108. As the qualifying or fountain spirits of God have each of them the natural seat or possession of its birth or geniture, and retaineth its natural place to itself, and yet is, together with the other spirits, the one only God; so that if the other were not, that would not be either, and thus also they rise up one in the other: 109. So it is also with the chief or principal of the holy angels in his constitution; and is in no other manner than as it is in God; and therefore they live all friendly, peaceably and blessedly one with another in their Father's kingdom, as loving dear brethren; there are no bounds or bars how far any should go, and how far not. Question. Now the simple might ask, Upon what do the angels walk? Or upon what do they stay or set their feet? Answer. 110. I will here shew thee the right ground, and it is no otherwise in heaven than as thou here findest in the letter, for the spirit looketh undisturbed into this depth, also it is very apprehensible. 111. The whole nature * of the heaven standeth in the seven qualifying or fountain spirits, and in the seventh consisteth nature or the apprehensibility of all the qualities: This now is very lightsome and solid ** as a cloud, but very transparent and shining, like a chrystalline sea, so that a man can see through and through it all: Yet the whole depth upward and downward is wholly thus. * "The whole nature," etc., lit., "The whole [universal] nature of the heavens consisteth in the virtue of the seven fountainspirits, and in the seventh is (bestehet) nature or the apprehensibility (Begreiflichkeit) of all the qualities." The word " Begreiflichkeit" may be translated " intelligibility " and " palpability." ** "lightsome and solid" (lichte und dicke), "light [loose, open, like transparent material] and thick [in the sense of a certain degree of density, but not in the sense of solidity]." 112. Now the angels also have such bodies, but more dry and close compacted or incorporated together, and their body also is the kernel of or out of nature, even the best or fairest splendour and brightness of or out of nature. 113. Now their foot doth stay upon the seventh spirit of God, which is solid * like a cloud, and clear and bright as a chrystalline sea, wherein they walk upward and downward, which way soever they please. For their agility or nimbleness is as swift as the divine power itself, yet one angel is more swift than another, and that according to the quality of each. * "solid" (dicke). See par. 111 above. 114. In that seventh spirit of nature rise up also the heavenly fruits and colours, and whatsoever is apprehensible or comprehensible, and is like to such a form [Text: Forms] or manner as if the angels did dwell between heaven and earth in the deep, where they ascend and descend, and wherever they are, there their foot resteth, as if it stood upon the earth. 115. Antiquity hath represented the angels in pictures like men with wings, but they have no need of any wings, yet they have hands and feet as men have, but after a heavenly manner and kind. 116. At the day of the resurrection from the dead there will be no difference between the angels and men, they will be of one and the same kind of form; which I shall shew plainly in its due place; and our King JESUS CHRIST clearly testifieth the same, where he saith [Matt. xxii. 30], In the resurrection they are like the angels of God. Of the great Glory, Brightness and Beauty of the Three Angelical Kings. 117. This is the very cudgel or club which is flung at the dog, to make him run away; because of this song lord Lucifer could tear off his beard with regret [and vexation]. Observe here the Depth. Concerning the King or great Prince MICHAEL. 118. MICHAEL signifieth the great strength or power of God, and beareth the name operatively, actually and in deed: For he is incorporated or consolidated together out of the seven qualifying or fountain spirits, as out of a kernel or seed of them, and standeth here now as in the stead of God the Father. 119. The meaning is not that he is God the Father, who consisteth in the seven spirits of the whole deep, and is not creaturely; but the meaning is, that in nature among the creatures there is also such a kind of creature, who is to reign among the creatures, who is like God the Father, as he is in the seven qualifying or fountain spirits. 119a. For when God made himself creaturely, then he made himself creaturely according to his Ternary: and as in God the Ternary is the greatest and chiefest, and yet his wonderful proportion, form and variety cannot be measured,
108. As the qualifying or fountain spirits of God have each of them the natural seat or possession of its birth or geniture, and retains its natural place to itself, and yet is, together with the other spirits, the one only God; so that if the other were not, that would not be either, and thus also they rise up one in the other: 109. So it is also with the chief or principal of the holy angels in his constitution; and is in no other manner than as it is in God; and therefore they live all friendly, peaceably and blessedly one with another in their Father's kingdom, as loving dear brethren; there are no bounds or bars how far any should go, and how far not. Question. Now the simple might ask, Upon what do the angels walk? Or upon what do they stay or set their feet? Answer. 110. I will here show you the right ground, and it is no otherwise in heaven than as you here find in the letter, for the spirit looks undisturbed into this depth, also it is very apprehensible. 111. The whole nature * of the heaven stands in the seven qualifying or fountain spirits, and in the seventh consists nature or the apprehensibility of all the qualities: This now is very lightsome and solid ** as a cloud, but very transparent and shining, like a chrystalline sea, so that a man can see through and through it all: Yet the whole depth upward and downward is wholly thus. * "The whole nature," etc., lit., "The whole [universal] nature of the heavens consists in the virtue of the seven fountainspirits, and in the seventh is (bestehet) nature or the apprehensibility (Begreiflichkeit) of all the qualities." The word " Begreiflichkeit" may be translated " intelligibility " and " palpability." ** "lightsome and solid" (lichte und dicke), "light [loose, open, like transparent material] and thick [in the sense of a certain degree of density, but not in the sense of solidity]." 112. Now the angels also have such bodies, but more dry and close compacted or incorporated together, and their body also is the kernel of or out of nature, even the best or fairest splendour and brightness of or out of nature. 113. Now their foot does stay upon the seventh spirit of God, which is solid * like a cloud, and clear and bright as a chrystalline sea, wherein they walk upward and downward, which way soever they please. For their agility or nimbleness is as swift as the divine power itself, yet one angel is more swift than another, and that according to the quality of each. * "solid" (dicke). See par. 111 above. 114. In that seventh spirit of nature rise up also the heavenly fruits and colours, and whatsoever is apprehensible or comprehensible, and is like to such a form [Text: Forms] or manner as if the angels did dwell between heaven and earth in the deep, where they ascend and descend, and wherever they are, there their foot rests, as if it stood upon the earth. 115. Antiquity has represented the angels in pictures like men with wings, but they have no need of any wings, yet they have hands and feet as men have, but after a heavenly manner and kind. 116. At the day of the resurrection from the dead there will be no difference between the angels and men, they will be of one and the same kind of form; which I shall show plainly in its due place; and our King JESUS CHRIST clearly testifies the same, where he says [Matt. xxii. 30], In the resurrection they are like the angels of God. Of the great Glory, Brightness and Beauty of the Three Angelical Kings. 117. This is the very cudgel or club which is flung at the dog, to make him run away; because of this song lord Lucifer could tear off his beard with regret [and vexation]. Observe here the Depth. Concerning the King or great Prince MICHAEL. 118. MICHAEL signifies the great strength or power of God, and bears the name operatively, actually and in deed: For he is incorporated or consolidated together out of the seven qualifying or fountain spirits, as out of a kernel or seed of them, and stands here now as in the stead of God the Father. 119. The meaning is not that he is God the Father, who consists in the seven spirits of the whole deep, and is not creaturely; but the meaning is, that in nature among the creatures there is also such a kind of creature, who is to reign among the creatures, who is like God the Father, as he is in the seven qualifying or fountain spirits. 119a. For when God made himself creaturely, then he made himself creaturely according to his Ternary: and as in God the Ternary is the greatest and chiefest, and yet his wonderful proportion, form and variety cannot be measured,
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