Concerning the Three Principles of the Divine Essence
stand quite open [or naked] with all thy 2 secrecies ; 2 Or mysteries. for the spiritus majoris mundi [or spirit of the great world] hath found the tincture, and its roses blossom in the wonders.
THE TWENTY-FIRST CHAPTER
Of the Cainish, and of the Abellish Kingdom; how they are both in one another. Also of their Beginning, Rise, Essence, and Drift; and then of their last Exit. Also of the Cainish Antichristian Church, and then of the Abellish true Christian Church; how they are both in one another, and are very hard to be known [asunder]. Also of the Variety of Arts, * States, and orders of this World. Also of the Office of Rulers [or Magistrates'], and their Subjects; how there is a good and divine 2 Ordinance in them all, as also a false, evil, and devilish one. Where the Providence of God is seen in all Things ; and the Devil's Deceit, Subtlety, and Malice, [is seen also] in all Things.
1. "\~X7^ ^nc^ ^7 the divine providence in all V V things, as also in arts and 3 states, that the things of this world are all good and profitable, and that only the devil's poison brought into them is evil ; and so we find also all states [or condi4 Or spring, tions], high and low, come out of one 4 only tree,
p. 556
1 Conditions and Courses.
2 Or Order.
3 conditions of things.
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 557
and one always proceedeth out of the other, so that the divine providence cometh to help all things, and so the eternal wonders (in all the three Principles) are l manifested ; to which end God l Or disbrought to light the creation of all things, which from eternity in themselves stood only in the [flowing, budding, or] z springing up, but by the 2 AS the creation of this world are put into the wonders. the mind flow
2. Therefore now we can speak or write of01 nothing else but of his wonders ; for we have a great example of them in Cain, when the kingdom of the fierce wrath (after his murder) awaked in him, and would have 3 devoured him, that God 3 By making
T i -, . .1 i- • • • hi™ despair came to help mm ; when the divine justice (in his in God. conscience) sentenced him to death, then the divine answer spake against it, [saying], No : Whosoever slayeih Cain, it shall be avenged sevenfold ; by which speech the fierce vengeance of the abyss of hell was driven away from him, so that Cain did not despair ; and though he was gone forth from God, yet the kingdom of heaven stood towards him, he might turn, and enter into repentance. God had not yet quite rejected him ; but his malicious, murderous, and false confidence he accursed, and would not 4 be therein. * Or consent
3. For God departed not from Cain, but Cain went himself from God : If he had been strong in faith and confidence in God, then he might have been able to enter into God again ; even as he thought before the fall [into the murder] that hep. 558 would break the head of the serpent, but there it was seen what man's ability was. If he had laid hold on the true Treader upon the Serpent, then he might have gone instantly (in the virtue of the Treader upon the Serpent) into God again.
1 Or was. 4. But Cain l had flesh and blood, and understood not the meaning of the eternal death ; yet when he was assured from God that none should slay him, he became cheerful again ; for the
2 his faculties 2 essences of his soul were refreshed again by God's doubt were recalling [him] ; for the door of grace stood open of God's8™ towards him, he should return, for God would not the death of a sinner.
stand quite open [or naked] with all your 2 secrecies ; 2 Or mysteries. for the spiritus majoris mundi [or spirit of the great world] has found the tincture, and its roses blossom in the wonders.
THE TWENTY-FIRST CHAPTER
Of the Cainish, and of the Abellish Kingdom; how they are both in one another. Also of their Beginning, Rise, Essence, and Drift; and then of their last Exit. Also of the Cainish Antichristian Church, and then of the Abellish true Christian Church; how they are both in one another, and are very hard to be known [asunder]. Also of the Variety of Arts, * States, and orders of this World. Also of the Office of Rulers [or Magistrates'], and their Subjects; how there is a good and divine 2 Ordinance in them all, as also a false, evil, and devilish one. Where the Providence of God is seen in all Things ; and the Devil's Deceit, Subtlety, and Malice, [is seen also] in all Things.
1. "\~X7^ ^nc^ ^7 the divine providence in all V V things, as also in arts and 3 states, that the things of this world are all good and profitable, and that only the devil's poison brought into them is evil ; and so we find also all states [or condi4 Or spring, tions], high and low, come out of one 4 only tree,
p. 556
1 Conditions and Courses.
2 Or Order.
3 conditions of things.
Ch. 21] THE CAINISH AND ABELLISH KINGDOMS 557
and one always proceeds out of the other, so that the divine providence comes to help all things, and so the eternal wonders (in all the three Principles) are l manifested ; to which end God l Or disbrought to light the creation of all things, which from eternity in themselves stood only in the [flowing, budding, or] z springing up, but by the 2 AS the creation of this world are put into the wonders. the mind flow
2. Therefore now we can speak or write of01 nothing else but of his wonders ; for we have a great example of them in Cain, when the kingdom of the fierce wrath (after his murder) awaked in him, and would have 3 devoured him, that God 3 By making
T i -, . .1 i- • • • hi™ despair came to help mm ; when the divine justice (in his in God. conscience) sentenced him to death, then the divine answer spake against it, [saying], No : Whosoever slayeih Cain, it shall be avenged sevenfold ; by which speech the fierce vengeance of the abyss of hell was driven away from him, so that Cain did not despair ; and though he was gone forth from God, yet the kingdom of heaven stood towards him, he might turn, and enter into repentance. God had not yet quite rejected him ; but his malicious, murderous, and false confidence he accursed, and would not 4 be therein. * Or consent
3. For God departed not from Cain, but Cain went himself from God : If he had been strong in faith and confidence in God, then he might have been able to enter into God again ; even as he thought before the fall [into the murder] that he
558 THE THREE PRINCIPLES [Ch. 21 would break the head of the serpent, but there it was seen what man's ability was. If he had laid hold on the true Treader upon the Serpent, then he might have gone instantly (in the virtue of the Treader upon the Serpent) into God again.
1 Or was. 4. But Cain l had flesh and blood, and understood not the meaning of the eternal death ; yet when he was assured from God that none should slay him, he became cheerful again ; for the
2 his faculties 2 essences of his soul were refreshed again by God's doubt were recalling [him] ; for the door of grace stood open of God's8™ towards him, he should return, for God would not the death of a sinner.