Concerning the Three Principles of the Divine Essence
p. 512
both of them, and only evil, and being they did live in the Father's fierce anger, therefore the anger and severity of God lusted also to devour his wrath, them, because they continually kindled 1it.
24. Therefore he said to Joshua, Pass over Jordan, and destroy that people; and leave none of them among you, that you be not polluted. This (saying of his) proceeded not out of his love, when he bid him kill the heathen ; as also the Prophets did not all speak from his love, but from his anger, which was awakened by the wickedness of man ; so also he speaketh many times through the spirit of the Prophets in the great world (in the Prophets and in Moses) in the fire, or in other terrors, in an angry zeal.
25. And should we therefore say, that God is well pleased with anger and strife ? No, the Prophets complained often (in the Holy Ghost [or spirit] of God) that this evil people offended their God, when they moved him to anger, so that accordingly his severe wrath went forth and devoured them. David saith, in the fifth Psalm, Thou art not a God that art pleased with wicked ways.
26. Now if man awaken sin, then the fierce anger [or severity] of God is stirred in himself, viz. in man, which otherwise (if man did stand in humility) would rest and be turned into great joy, as was often mentioned before. But now when he burneth [in wrath], then one people devoureth the other, and one sin destroyeth another. If Israel
Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 513
had been l upright, they had not been put to make l honest, war, but they should have entered in with wonders, taYfXd° and have converted the people ; Moses should have th led them into the [Promised] Land with his [miracles or] deeds of wonder. But because they were wicked, they could not enter in (with the brightness of Moses, with deeds of wonder, in the lustre [or glance] of the Father) to convert the heathen ; but Moses (with his deeds of wonder) must stay in the wilderness, and the whole people was consumed and devoured in the wrath ; and Joshua must war with the heathen, and destroy them, for one 2 wrath devoured the other. 2 ^ one 8in
27. Whereas Joshua was an image and similitude, that Israel (because they could not subsist in the Father's clarity and love) should be led by the second Joshua (or Jesus) out of the wrath into the love, through the breaking of his body, and entering into death. Moses must enter through death into life, and bring his clarity through death into life ; even as he appeared with Elias on mount Tabor to the second Joshua (or Jesus), in the clarity of the Father, and shewed him the pleasure of the Father, [viz.] that he (the second Joshua) should bring Israel through his death and clarity into the Promised Land of paradise.
28. Yet it could not be (how vigorously soever it was sought after) that man (in his own power) could enter into paradise. And therefore poor captive man must sit in this world in the devil's
p. 33
p. 514
THE THREE PRINCIPLES
[Ch. 20
1 From the grim wrath the devil's weeds or tares are sown among the wheat.
murderincr den : where now the devil hath built
O '
his chapel close by the Christian Church, and hath quite destroyed the love of paradise, and hath in the stead thereof set up mere covetous, proud, selfwilled [or self-conceited], faithless, sturdy, malicious blasphemers, thieves and murderers, which lift themselves up against heaven and paradise, and have built themselves a kingdom (according to the dominion of the fierce sour [stars or] constellations), wherein they domineer (with silver and gold) and consume the sweat one of another ; whosoever is but able, oppresseth the other to the ground. And though he flee before him, yet then he only putteth forth his dragon's tongue, and spitteth fire upon him ; he terrifieth him with his harsh voice, and plagueth him day and night.
29. What can be said of thee, 0 Cain1* Dost thou suppose that God doth not see thee ? Thou monstrous beast, thou shalt stand naked, as the spirit in the wonders doth signify, that thy ornament may be made known. How art thou become thus? 0 Eve\ are not all thy children, which thou hast brought forth, all come out of thy loins ? Was it then the purpose of God that the evil should domineer among the good, and one plague another ?
512 THE THREE PRINCIPLES [Ch. 20 both of them, and only evil, and being they did live in the Father's fierce anger, therefore the anger and severity of God lusted also to devour his wrath, them, because they continually kindled 1it.
24. Therefore he said to Joshua, Pass over Jordan, and destroy that people; and leave none of them among you, that you be not polluted. This (saying of his) proceeded not out of his love, when he bid him kill the heathen ; as also the Prophets did not all speak from his love, but from his anger, which was awakened by the wickedness of man ; so also he speaks many times through the spirit of the Prophets in the great world (in the Prophets and in Moses) in the fire, or in other terrors, in an angry zeal.
25. And should we therefore say, that God is well pleased with anger and strife ? No, the Prophets complained often (in the Holy Ghost [or spirit] of God) that this evil people offended their God, when they moved him to anger, so that accordingly his severe wrath went forth and devoured them. David says, in the fifth Psalm, You are not a God that art pleased with wicked ways.
26. Now if man awaken sin, then the fierce anger [or severity] of God is stirred in himself, viz. in man, which otherwise (if man did stand in humility) would rest and be turned into great joy, as was often mentioned before. But now when he burns [in wrath], then one people devours the other, and one sin destroys another. If Israel Ch. 20] ADAM AND EVE'S GOING OUT OF PARADISE 513 had been l upright, they had not been put to make l honest, war, but they should have entered in with wonders, taYfXd° and have converted the people ; Moses should have th led them into the [Promised] Land with his [miracles or] deeds of wonder. But because they were wicked, they could not enter in (with the brightness of Moses, with deeds of wonder, in the lustre [or glance] of the Father) to convert the heathen ; but Moses (with his deeds of wonder) must stay in the wilderness, and the whole people was consumed and devoured in the wrath ; and Joshua must war with the heathen, and destroy them, for one 2 wrath devoured the other. 2 ^ one 8in
27. Whereas Joshua was an image and similitude, that Israel (because they could not subsist in the Father's clarity and love) should be led by the second Joshua (or Jesus) out of the wrath into the love, through the breaking of his body, and entering into death. Moses must enter through death into life, and bring his clarity through death into life ; even as he appeared with Elias on mount Tabor to the second Joshua (or Jesus), in the clarity of the Father, and showed him the pleasure of the Father, [viz.] that he (the second Joshua) should bring Israel through his death and clarity into the Promised Land of paradise.
28. Yet it could not be (how vigorously soever it was sought after) that man (in his own power) could enter into paradise. And therefore poor captive man must sit in this world in the devil's
p. 33
p. 514
THE THREE PRINCIPLES
[Ch. 20
1 From the grim wrath the devil's weeds or tares are sown among the wheat.
murderincr den : where now the devil has built
O '
his chapel close by the Christian Church, and has quite destroyed the love of paradise, and has in the stead thereof set up mere covetous, proud, selfwilled [or self-conceited], faithless, sturdy, malicious blasphemers, thieves and murderers, which lift themselves up against heaven and paradise, and have built themselves a kingdom (according to the dominion of the fierce sour [stars or] constellations), wherein they domineer (with silver and gold) and consume the sweat one of another ; whosoever is but able, oppresses the other to the ground. And though he flee before him, yet then he only putts forth his dragon's tongue, and spitts fire upon him ; he terrifies him with his harsh voice, and plagus him day and night.
29. What can be said of you, 0 Cain1* Dost you suppose that God does not see you ? You monstrous beast, you shall stand naked, as the spirit in the wonders does signify, that your ornament may be made known. How art you become thus? 0 Eve\ are not all your children, which you have brought forth, all come out of your loins ? Was it then the purpose of God that the evil should domineer among the good, and one plague another ?