is with the colours and taste in the rising up, so also are the figures imaged. 46. And this birth or geniture now is called GOD the Father, Son, and Holy Ghost: Not one of them is the first, and not one of them is the last: though I make a distinction, and set the one after the other, yet not one of them is the first or the last, but they have all been from eternity thus seated in the same equality of being. 47. I must write thus by way of distinction, that the Reader may understand it; for I cannot write mere heavenly words, but must write human words. Indeed all is rightly, truly and faithfully described: But the being of God consisteth only in power, and only the spirit comprehendeth it, and not the dead or mortal flesh. 48. Thus thou mayest understand what manner of being the Deity is, and how the three Persons in the Deity are. Thou must not liken the Deity to any image; for the Deity is the birth or geniture of all things. If, in the first four species or kinds, there were not the sharp birth or generating, then there would be no mobility, neither could the light kindle itself and generate the life. 49. But now this sharp birth or geniture is the original of mobility and of life, as also of the light, from whence existeth the living and rational spirit, which distinguisheth, formeth and imageth all in this generating. 50. For the astringent cold birth or geniture is the beginning of all things, which quality is astringent, severe, contracting and retentive, and formeth and contracteth together the birth, and maketh the birth thick or solid, so that out of it nature cometh to be; hence nature and comprehensibility hath its original in the whole body of God. 51. Now this nature is as a dead, unintellectual being, and standeth or consisteth not in the power of the birth or geniture, but is a body, wherein the power generateth. 52. But it is the body of God, and hath all power as the whole geniture hath, and the generating spirits take their strength and power out of or from the body of nature, and continually generate again, and the astringent spirit continually compacteth or draweth together again, and drieth up; and thus the body subsisteth, and the generating spirits also. 53. Now the other birth or geniture is the water, which taketh its original in the body of nature. Observe: 54. Now when the light shineth through the astringent, contracted body of nature, and mitigateth it, then the mild, beneficent welldoing generateth itself in the body, and then the hard power groweth very mild, and melteth, as ice in the heat of the sun, and is extenuated or rarefied, as water is in the air; and yet the stock of nature, as to the heavenly comprehensibility, remaineth the same. 55. For the astringent and firespirit holdeth it fast, and the meek water, which melteth from the body of nature in the kindling of the light, goeth through the severe, earnest, cold and fiery birth or geniture, and is very sweet, pleasant and lovely. 56. Whereby now the earnest and austere birth or geniture is refreshed; and when it tasteth thereof it groweth capable to be raised up, and rejoiceth, and also is a joyful rising up, wherein the life of meekness generateth itself. 57. For this is the water of life, wherein the love, in God as also in angels and in men, generateth itself: For it is all of one sort of power, virtue and birth or geniture. 58. And now when the births or genitures of the powers taste the water of life, then they quake or tremble for very lovejoy, and that trembling or moving, which riseth up in the midst or centre of the birth or geniture, is bitter. For it riseth up swiftly out of the birth, when the water of life cometh into the birth or geniture, like a joyful leaping or springing up of the birth. 59. But seeing it riseth up so swiftly, that the birth elevateth itself so suddenly, before it be fully affected with the water of life, thereupon that terror or crack keepeth its bitterness which it hath out of or from the austere birth; for the beginning or inceptive birth or geniture is very austere, cold, fiery and astringent. 60. Therefore also is the terror or crack now so swelling and trembling; for it moveth the whole birth, and rubbeth itself therein, till it kindleth the fire in the hard fierceness, from whence the light taketh its original. Then the trembling crack becometh enlightened with the meekness of the light, and goeth in the birth or geniture up and down, and crossways, both upwards and downwards, like a wheel made with seven wheels one in another. 61. In this pressing through and turning about existeth the tone, according to the quality of each spirit; and always one power affecteth another, for the powers are as loving brethren in one body; and the meekness riseth up; and
is with the colours and taste in the rising up, so also are the figures imaged. 46. And this birth or geniture now is called GOD the Father, Son, and Holy Ghost: Not one of them is the first, and not one of them is the last: though I make a distinction, and set the one after the other, yet not one of them is the first or the last, but they have all been from eternity thus seated in the same equality of being. 47. I must write thus by way of distinction, that the Reader may understand it; for I cannot write mere heavenly words, but must write human words. Indeed all is rightly, truly and faithfully described: But the being of God consists only in power, and only the spirit comprehends it, and not the dead or mortal flesh. 48. Thus you may understand what manner of being the Deity is, and how the three Persons in the Deity are. You must not liken the Deity to any image; for the Deity is the birth or geniture of all things. If, in the first four species or kinds, there were not the sharp birth or generating, then there would be no mobility, neither could the light kindle itself and generate the life. 49. But now this sharp birth or geniture is the original of mobility and of life, as also of the light, from whence exists the living and rational spirit, which distinguishes, forms and imags all in this generating. 50. For the astringent cold birth or geniture is the beginning of all things, which quality is astringent, severe, contracting and retentive, and forms and contracts together the birth, and makes the birth thick or solid, so that out of it nature comes to be; hence nature and comprehensibility has its original in the whole body of God. 51. Now this nature is as a dead, unintellectual being, and stands or consists not in the power of the birth or geniture, but is a body, wherein the power generats. 52. But it is the body of God, and has all power as the whole geniture has, and the generating spirits take their strength and power out of or from the body of nature, and continually generate again, and the astringent spirit continually compacts or draws together again, and dries up; and thus the body subsists, and the generating spirits also. 53. Now the other birth or geniture is the water, which takes its original in the body of nature. Observe: 54. Now when the light shines through the astringent, contracted body of nature, and mitigats it, then the mild, beneficent welldoing generats itself in the body, and then the hard power grows very mild, and melts, as ice in the heat of the sun, and is extenuated or rarefied, as water is in the air; and yet the stock of nature, as to the heavenly comprehensibility, remains the same. 55. For the astringent and firespirit holds it fast, and the meek water, which melts from the body of nature in the kindling of the light, goes through the severe, earnest, cold and fiery birth or geniture, and is very sweet, pleasant and lovely. 56. Whereby now the earnest and austere birth or geniture is refreshed; and when it tastes thereof it grows capable to be raised up, and rejoics, and also is a joyful rising up, wherein the life of meekness generats itself. 57. For this is the water of life, wherein the love, in God as also in angels and in men, generats itself: For it is all of one sort of power, virtue and birth or geniture. 58. And now when the births or genitures of the powers taste the water of life, then they quake or tremble for very lovejoy, and that trembling or moving, which rises up in the midst or centre of the birth or geniture, is bitter. For it rises up swiftly out of the birth, when the water of life comes into the birth or geniture, like a joyful leaping or springing up of the birth. 59. But seeing it rises up so swiftly, that the birth elevats itself so suddenly, before it be fully affected with the water of life, thereupon that terror or crack keeps its bitterness which it has out of or from the austere birth; for the beginning or inceptive birth or geniture is very austere, cold, fiery and astringent. 60. Therefore also is the terror or crack now so swelling and trembling; for it moves the whole birth, and rubbs itself therein, till it kindls the fire in the hard fierceness, from whence the light takes its original. Then the trembling crack becomes enlightened with the meekness of the light, and goes in the birth or geniture up and down, and crossways, both upwards and downwards, like a wheel made with seven wheels one in another. 61. In this pressing through and turning about exists the tone, according to the quality of each spirit; and always one power affects another, for the powers are as loving brethren in one body; and the meekness rises up; and
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