layman is to be compared to him, because he [the layman] cannot express himself or speak according to art; nor [or, neither can he] follow the other's proud ways. 95. In brief, the simple plain man must be his fool, whereas he himself is indeed a proud angel, and is in his love but a dead man. This sort of party also will have its lookingglass in the following chapter. III. 96. Thirdly, If one be richer nowadays than the other, then the poorer man is counted the fool; and if he can wear but better and more fashionable clothes or apparel than his neighbour, then the poorer man is no more worthy, or good enough to be in his company. 97. And so the old song is nowadays in full force and practice, which is this: Der Reich den Armen zwinget, Und ihm sein Schweisz abdringet, Dasz nur sein Grosche Klinget. The rich man doth constrain the poor, And squeezeth out his sweat so sore, That's own great wealth abroad may roar. These angels also are invited as guests to the next chapter for their lookingglass in which to see themselves. IV. 98. Fourthly, There is for the generality such a devilish pride and stateliness, and such overtopping one another, such despising, belying, entrapping, circumventing, overreaching, cheating, deceiving, betraying, extorting usury, coveting, envying, and hating one another, that the world burneth now as in the hellish fire: Woe, woe for ever! 99. O world, where is thy humility? Where is thy angelical love? Where is thy courteous friendliness? At that very instant when the mouth saith, God save thee! the heart thinks, Yes, beware. 100. O thou excellent angelical kingdom, how comely dressed and adorned wert thou once? How hath the devil turned thee into a murderous den? Dost thou suppose thou standest now in the flower of thy beauty and glory? No! thou standest in the midst of hell: If thine eyes were but opened, thou wouldst see it. 101. Or dost thou think that the spirit is drunken, and doth not see thee? O, it seeth thee very well: Thy shame standeth quite naked before God, thou art an unchaste, wanton, lascivious woman, and goest a whoring day and night, and yet thou sayest, I am a chaste virgin. 102. O, how fair a lookingglass art thou, in the presence of the holy angels; do but smell thy sweet love and humility, doth it not smell or savour just like hell? All these parties are invited as guests to the following chapters. Of the Kingly Primacy, or of the Power and Authority of the Three Angelical Kings. 103. As the Deity in its being is threefold, in that the efflux out of the seven spirits of God sheweth and generateth itself as threefold, viz. Father, Son, and Holy Ghost, one God; wherein the whole divine power consisteth, and all what soever is therein; and they are the three Persons in the Deity, and yet are not a divisible being or essence, but in one another as one: 104. So also, when God moved himself and created the angels, there came to be three special angels out of the best kernel of nature, out of the being of the Ternary in the nature of God, and in such power, authority and might, as hath the Ternary in the seven spirits of God; for the Ternary of God riseth up in the seven spirits of God, and is again the life and heart of all the seven spirits. 105. Thus also are the three angelical kings risen up, each in the nature of his host or place, and a natural lord of his place over the government of his angels; but the Ternary of the Deity retaineth to itself that place which is unalterable or unchangeable; and the king retaineth the dominion of the angels. 106. Now, as the Ternary of the Deity is one only being or substance in all parts in the whole Father, and is united together, as the members in man's body, and all places are as one place, though one place may have a different function from the others, as also the members of men have; yet it is the one body of God: 107. So also are the three angelical kingdoms united one in another, and not each severed asunder: No angelical king ought to say, This is my kingdom; or that there ought no other king to come thereinto; though indeed it is his first beginning, original and natural inheritance, and remaineth also to be his: Yet all other kings and angels are his true natural brothers, generated out of or from one Father, and do inherit their Father's kingdom.
layman is to be compared to him, because he [the layman] cannot express himself or speak according to art; nor [or, neither can he] follow the other's proud ways. 95. In brief, the simple plain man must be his fool, whereas he himself is indeed a proud angel, and is in his love but a dead man. This sort of party also will have its lookingglass in the following chapter. III. 96. Thirdly, If one be richer nowadays than the other, then the poorer man is counted the fool; and if he can wear but better and more fashionable clothes or apparel than his neighbour, then the poorer man is no more worthy, or good enough to be in his company. 97. And so the old song is nowadays in full force and practice, which is this: Der Reich den Armen zwinget, Und ihm sein Schweisz abdringet, Dasz nur sein Grosche Klinget. The rich man does constrain the poor, And squeezes out his sweat so sore, That's own great wealth abroad may roar. These angels also are invited as guests to the next chapter for their lookingglass in which to see themselves. IV. 98. Fourthly, There is for the generality such a devilish pride and stateliness, and such overtopping one another, such despising, belying, entrapping, circumventing, overreaching, cheating, deceiving, betraying, extorting usury, coveting, envying, and hating one another, that the world burns now as in the hellish fire: Woe, woe for ever! 99. O world, where is your humility? Where is your angelical love? Where is your courteous friendliness? At that very instant when the mouth says, God save you! the heart thinks, Yes, beware. 100. O you excellent angelical kingdom, how comely dressed and adorned were you once? How has the devil turned you into a murderous den? Dost you suppose you stand now in the flower of your beauty and glory? No! you stand in the midst of hell: If your eyes were but opened, you would see it. 101. Or do you think that the spirit is drunken, and does not see you? O, it sees you very well: Your shame stands quite naked before God, you are an unchaste, wanton, lascivious woman, and go a whoring day and night, and yet you say, I am a chaste virgin. 102. O, how fair a lookingglass art you, in the presence of the holy angels; do but smell your sweet love and humility, does it not smell or savour just like hell? All these parties are invited as guests to the following chapters. Of the Kingly Primacy, or of the Power and Authority of the Three Angelical Kings. 103. As the Deity in its being is threefold, in that the efflux out of the seven spirits of God shows and generats itself as threefold, viz. Father, Son, and Holy Ghost, one God; wherein the whole divine power consists, and all what soever is therein; and they are the three Persons in the Deity, and yet are not a divisible being or essence, but in one another as one: 104. So also, when God moved himself and created the angels, there came to be three special angels out of the best kernel of nature, out of the being of the Ternary in the nature of God, and in such power, authority and might, as has the Ternary in the seven spirits of God; for the Ternary of God rises up in the seven spirits of God, and is again the life and heart of all the seven spirits. 105. Thus also are the three angelical kings risen up, each in the nature of his host or place, and a natural lord of his place over the government of his angels; but the Ternary of the Deity retains to itself that place which is unalterable or unchangeable; and the king retains the dominion of the angels. 106. Now, as the Ternary of the Deity is one only being or substance in all parts in the whole Father, and is united together, as the members in man's body, and all places are as one place, though one place may have a different function from the others, as also the members of men have; yet it is the one body of God: 107. So also are the three angelical kingdoms united one in another, and not each severed asunder: No angelical king ought to say, This is my kingdom; or that there ought no other king to come thereinto; though indeed it is his first beginning, original and natural inheritance, and remains also to be his: Yet all other kings and angels are his true natural brothers, generated out of or from one Father, and do inherit their Father's kingdom.
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