61. We speak thus only concerning the distinction of the great wonders in God. The spirits of angels are not generated out of the substantiality which is without understanding; but out of the centre of the seven forms (or spirits) of the eternal nature; out of each form a throne [angel]: and out of the throne [angel] his angels (or ministers): and therefore a whole dominion [hierarchy] is fallen with Lucifer.
62. And the kingly and princely dominions [or governments] of this world have their original here;
for seeing it [wordly dominion] hath a principle of its own, therefore it hath all forms of the heavenly [government] :
and though the flattering hypocrites, the high spirituality (as they call themselves, who lift up themselves above kings and princes) will not believe it, yet it is true.
63. For the fierce might of the principle [of this world] driveth its order [ordinance of government]
according to the heavenly form. And although the fierce spirits (of the hidden seals) do pour forth their vials of anger herein, [in the dominions and governments of the
Principle of this world], and that the devil getteth great prey in it, what is that to the [heavenly]
ordinance [of government]? Have we not life and death before us, and may choose, and take which we will? Who can blame God then?
Every one may go whither he will, To whom he giveth himself a servant in obedience, his servant he is: and in that kingdom he shall ever be, whether he be prince or servant.
64. And though one be a superior leader and ruler in this [worldly] Principle, yet he hath not
[therefore] divine authority [Jus divinum], but in that condition he is a steward of the Principle, and is under the seals, which under his government bring their wonders to light.
65. A prince is as often a servant in obedience to the devil, as a miserable herdsman is, and there is no difference between them, but in the office they bear, which he beareth for Go d, and not for himself.
66. For in the courts of kings and princes, the vials of wrath, of the hidden seals (or spirits) are poured forth; from whence cometh the thundering, lightning, and wars, contention and strife upon earth: which the flattering hypocrites of the great whore in Babel (which ride, as a god, upon the beast, the might of princes) do continually blow up, by their sounding of their trumpets: which princes should take heed of, if they will prevent their going with the whore into the lake of brimstone, of the wrath of God; as may be seen in the Apocalypse.
The Gate of the Distinction between the Substantiality and the [one pure] Element. Also between Paradise and [the eternal] Heaven.
Every substance hath its form, which the Eeader should understand to be one of these four, and we will shew him the distinction.
67. The heaven standeth in the matrix of the sourness, which in the meekness is called the water-spirit; and is the outward enclosure [or firmament] which parteth the Principles.
68. The substantiality is in the heaven, and is the virtue or corporeity of the seven spirits of God, and is called the body of God, which our hands are not able to comprehend or feel, and yet it is in substance, and comprehensible by the spirit, for it is the body of the spirit; also the body of our soul if we be new-born in God: for it is Christ's body, which he giveth us in the faith, to eat, as is to be seen in his Testaments: And the [one] element leadeth the Principle therein as a moveable life, which indeed is not the spirit of God itself, but the spirit of God hath this life and substantiality in him, as a body, and he is the first spirit of understanding and of omnipotence.
69. For paradise is the springing up out of the essences in the divine centre: which [paradise] goeth through all forms, it goeth through the [one] element, and through the substantiality, and also through the heaven, as a springing of a pleasant garden; therefore Adam, even in this world, was in paradise.
70. O dear children, if ye understood this, how would you tread under foot the contentions of the sophisters ! Much consisteth herein, which shall hereafter be shewn you, so far as we ought: let none be wilfully blinded, nor be offended with the simplicity of this hand.
61. We speak thus only concerning the distinction of the great wonders in God. The spirits of angels are not generated out of the substantiality which is without understanding; but out of the centre of the seven forms (or spirits) of the eternal nature; out of each form a throne [angel]: and out of the throne [angel] his angels (or ministers): and therefore a whole dominion [hierarchy] is fallen with Lucifer.
62. And the kingly and princely dominions [or governments] of this world have their original here;
for seeing it [wordly dominion] has a principle of its own, therefore it has all forms of the heavenly [government] :
and though the flattering hypocrites, the high spirituality (as they call themselves, who lift up themselves above kings and princes) will not believe it, yet it is true.
63. For the fierce might of the principle [of this world] drivs its order [ordinance of government]
according to the heavenly form. And although the fierce spirits (of the hidden seals) do pour forth their vials of anger herein, [in the dominions and governments of the
Principle of this world], and that the devil getts great prey in it, what is that to the [heavenly]
ordinance [of government]? Have we not life and death before us, and may choose, and take which we will? Who can blame God then?
Every one may go whither he will, To whom he gives himself a servant in obedience, his servant he is: and in that kingdom he shall ever be, whether he be prince or servant.
64. And though one be a superior leader and ruler in this [worldly] Principle, yet he has not
[therefore] divine authority [Jus divinum], but in that condition he is a steward of the Principle, and is under the seals, which under his government bring their wonders to light.
65. A prince is as often a servant in obedience to the devil, as a miserable herdsman is, and there is no difference between them, but in the office they bear, which he bears for Go d, and not for himself.
66. For in the courts of kings and princes, the vials of wrath, of the hidden seals (or spirits) are poured forth; from whence comes the thundering, lightning, and wars, contention and strife upon earth: which the flattering hypocrites of the great whore in Babel (which ride, as a god, upon the beast, the might of princes) do continually blow up, by their sounding of their trumpets: which princes should take heed of, if they will prevent their going with the whore into the lake of brimstone, of the wrath of God; as may be seen in the Apocalypse.
The Gate of the Distinction between the Substantiality and the [one pure] Element. Also between Paradise and [the eternal] Heaven.
Every substance has its form, which the Eeader should understand to be one of these four, and we will show him the distinction.
67. The heaven stands in the matrix of the sourness, which in the meekness is called the water-spirit; and is the outward enclosure [or firmament] which parts the Principles.
68. The substantiality is in the heaven, and is the virtue or corporeity of the seven spirits of God, and is called the body of God, which our hands are not able to comprehend or feel, and yet it is in substance, and comprehensible by the spirit, for it is the body of the spirit; also the body of our soul if we be new-born in God: for it is Christ's body, which he gives us in the faith, to eat, as is to be seen in his Testaments: And the [one] element leads the Principle therein as a moveable life, which indeed is not the spirit of God itself, but the spirit of God has this life and substantiality in him, as a body, and he is the first spirit of understanding and of omnipotence.
69. For paradise is the springing up out of the essences in the divine centre: which [paradise] goes through all forms, it goes through the [one] element, and through the substantiality, and also through the heaven, as a springing of a pleasant garden; therefore Adam, even in this world, was in paradise.
70. O dear children, if you understood this, how would you tread under foot the contentions of the sophisters ! Much consists herein, which shall hereafter be shown you, so far as we ought: let none be wilfully blinded, nor be offended with the simplicity of this hand.
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