90. " So when it is written, the angels are " created out of God, then it is understood or " meant out of God's eternal nature, wherein is " understood or meant the seven forms, and yet " the divine holy nature is not understood to be " in the fire, but in the light. 91. " Yet the fire giveth or holdeth forth to us " a mystery of the eternal nature, and of the " Deity also, wherein a man is to understand " two Principles of a twofold source, viz. I. " a hot, fierce, astringent, bitter, anxious, con " suming one in the firesource. And out of " the fire cometh II. viz. the light, which " dwelleth in the fire, but is not apprehended " or laid hold on by the fire; also it hath another " source than the fire hath, which is meekness, " wherein there is a desire of love, where then, " in the lovedesire, another will is understood " than that which the fire hath. 92. " For the fire will consume all, and causeth " a high rising in the source, and the meekness " of the light causeth entity or substantiality; viz. " in the eternal light it causeth the waterspirit " of eternal life; and in the third principle of " this world it causeth water, together with the " existency or original of the air. 93. " Thus the Reader is to understand this " book as concerning three Principles or births; viz. one is the original of the eternal nature, in the eternal will or desire of God, which desire driveth itself on in great anguish till it cometh to the fourth form, viz. to the fire. 94. " Wherein the second, which is the light, existeth and replenisheth the eternal liberty besides or beyond nature, wherein we understand the holy Ternary in the light, without or beyond nature, in the power of the light, in the liberty, as another or second spring or source without being, and yet united with the fire's nature, viz. as fire and light together in one. 95. " The third Principle of this world is generated and created out of the first, that is, magically: As is clearly demonstrated in our second [Three Principles], and in our third book [Threefold Life], unto which this book is only an introduction, and is the first book, which was not sufficiently apprehended by the author at the first time, though it appeared clearly enough, yet all of it could not be conceived ; also it was as when a torrent or stormy shower of rain passeth over a place, from whence vegetation and springing existeth; for therein is the seed of the whole Deity."] 96. [See par. 88. ] 97. But here thou must know that the Deity doth not stand still, but worketh and riseth up without intermission, as a pleasant wrestling, moving or struggling. 98. Like two creatures which in great love play together, embracing, struggling and wrestling the one with the other; now one is above, by and by the other, and when one hath overcome it yieldeth or giveth over, and letteth the other rise up again. 99. Thou mayest also understand it thus, in a similitude, as when seven persons had begun a friendly sport and play, where one gets the upper hand above another, and a third comes to help that one which is overcome; and so there is a pleasant friendly sporting among them; whereas indeed they all have one and the same agreement or lovewill together, and yet strive and fight or vie one against another in a way of love, in sporting and pastime. 100. Thus also is the working of the six spirits of God in the seventh; suddenly one of them hath a strong rising up, suddenly another; and thus they wrestle in love one with another. 101. When the light riseth up in this striving, then the Holy Ghost moveth in the power of the light, in the play of the other six spirits, and so in the seventh spring up all manner of fruits of life, and all manner of colours and vegetations, or ideas and forms. 102. Now as that quality is which is strongest, so the body of the fruit is imaged, and the colours also; in this striving or wrestling the Deity formeth itself into infinite and unsearchable variety of kinds and manners of images or ideas. 103. For the seven spirits are the seven head sources or springs, and when Mercurius riseth up therein, that stirreth all, and the bitter quality moveth it, and distinguished it, and the astringent drieth it up. [104. " Nature and the Ternary are not one and " the same; they are distinct, though the Ternary " dwelleth in nature, but unapprehended, and yet " is an eternal band, as is plainly unfolded in our " second and third books."] Now observe here, how the Imaging in Nature is in the seventh Spirit. 105. The sweet water is the beginning of nature, and the astringent quality draweth or attracteth it together, that it becomes natural and creatural, to speak in an angelical way.
90. " So when it is written, the angels are " created out of God, then it is understood or " meant out of God's eternal nature, wherein is " understood or meant the seven forms, and yet " the divine holy nature is not understood to be " in the fire, but in the light. 91. " Yet the fire gives or holds forth to us " a mystery of the eternal nature, and of the " Deity also, wherein a man is to understand " two Principles of a twofold source, viz. I. " a hot, fierce, astringent, bitter, anxious, con " suming one in the firesource. And out of " the fire comes II. viz. the light, which " dwells in the fire, but is not apprehended " or laid hold on by the fire; also it has another " source than the fire has, which is meekness, " wherein there is a desire of love, where then, " in the lovedesire, another will is understood " than that which the fire has. 92. " For the fire will consume all, and causes " a high rising in the source, and the meekness " of the light causes entity or substantiality; viz. " in the eternal light it causes the waterspirit " of eternal life; and in the third principle of " this world it causes water, together with the " existency or original of the air. 93. " Thus the Reader is to understand this " book as concerning three Principles or births; viz. one is the original of the eternal nature, in the eternal will or desire of God, which desire drivs itself on in great anguish till it comes to the fourth form, viz. to the fire. 94. " Wherein the second, which is the light, exists and replenishes the eternal liberty besides or beyond nature, wherein we understand the holy Ternary in the light, without or beyond nature, in the power of the light, in the liberty, as another or second spring or source without being, and yet united with the fire's nature, viz. as fire and light together in one. 95. " The third Principle of this world is generated and created out of the first, that is, magically: As is clearly demonstrated in our second [Three Principles], and in our third book [Threefold Life], unto which this book is only an introduction, and is the first book, which was not sufficiently apprehended by the author at the first time, though it appeared clearly enough, yet all of it could not be conceived ; also it was as when a torrent or stormy shower of rain passes over a place, from whence vegetation and springing exists; for therein is the seed of the whole Deity."] 96. [See par. 88. ] 97. But here you must know that the Deity does not stand still, but works and rises up without intermission, as a pleasant wrestling, moving or struggling. 98. Like two creatures which in great love play together, embracing, struggling and wrestling the one with the other; now one is above, by and by the other, and when one has overcome it yields or gives over, and letts the other rise up again. 99. You may also understand it thus, in a similitude, as when seven persons had begun a friendly sport and play, where one gets the upper hand above another, and a third comes to help that one which is overcome; and so there is a pleasant friendly sporting among them; whereas indeed they all have one and the same agreement or lovewill together, and yet strive and fight or vie one against another in a way of love, in sporting and pastime. 100. Thus also is the working of the six spirits of God in the seventh; suddenly one of them has a strong rising up, suddenly another; and thus they wrestle in love one with another. 101. When the light rises up in this striving, then the Holy Ghost moves in the power of the light, in the play of the other six spirits, and so in the seventh spring up all manner of fruits of life, and all manner of colours and vegetations, or ideas and forms. 102. Now as that quality is which is strongest, so the body of the fruit is imaged, and the colours also; in this striving or wrestling the Deity forms itself into infinite and unsearchable variety of kinds and manners of images or ideas. 103. For the seven spirits are the seven head sources or springs, and when Mercurius rises up therein, that stirrs all, and the bitter quality moves it, and distinguished it, and the astringent dries it up. [104. " Nature and the Ternary are not one and " the same; they are distinct, though the Ternary " dwells in nature, but unapprehended, and yet " is an eternal band, as is plainly unfolded in our " second and third books."] Now observe here, how the Imaging in Nature is in the seventh Spirit. 105. The sweet water is the beginning of nature, and the astringent quality draws or attracts it together, that it becomes natural and creatural, to speak in an angelical way.
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