31. We do not here shut up the grace of God from those that turn and become New-born out of this bestial condition: for Christ is therefore become man on purpose to help us, that we may come again into the similitude of God: and HE hath therefore brought our human soul into the fire of the anger of God, as into the abyss of the centre, into hell, and into death, where our souls lay shut up, and out of death and hell again, into the tenth number, into the eternal tincture of God, upon the cross, from whence the soul existed from eternity, which appeared before the time of this world, in his wisdom.
32. And you are to know, that every soul, while it is yet in the seed, is no [living] creature, but is in the fire, or a fire of the tincture, and is a will of the creature; and it standeth yet in the power of the parents, either to quicken [enliven] or destroy the creature, which [to destroy] runs opposite against the order of the creation, and is an abomination in the sight of God: and hereby is shewed you, that such as the tree is, such is the fruit that groweth out from it: yet the compulsion is not wholly perfect, for the two kingdoms, viz. love and anger, stand presently in the wrestling, one against another: For God hath brought his love in Christ again into the humanity: and so it standeth in strife against the anger.
33. But you must know, that a false wicked seed may well be forsaken: and if that come to be so, then the nature of the fire often figureth the spirit of the soul in a horrible form, which is not known in the outward image, but only in the evil [or false] conversation and will; as is seen that everyone's conversation is from his abyss, and the spirit of his soul is so in figure: for the inward goeth outward: whatsoever the will in the abyss is, that the body doth; and though he dare not do it openly, because of disgraceful punishment, yet he doth it secretly, and hath continually a will to it, neither doth he account it any vice: for he knoweth not himself, but he himself doth that which he judgeth [to be evil in another].
34. And then, secondly, we give you to understand, that the outward dominion ( viz. the spirit of this world) is also in the seed, while it is yet a sulphur, [that is, matter without form or life], and in that [spirit] hath the constellation its dominion, and it draweth also with it inwards the constellation of the stars, as they have influence [aspects], and infect or poison a thing, and also make it lovely, according as the imagination is at all times: for every star is a seeking; a desiring (viz. of the wonders), according to its property: Each of them desireth a life, and the elementary sulphur, which is also desirous, longeth after the desiring of the stars, and attracteth, or letteth that into it, and becometh pregnant therewith.
35. Now, in the stars, there are all the properties of this world, whatsoever all the creatures are, that the stars are, every one of them helpeth towards life, and to the revelation of the wonders of God: for therefore they are brought into being, because God would open all forms of nature: and many of them make a property of a dog in the outward spirit of this world; many of a wolf, a bear, a lion, a fox, a hare, a bull, a peacock, a cock, also of a toad, a serpent, and so forth, after the condition of all sorts of creatures; and so, if such a star bo, fixed, so that it hath received the virtue of the sun through the introducing of the spirit; then it is powerful, and its imagination presseth along in the seed, whereby a creature getteth such a property in the elementary life and spirit, as well in men as in beasts.
36. And such an evil property many times covereth the soul, and enticeth it from the will of God, so that it goeth out from God's will; for it often cometh to pass, that the image of God is in the soul (which desireth [or longeth after] God), and is captivated with such an outward spirit, which plagueth and tormenteth it; this you see
31. We do not here shut up the grace of God from those that turn and become New-born out of this bestial condition: for Christ is therefore become man on purpose to help us, that we may come again into the similitude of God: and HE has therefore brought our human soul into the fire of the anger of God, as into the abyss of the centre, into hell, and into death, where our souls lay shut up, and out of death and hell again, into the tenth number, into the eternal tincture of God, upon the cross, from whence the soul existed from eternity, which appeared before the time of this world, in his wisdom.
32. And you are to know, that every soul, while it is yet in the seed, is no [living] creature, but is in the fire, or a fire of the tincture, and is a will of the creature; and it stands yet in the power of the parents, either to quicken [enliven] or destroy the creature, which [to destroy] runs opposite against the order of the creation, and is an abomination in the sight of God: and hereby is showed you, that such as the tree is, such is the fruit that grows out from it: yet the compulsion is not wholly perfect, for the two kingdoms, viz. love and anger, stand presently in the wrestling, one against another: For God has brought his love in Christ again into the humanity: and so it stands in strife against the anger.
33. But you must know, that a false wicked seed may well be forsaken: and if that come to be so, then the nature of the fire often figures the spirit of the soul in a horrible form, which is not known in the outward image, but only in the evil [or false] conversation and will; as is seen that everyone's conversation is from his abyss, and the spirit of his soul is so in figure: for the inward goes outward: whatsoever the will in the abyss is, that the body does; and though he dare not do it openly, because of disgraceful punishment, yet he does it secretly, and has continually a will to it, neither does he account it any vice: for he knows not himself, but he himself does that which he judges [to be evil in another].
34. And then, secondly, we give you to understand, that the outward dominion ( viz. the spirit of this world) is also in the seed, while it is yet a sulphur, [that is, matter without form or life], and in that [spirit] has the constellation its dominion, and it draws also with it inwards the constellation of the stars, as they have influence [aspects], and infect or poison a thing, and also make it lovely, according as the imagination is at all times: for every star is a seeking; a desiring (viz. of the wonders), according to its property: Each of them desires a life, and the elementary sulphur, which is also desirous, longs after the desiring of the stars, and attracts, or letts that into it, and becomes pregnant therewith.
35. Now, in the stars, there are all the properties of this world, whatsoever all the creatures are, that the stars are, every one of them helps towards life, and to the revelation of the wonders of God: for therefore they are brought into being, because God would open all forms of nature: and many of them make a property of a dog in the outward spirit of this world; many of a wolf, a bear, a lion, a fox, a hare, a bull, a peacock, a cock, also of a toad, a serpent, and so forth, after the condition of all sorts of creatures; and so, if such a star bo, fixed, so that it has received the virtue of the sun through the introducing of the spirit; then it is powerful, and its imagination presses along in the seed, whereby a creature getts such a property in the elementary life and spirit, as well in men as in beasts.
36. And such an evil property many times covers the soul, and entics it from the will of God, so that it goes out from God's will; for it often comes to pass, that the image of God is in the soul (which desires [or longs after] God), and is captivated with such an outward spirit, which plagus and torments it; this you see
No commentary for this page.
There is commentary on page 1.