat, and mildew fall on it, and easily falls off and perisheth: So doth man also when he suffers the devil to rule in him with his poison.n7351 ¶230
12. Now as in nature there are, spring up and reign, good and bad; even so in man: But man is the child of God, whom God hath made out of the best kernel of nature, to reign in the good, and to overcome the bad: Though evil sticketh unto man, even as in nature the evil hangeth on the good, yet he can overcome the evil if he elevateth his spirit in God; for then the Holy Ghost stirs and moveth in him, and helps him to overcome.n7351 ¶231
13. As the good quality in nature is potent to overcome the evil, for the good quality is and cometh from God, and the Holy Ghost is the Ruler therein, even so is the fierce wrathful quality powerful to overcome in a malicious wicked soul: For the devil is a potent ruler in the wrath * or fierceness, and is an eternal prince of the same.n7351 ¶232
* " in the wrath," etc. Note by St Martin: " By the word 'wrath,' the author understands the eternal power itself, as separated from lore, justice and light."n7351 ¶233
14. But man, through the fall of Adam and Eve, hath cast himself into fierce wrathfulness, so that the evil hangeth on him; otherwise his moving and driving ** would be only in the good. But now his moving and driving are in both. And it is as St Paul saith, Know ye not, that to whom you yield yourselves servants in obedience, his servants ye are, to whom ye obey, either to sin unto death, or to the obedience of God unto righteousness.n7351 ¶234
** " his moving and driving" (sein Quell und Trieb), " his source and motive power." St M. has "son impulsion, " "his impelling power." In the next par. and in several which follow, Sparrow renders the word Trieb, " impulse," or " inclination"; of these, the former is the better of the two.n7351 ¶235
15. But because man hath an impulse or inclination to both good and evil, he may lay hold on which he pleaseth; for he liveth in this world between both, and both qualities, the good and the bad, are in him; in whichsoever man moveth, with that he is endued, either with a holy, or with a hellish power. For Christ saith, My Father will give the Holy Ghost to those that ask Him. [Luke xi. 13]n7351 ¶236
16. Besides, God commanded man to do good, and forbad him to do evil; and now doth daily call and cry aloud, preach and exhort man unto good; whereby we see well enough that God willeth not evil, but his will is, That his kingdom should come, and his will be done, on earth as it is in heaven. But now man is poisoned through sin, that the fierce wrathful quality, as well as the good, reigneth in him, and he is now half dead, and in his gross ignorance can no more know God his Creator, nor nature and its operation: Yet hath nature used its best endeavours from the beginning till now, to which God hath given his Holy Ghost, so that it [nature] hath at all times generated * wise, holy, and understanding men, who learned to know nature, and their Creator, and who always in their writings and teachings have been a light to the world, wherebyn7351 ¶237
God hath raised his Church on earth, to his eternal praise. Against which the devil hath raged, and spoiled many a noble twig, through the wrathful fierceness in nature, whose prince and god he is.n7351 ¶238
* " generated," lit., " generated and prepared," i.e. guided and instructed.n7351 ¶239
17. For nature hath many times prepared and fitted a learned judicious man with good gifts, and then the devil hath done his utmost to seduce that man, and bring him into carnal pleasures, into pride, into a desire to be rich, and to be in authority and power. Thereby the devil hath ruled in him, and the fierce wrathful quality hath overcome the good; his understanding and his knowledge and wisdom have been turned into heresy and error, and he hath made a mock of the truth, and been the author of great errors on earth, and a good leader of the devil's host.n7351 ¶240
18. For, ever since the beginning, the bad quality in nature hath wrestled with the good, and doth still wrestle, and hath elevated itself, and spoiled many a noble fruit even in the mother's womb, as it plainly appeareth, first by Cain and Abel, who came from one womb. From his mother's womb Cain was a despiser of God, and proud; but Abel, on the contrary, was a humble man, and one that feared God.n7351 ¶241
19. The same is seen also in the three sons of Noah; as also by Abraham's sons, Isaac, and Ismael, especially by Isaac's in Esau and Jacob, who struggled and wrestled even in the mother's womb: therefore said God, Jacob have I loved, and Esau have I hated; which is nothing else but that both qualities in nature have vehemently wrestled the one with the other.n7351 ¶242
20. For when God at that time moved in nature, and would reveal himself unto the world through righteous Abraham, Isaac, and Jacob, and would raise a Church to himself on earth for his glory, then in nature malice also moved, and its prince Lucifer. Seeing there was good and bad in man, therefore both qualities could reign in him, and therefore there was born at once in one womb an evil man and a good man.n7351 ¶243
21. Also it is clearly seen by the first world, as also by the second, even unto the end of our time, how the heavenly and the hellish kingdoms in nature have always wrestled the one with the other, and stood in great travail, even as a woman in the birth. This doth most clearly appear by Adam and Eve. For in Paradise there grew up a tree of both qualities, of good and bad, wherewith Adam and Eve were to be tempted, to try whether they would hold out in the good quality in the angelical kind and form. For the Creator forbad Adam and Eve to eat of the fruit: But the evil quality in nature wrestled with the good, and brought Adam and Eve into a lust and longing to eat of both. Thereupon they presently came to be of a bestial form and kind, and did eat of good and bad, and must increase and live in a bestial manner; and so many a noble twig begotten or born of them perished.n7351 ¶244
22. Afterwards it is seen how God wrought in nature, when the holy fathers in the first world were born: As Abel, Seth, Enos, Kenan, Mahalaleel, Jared, Henoch, Methusalah, Lamech, and holy Noah. These made the name of the Lord known to the world, and preached Repentance: For the Holy Ghost wrought in them.n7351 ¶245
23. On the contrary, the hellish god also wrought in nature, and begot mockers and despisers, first Cain and his posterity: And it was with the first world as with a young tree, which groweth, is green, and blossometh fairly, but bringeth little good fruit, by reason of its wild kind. So nature in the first world brought forth but little good fruit, though it blossomed fair in worldly knowledge, and luxury or wantonness, which could not apprehend the Holy Spirit, who wrought in nature then, as well as now.n7351 ¶246
24. Therefore said God, It repents me, that I have made man, and he stirred up nature so, that all flesh which lived on dry land died, excepting the root and stock, that remained in virtue: and so he hath hereby dunged the wild tree, and manured it, that it should bear better fruit. But when the same sprang up again, it brought forth good and bad fruit again: Among the sons of Noah there were found again mockers and despisers of God, and there grew hardly any good branch on the tree, which brought forth any holy and good fruit: The other branches were bearing also, and brought forth wild Heathen.n7351 ¶247
25. But when God saw that man was thus dead in his knowledge, he moved nature again, and shewed unto man how there was good and bad therein, that man should avoid evil, and live unto the good; and he caused fire to fall down out of nature, and fired Sodom and Gomorrah, for a terrible example to the world. But when the blindness of men grew predominant, and they refused to be taught by the spirit of God, he gave laws and precepts unto them, shewing how they should behave themselves, and confirmed the laws and precepts with wonders, and with signs, lest the knowledge of the true God should be quite extinct. But for all this, the light did not manifest itself, for the darkness and wrathful fierceness in nature struggled against it, and the prince of darkness ruled powerfully.n7351 ¶248
26. But when the tree of nature came to its middle age, then it began to bear some mild and sweet fruit, to shew that it would henceforth bear pleasant fruit. Then were born the holy prophets, out of the sweet branch of the tree, who taught and preached of the light, which hereafter should overcome the wrathful fierceness in nature. And then there arose a light in nature among the Heathen, so that they knew nature, and her operation, although this was a light in the wild nature only, and was not yet the holy light.n7351 ¶249
27. For the wild nature was not yet overcome, and light and darkness wrestled so long the one with the other, till the sun arose, and with its heat forced this tree, so that it did bear pleasant sweet fruit; that is, till there came the Prince of Light, out of the heart of God, and became man in nature, and wrestled in his human body, in the power of the divine light, in the wild nature.n7351 ¶250
That same Prince and Royal Twig grew up in nature, and became a tree in nature, and spread its branches abroad from the east to the west; and encompassed the whole nature, and wrestled and fought with the fierce wrath which was in nature, and with the prince thereof, till he overcame and triumphed, as a king in nature, and took the prince of wrath or fierceness captive in his own house.n7351 ¶251
28. This being done, there grew out of the Royal Tree, which was grown in nature, many thousand legions of precious sweet twigs, all which had the scent and taste of that precious tree. Though there fell upon them rain, snow, hail and tempestuous storms, so that many a twig was torn and beaten off from the tree, yet still others grew in their places. For the wrath or fierceness in nature, and the prince thereof, raised great tempests, with hail, thunder, lightning and rain, so that many glorious twigs were torn from the sweet and good tree.n7351 ¶252
29. But these twigs were of such a pleasant, sweet and delightful taste, that no human nor angelical tongue is able to express it: For there was great power and virtue in them, so that they were good to heal the wild Heathen. Whatever Heathen did eat of the twig of this tree was delivered from the wild nature in which he was born, and became a sweet branch in this precious tree, and sprang in that tree, and bore precious fruit, like the Royal Tree. Therefore many Heathen hastened to the precious tree, where the precious twigs lay, which the prince of darkness, by his storms and tempestuous winds, had torn off; and whatever Heathen did smell at the twig so torn off was healed of his wild wrath or fierceness, which he had brought from his mother inton7351 ¶253
30. But when the prince of darkness saw that the Heathen strove and contended about these twigs, and not about the tree, therein he found great loss and damage, and then he ceased with his storms toward the east and south, and placed a merchant under the tree, who gathered up the twigs which were fallen from the precious tree: And when the Heathen came, and enquired after the good and virtuous twigs, then the merchant presented and offered them for money, to make gain of the precious tree. For this the prince of wrath or fierceness required at the hands of his merchant, because the tree was grown upon his ground and land, and spoiled his soil.n7351 ¶254
31. So when the Heathen saw that the fruit of the precious tree was put to sale, they flocked to the merchant, and bought of the fruit of the tree;n7351 ¶255
and they came to buy also from foreign islands, even from the ends of the world. Now when the merchant saw that his wares were in request and esteem, he plotted how he might gather a great treasure to his master, and so sent factors abroad everywhere, to offer his wares to sell, praising them highly: But he sophisticated the wares, and sold other fruit instead of the good, which were not grown on the good tree; this he did to increase his master's treasure.n7351 ¶256
32. But the Heathen, and all the islands and nations which dwelt on the earth, were all grown on the wild tree, which was good and bad, and therefore were half blind, and did not discern the good tree (which, however, spread its branches from the east to the west) else they would not have bought of the false wares.n7351 ¶257
33. But because they knew not the precious tree, which spread its branches over them all, all of them ran after and to the factors, and bought of them mixed false wares instead of good, and supposed they served for health: But because all of them longed after the good tree, (which, however, moved over them all), many of them were healed, because of their great desire they had to the tree. For the fragrancy of the tree, which moved over them, healed them of their wrath or fierceness and wild nature, and not the false wares of the factors: this continued a long time.n7351 ¶258
34. Now when the prince in the darkness, who is the source of wrath or fierceness, malice and perdition, perceived that men were healed of their poison and wild nature by the fragrancy of the precious tree, he was enraged, and planted a wild tree towards the north, which sprang up and grew in the fierceness or wrath of nature, and made proclamation, saying: This is the Tree of Life; he that eateth of it, shall be healed and live eternally.n7351 ¶259
35. For in that place, where the wild tree grew, was a wild place, and the people there had the true light of God from the beginning, even unto that time, and to this day, though unknown: and the tree grew on the mount Hagar in the house of Ismael the mocker. But when proclamation was made of the tree, Behold, this is the Tree of Life! then the wild people, who were not born of God, but of the wild nature, flocked unto the tree, and loved the wild tree, and did eat of its fruit.n7351 ¶260
36. And the tree grew to a mighty bigness, by the sap of wrath or fierceness in nature, and spread abroad its branches, from the north to the east and west: But the tree had its source and root from the wild nature, which was good and bad; and as the tree was, so were its fruits.n7351 ¶261
But though the men of this place were grown out of the wild nature, yet the tree grew over them all, and grew so huge, that it reached with its branches even unto the esteemed precious land or country under the holy tree.n7351 ¶262
37. But the cause that the wild tree grew to such a huge bigness, was because the nations under the good tree all ran after the factors who sold the false wares, and did eat of the false fruits, which were good and bad, and supposed they were healed thereby, and meddled not with the holy, good, effectual tree.n7351 ¶263
38. In the meanwhile they grew more blind, weak and impotent, and were disabled to suppress the growing of the wild tree towards the north: For they were too weak and impotent, and they saw well enough that the tree was wild, and bad; but they wanted strength, and could not suppress the growing of the tree.n7351 ¶264
39. Yet if they had not run after the false wares those factors sold, and had not eaten of the false fruits, but rather eaten of the precious tree, then they might have gotten strength to oppose the wild tree. But because they ran a whoring after the wild nature in human conceits and opinions, in the lusts of their hearts, in a hypocritical way, therefore the wild nature did predominate over them, and the wild tree grew high and large over them, and spoiled them with its wild rankness.n7351 ¶265
40. For the prince of wrath or fierceness in nature gave his power to the tree, to spoil men that did eat of the wild fruits of the factors: Because they forsook the Tree of Life, and sought after their own cleverness, as mother Eve did in Paradise, therefore their own innate quality predominated in them, and brought them into strong delusions, as St Paul saith. [2 Thess. ii. 11] And the prince of wrath or fierceness raised wars and tempests from the wild tree towards the north, against the people and nations that were not born of the wild tree; and the tempest that came from the wild tree overthrew them in their weakness and faintness.n7351 ¶266
41. And the merchant under the good tree dissembled with the nations of the south and west, and towards the north, and commended his wares hugely, and cunningly deceived the simple ones; and those that were witty, he made them his factors, that they also might have their livelihood or livings out of it, and he brought it so far that nobody saw or knew the holy tree any more, and so he got all the land to himself, and then made proclamation, 1 am the stock of the good tree, and stand on the root of the good tree, and am engrafted into the Tree of Life, buy my wares which I sell: and then you shall be healed of your wild birth, and live for ever.n7351 ¶267
42. 1 am grown out of the root of the good tree, and the fruit of the holy tree is in my power, and I sit on the throne of the divine power; I have power in heaven and on earth, Come unto me, and buy for money the fruit ofn7351 ¶268
43. Whereupon all nations flocked to him, and did buy and eat, even till they fainted: All the kings of the south, the west, and towards the north, did eat the fruits of the factor, and lived under a great impotence; for the wild tree of the north grew more and more over them, and made waste of them a long time. And there was a miserable time upon earth, such as never was since the world stood; but men thought that time to be good, so terribly had the merchant under the good tree blinded them.n7351 ¶269
44. But in the evening God in his mercy took pity on man's misery and blindness, and stirred up the good tree again, even that glorious divine tree, which did bear the fruit of life; then there grew a twig nigh unto the root, out of that precious tree, and was green, and to it was given the sap and spirit of the tree, and it spoke with the tongue of man, and shewed to every one the precious tree, and its voice was heard in many countries.n7351 ¶270
45. Then men resorted thither to see and to hear what was the matter, and there was shewn unto them the precious and vigorous Tree of Life, of which men had eaten at the beginning, and were delivered of their wild nature. And they were mightily rejoiced, and did eat of the Tree of Life with great joy and refreshing, and so got new strength from the Tree of Life, and sang a new song concerning the true real Tree of Life, and so were delivered from their wild birth, and then hated the merchant and his factors, as also their false wares.n7351 ¶271
46. But all those came that did hunger and thirst after the Tree of Life, and those that sat in the dust, and they did eat of the holy tree, and were healed of their impure birth and wrath, or fierceness of nature, in which they lived; and so were engrafted into the Tree of Life. But only the factors of the merchant came not, and his and their dissemblers, and those that made their gains with false wares, and had gathered treasure together, for they were drowned and quite dead in the gain of the merchant's whoredom, and lived in the wild nature; and so their anguish and shame (which was discovered) kept them back, because they went a whoring so long with the merchant, and seduced the souls of men; notwithstanding they gloried that they were engrafted into the Tree of Life, and lived in sanctity by a divine power, and hawked about the fruit of life.n7351 ¶272
47. Now because their shame, deceit, covetousness, knavery and wickedness were discovered, they waxed dumb, and stayed behind; they were ashamed,* and repented not of their abominations and idolatry, and so went not with the hungry and thirsty to the Fountain of Eternal Life; and therefore they grew faint in their thirst, and their torment riseth up from eternity to eternity, and they are gnawed in their conscience.n7351 ¶273
* "they were ashamed," etc., lit., "they were ashamed to repent." St M. has, "Us n'osaient pasfaire penitence, " "they did not dare [or venture] to repent."n7351 ¶274
48. Now the merchant, seeing that the deceit of his false wares was discovered, grew very wroth, and despaired, and bent his bow against the holy people, who would buy no more of his wares, and so destroyed many of the holy people, and blasphemed the green twig that was grown up out of the Tree of Life. But then the great prince MICHAEL, who standeth before God, came and fought for the holy people, and overcame.n7351 ¶275
49. But the prince of darkness perceiving that his merchant had a fall, and that his deceit was discovered, raised a tempest from the north out of the wild tree against the holy people, and the merchant of the south made an assault upon them: then the holy people grew hugely in their blossom, even as it was in the beginning, when the holy and precious tree grew, and that overcame the wrath or fierceness in nature and its prince; thus it was at that time.n7351 ¶276
50. Now when the noble and holy tree was revealed to all nations, so that they saw how it moved over them and spread its fragrancy over all people, and that any one that pleased might eat of it, then the people grew weary of eating lis fruit, which grew on the tree, and longed to eat of the root of the tree; and the cunning and wise people sought after the root, and contended about the same: so the strife was great about the root of the tree, insomuch that they forgot to eat of the fruit of the sweet tree, by reason of the controversy about the root of the tree.n7351 ¶277
51. Now they minded neither the root nor the tree, but the prince of darkness had another design, intending something else; when he saw that they would eat no more of the good tree, but contended about the root, he perceived that they were grown very weak and faint, and that the wild nature predominated in them again.n7351 ¶278
52. Therefore he stirred them up to pride, so that every one supposed that he had the root at hand, every one must look after and hear him and reverence him: Whereby they built their palaces and great houses, and served in secrecy their idol, Mammon; whereby the lay people were troubled and caused to offend, and so lived in carnal pleasures, in the desire of the wild nature, and served their belly in wantonness, though they fell into misery, relying upon the fruit of the tree, which moved over them all, that thereby they might be healed.n7351 ¶279
53. In the meanwhile they served the prince of darkness according to the impulse of the wild nature, and the precious tree stood there only for a May-game or mocking- stock, and many lived like wild beasts, and led a wicked life, in pride, pomp, stateliness and lasciviousness, and the rich consumed the labour and sweat of the poor, and oppressed him in addition.n7351 ¶280
54. All evil actions were approved of for bribery: The laws issued forth out of the evil quality in nature, and every one strove after riches and goods, after pride, pomp and stateliness; there was no deliverer for the poor; scolding, railing, cursing and swearing were not disapproved nor held vicious, and so they defiled themselves in the wrathful or fierce quality, even as a swine tumbleth in the dirt and mire.n7351 ¶281
55. Thus did the shepherds with the sheep: they retained no more than the bare name of the noble tree; its fruit, virtue and life were only a cover to their sins. Thus the world lived at that time, saving a small remnant or number, which were generated in the midst among the thorns in great tribulation and contempt, out of all nations upon the earth, from the east to the west.n7351 ¶282
56. There was no difference, they all lived upon the impulse of the wild nature, in impotence, even to a small number, which were delivered out of all nations, as it was before the deluge, and before the growing of the noble tree in nature; and thus it was also at that time.n7351 ¶283
57. But why men, in the end, did long so eagerly after the root of the tree, is a mystery, * and hitherto it was concealed from the wise and prudent; neither will it rise up to the height, but in the deep, in great simplicity.n7351 ¶284
* "a mystery, and hitherto," etc. A free but correct rendering would be: "a mystery which hitherto was concealed from the wise and prudent; neither will it be made manifest openly to the high-minded, but open out in the depth of humility in great simplicity."n7351 ¶285
58. As indeed the noble tree with its kernel and heart hath always been concealed from the worldly wise, though they supposed they stood, some at the root, and some at the very top of the tree; yet this was no more than a shining mist before their eyes.n7351 ¶286
59. But the noble tree, from the beginning till now, strove in nature to its utmost, that it might be revealed to all people, [of all] tongues, and languages, against which the devil in the wild nature raged, and fought like a fierce lion.n7351 ¶287
60. But the noble tree bore the more and the sweeter fruit, and revealed itself more and more against all the fury and madness of the devil, even to the end: and then it was light. For there grew at the root of the noble tree a green twig, which gat the sap and life of the root, to which was given the spirit of the tree; so that it transfigured or made clearly manifest the noble tree in its glorious virtue and power, and nature also, in which it grew.n7351 ¶288
61. Now when this was done, then both the gates of nature, the knowledge of the two gualities of good and bad, were opened, and so the Heavenly Jerusalem was manifested, and the kingdom of hell also, to all men upon earth. And the light and voice was heard in the four winds, and the false merchant in the south was quite revealed, and his own hated him, and rooted him out from the whole earth.n7351 ¶289
62. This being done, the wild tree towards the north withered, and all people beheld with wonder or great astonishment the holy tree, even in foreign islands. And the prince in the darkness was revealed, and his mysteries were discovered, and his shame, ignominy and perdition the men upon earth did see and know, for it was light.n7351 ¶290
63. This lasted but a short time; for men forsook that light, and lived in carnal pleasures, to their own perdition: For as the gate of light had opened itself, so did the gate of darkness also; and from them both went forth all manner of powers and arts that were therein.n7351 ¶291
64. For as men had lived from the beginning in the growth of the wild nature, and hunted after earthly things only, so in the end things were not mended, but rather grew worse.n7351 ¶292
65. In the middle of this time were raised many great stormy winds from the west towards the east and north: But from the north there went forth a great stream of water towards the holy tree, and spoiled many twigs in the holy tree, and in the midst of the stream it was light, and so the wild tree towards the north withered.n7351 ¶293
66. Then the prince in the darkness 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 Majesty, and cast the wrath or fierceness from it, which had so long stood against it, and had wrestled with it.n7351 ¶294
67. In like manner the tree of darkness, wrath, fierceness and perdition moved furiously, as one that would be kindled by and by, and therein the prince with his legions went forth to spoil the noble fruit of the good tree.n7351 ¶295
68. And it stood horribly in nature in the fierce quality, in that quality wherein the prince of darkness dwelleth, to speak after the manner of men; even as when men see terrible and cruel weather coming on, which maketh a horrible appearance, with lightning and tempestuous winds, at which men stand terrified.n7351 ¶296
69. On the other side, in the good quality in which the holy tree of life stood, all was pleasant, sweet and delightful, like a heavenly joy fulness. These two moved furiously the one against the other, till the whole nature was kindled of both qualities in one moment.n7351 ¶297
70. The tree of life was kindled in its own quality by the fire of the Holy Ghost, and its quality burnt in the fire of heavenly joyfulness, in an unsearchable light and glory.n7351 ¶298
71. All voices of the heavenly joyfulness, which have been from eternity in the good quality, qualified, mixed or harmonized in this fire; and the light of the Holy Trinity shone into the tree of life, and replenished or filled the whole quality in which it stood.n7351 ¶299
72. The tree of the fierce quality, which is the other part in nature, was kindled also, and burnt in the fire of God's wrath in a hellish flame; and the fierce source rose up into eternity, and the prince of darkness with his legions abode in the fierce wrathful quality, as in his own kingdom.n7351 ¶300
73. In this fire were consumed the earth, the stars, and the elements, for all were on fire at once, each in the fire of its own quality, and all became separable.* For the Ancient of Days moved himself in it, wherein every power, and all the creatures, and whatsoever can be named, even the powers of heaven, of the stars, and of the elements, became thin again, and were fashioned according to that form which they were in from the beginning of the creation. **n7351 ¶301
* " all became separable " : St M. has, " dissolved. "n7351 ¶302
** "For the Ancient of Days," etc., lit., "For the Ancient of Days moved himself, in whom are all powers [virtues], all creatures and all that can be named; and the powers of heaven, of the stars and of the elements became thin again," etc. The word "diinne, " "thin," is rendered "simple" by StM.n7351 ¶303
74. Only the two qualities, good and bad, which have been in nature the one in the other, were separated, and the bad one was given to the prince of malice and wrath, or fierceness, for an eternal habitation; and that is called Hell, or a Rejection, which in eternity no more apprehends or toucheth the good quality, but is an oblivion of all good, and that to its eternity.n7351 ¶304
75. In the other quality stood the Tree of eternal Life, and its source and offspring descended from the Holy Trinity, and the Holy Ghost shone into the same. And all men came forth which descended from the loins of Adam, who was the first man, each in his virtue, and in that quality in which each did grow on earth.n7351 ¶305
76. Those that on earth had eaten of the good tree, which is called JESUS CHRIST, in them flowed 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 sang the song of their Bridegroom, each in his voice, according to his own holiness.n7351 ¶306
77. But those that were born in the light of nature, and of the Holy Ghost, and on earth never fully knew the Tree of Life, but were grown in its power, which overshadowed all men upon earth, as very many nations, heathen, and babes, which were also received into the same power wherein they were grown, and wherewith their spirit was clothed, they sang the song according to their power and measure in the noble Tree of eternal Life; for every one was glorified according to his power, virtue, measure and proportion.n7351 ¶307
78. The holy nature generated joyful, heavenly fruit, even as on earth it had generated fruit in both the qualities, which were both good and bad, so now it generated heavenly fulness of joy.n7351 ¶308
79. Those men who were now like angels, did each eat the fruit of his quality, and they sang the song of God, and the song of the Tree of eternal Life.n7351 ¶309
80. And that was in the Father as a holy play, a triumphing joy; for to that end all things at the beginning were made out of the Father, and now they abide so to all eternity.n7351 ¶310
81. But those who were grown on earth in the power of the tree of wrath, that is, those whom the fierce quality had overcome, and who were withered in the wickedness of their spirit, in their sins, all those came forth also, each in his power or faculty; and they were received into the kingdom of darkness, and each was invested in that power in which he was grown up; and their king is called Lucifer, viz. one expelled or driven forth from the light.n7351 ¶311
82. The hellish quality brought forth fruit also, as it had done upon earth; only, the good was severed or parted from it, and therefore now it brought forth fruit in its own quality. And these men (who were now like the spirits), did each eat the fruit of his quality, and so did the devils also.n7351 ¶312
83. For as there is a difference in men upon earth in their qualities, and all are not of one quality, condition or disposition, even so among the rejected reprobate spirits; and so also in the heavenly pomp in angels and men; and that lasteth unto its eternity. AMEN.n7351 ¶313
84. Courteous Reader, This is a short information concerning the two qualities in nature from the beginning to the end, how there arose from thence two kingdoms, a heavenly and a hellish, and how they stir in this time and strive the one against the other, and what the issue of it will be in the time to come.n7351 ¶314