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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28529	Mysterium magnum, or An exposition of the first book of Moses called Genesis. Concerning the manifestation or revelation of the divine word through the three principles of the divine essence; also of the originall of the world and the creation. Wherein the kingdome of nature, & the kingdome of grace are expounded. For the better understanding of the Old and New Testament, and what Adam and Christ are. Also, how man should consider and may know himselfe in the light of nature, where he is, and where his temporall and eternall life, consist; also, where his eternall blessednesse, and damnation, consist. And is an exposition of the essence of all essences for the further consideration of the lovers, in the divine gift. Comprised in three parts: written anno 1623. By Jacob Behm. To which is added, The life of the author. And his Foure tables of divine revelation.; Mysterium magnum. English.	Böhme, Jakob, 1575-1624.; Böhme, Jakob, 1575-1624.; Ellistone, John, d. 1652.; Sparrow, John, 1615-1665?; H. B. (Henry Blunden)	1656 (1656)	Wing B3411A; ESTC R212985	753,539	662

Death because the Silver Cup of Joseph was found in his Sack at which he is ashamed and letteth his spoyling sword and Wolves Teeth fall from him and then Joseph manifesteth himselfe to him together with all his brethren at which there will be such Joy that the Wolfe Benjamin will become a Lamb and yeeld his wooll patiently this is the End of that Speech 59. The Testament of Jacob is a figure of the whole time of the world from Adam to the End of which wee will set downe a short figure for the Reader that knoweth the vision or Histories to Consider of 60. I. Reuben in this place being the first sonne is set in the figure of the first World which lived in the right of Nature without Law that hath the Priesthood and the Kingdome in the right of Nature and should be in the chiefest Sacrifice and in the Greatest Dominion but he was fickle therein as water and was thrust out 61. II. Simeon beginneth with Noah after the Floud and keepeth Levi with him that was Sem But the sword of Ham and Japhet was Simeon so there went two in One Substance viz. the spirituall Will and the fleshly Will till Moses and then the worldly and the spirituall were divided into two severall States 62. III. Levi beginneth under Moses who with the Priesthood managed the sword of Simeon and Levi in the Law and cut very sharply therewith 63. IIII. Judah beginneth under the Prophets and manifesteth himselfe with the Incarnation of Christ at which time this Scepter began 64. V. Zebulun with his Co-habitation setteth himselfe in the midst viz. in the Kingdome of Christ and that was the beginning of Christendom who dwelleth on the Coasts of the Sea viz. among the Heathen and sate pleasantly for it was a New Love 65. VI. Issachar is the Time when Christendom was setled in Rest viz. in Power Might and Dominions which must yet alwayes beare the Burthen of the Heathen and be servile and be as a boned Asse for the Burthen for they still beare the Crosse of Christ and were still Conformable to the Image of Christ about three hundred yeares after Christ. 66. VII With Dan did the potent Kingdome and Government of Christendome begin when they set up Kings Popes Arch-bishops and potent pompous Churches Chappels and other Consecrated Places and then was the Adder and Serpent on the way of Christ in humane honour generated in the Kingdome of Christ when men began to dispute about the Pomp State and Glory of Churches and to exalt Men into the Kingdome and Offices of Christ and set them in the place of Christ and to honour them in Christs stead then was Christ suppressed and the Adder and Serpent sate in Christs Office of Judicature and then the Holy Ghost was rejected and Councills were set in the place thereof and then was Antichrist Borne at that Time the Spirit of Christ sayd Lord I waite now for thy salvation for heere now my Name must be the Cloake of Antichrist till thou shalt deliver mee in Josephs time In this Time is Truth strongly bitten in the heeles so that the Rider in the Spirit of Christ must fall backward 67. VIII With Gad who should be the Leader of an Hoast beginneth the Time of the Vniversities and Schooles among Christians about eight hundred yeares agoe when Men readily set Antichrist with power and Might of Armies in the Chaire of Christ and with babling disputing and perverting prevarication maintained him against all opposition when Men made the Taile to be the Head and forced the power of Christ into humane traditions and Cannons and made a Worldly Kingdome of Christs Kingdome 68. IX With Asher began the time when Men lived to please King Antichrist when he was God on Earth then came the flattering Hypocrites from the Universities and Schooles who flattered this King for fatt Bread viz. for Good Offices Benefices Prebendaries and Bishoprickes and applauded his doings and cause and did all to please him and set Christ with Antichrist upon a soft Cushion and so worshipped the Image in the * * * Revelation Apocalyps about six hundred yeares agoe and neerer 69. X. With Nephtali beginneth the Time of the Great Wonder when Men went on with high Sermons and deepe searching Disputes about the * * * Predestination Councill of God so that Men have seene that these in Christs Chaire were not Christ in power yet Men sought deepe that they might Cover themselves with a Mantle with faire and plausible Maximes Conclusions and Determinations then came the knotty acute Logick whereby Men dispute One part of them sayth he is Christ in power and Authority the other part Contradicteth and opposeth it that part setting his followers and dependents with high pretences into the Bloud of Christ and buildeth all Authority and holy Sermons upon it and so the Spirit of Christ in the inward Ground set it selfe against it and sayth Hee is the Antichrist This Time hath continued to our time † † † Ann. 1623. wherein wee Live 70. XI With Joseph beginneth the Time when Christ will be manifested againe when he shall cast the Adder and Serpent Dan with the Chaire of Antichrist with all might and power of selfehood in the Kingdome of Christ upon Earth to the Ground and terrifie it with his Countenance when Josephs brethren must be ashamed of their Great unfaithfullnesse which they have committed against Joseph in that they cast him into the Pitt and moreover sold him for Money and then will all suttlety craft flattery hypocrisie and deceit be made manifest and will by the aspect of Josephs Countenance be cast to the Ground and it is that time wherein it will be sayd * * * Rev. 18.2 Babylon shee is fallen shee is fallen and is become an habitation of all Devills and abominable Beasts and Fowles and then Joseph springeth up in his own power and vertue and his daughters or boughs passe on in their Ornament and his Blessing beginneth 71. XII With Benjamin beginneth the time of the Evening under Josephs Time for then hee shall againe divide and distribute the spoyle of the first Christendome Hee belongeth to the first and last Time Especially to the first time of Joseph when Christ beginneth to be manifested and then he is first eager as a Wolfe and devoureth far and wide when he beginneth to bite and devour Antichrist yet all that while he is but a Wolfe But when Josephs Countenance shall be unveyled then he is ashamed as a Wolfe that is taken in a Gin and beginneth to be a Lamb and to yeeld his fatt and plenty of wooll 72. This is the Testament of Jacob in its true figure wherein the Spirit hath pointed at the Times and the Spirit of Moses sayth When Jacob had finished all these sayings he drew his feete up together upon the Bed and departed to signifie that when these his Prophesies would be all fullfilled then God would call

Thus it goeth with the Simple single-hearted children of Christ whom the Spirit of Christ driveth and out of whom he teacheth heere in this world c. they are onely as sheep among Wolves as Christ said I send you as sheep among Wolves the earthly man is a Serpentine Wolfe under whom the virgin-childe viz. Christs Lamb must dwell and then beginneth and ariseth murthering * * * Or robbing slaying and killing 65. But it doth not at all hurt the virgin-childe It s Externall Wolfe is also by this meanes bitten off by another for the outward Wolfe of all men is growne from the Anger of God and arisen with the Sin in Adam therefore it must be given for food to the Anger of God that the virgin-childe of the womans Seed may become manifest 66. For thus they doe Separate themselves as two Enemies and are continually opposite Enemies one against another in the time of this outward life for the Judgement is given to the virgin-childe against the introduced Serpents childe of Sin In the Resurrection the virgin-childe shall condemne the Serpent-childe into the Fire of God there the limus of the Earth shall be proved and purged from the Serpents Ens and againe put upon the virgins-childe 67. Now saith reason what pleasure hath God in this murthering of his children can he not defend them from the Enemy thus it must be that the light may be manifest in the darknesse else the light would stand still in the darknesse and bring forth no fruit seeing then the light receiveth into it selfe Essence and perceivancy also Sensation from the darknesse viz. from the Source of the fire therefore one is set against the other that so one might be manifest in the other the joy against griefe and griefe against joy that it may be known what Evill or good is 68. For if there were no griefe then the Joy were not manifest to it selfe but yet all is in the Free-will as every thing doth introduce it selfe into evi●l or good so it runneth on its Course and the one is but the manifestation of the other for if there were no night or darknesse then we should know nothing of the Light or Day thus the great God hath introduced himselfe into Severation to his owne contemplation and Sport of joy 69. The like also is to be understood in the various diversity and Severalty of Men touching evill and good The Evill must be a Cause that the good be made manifest to it selfe and the Good must be a cause to manifest the Evill in its wicked malicious Suttlety and iniquity that all things may come into their contemplation and visible ken and every thing might manifest its judgement in it selfe unto the Great Separation Day of the LORD of all beings where every thing shall give in it selfe into its Barne for its usefulnesse and profit that in the Eternity the Great God may be known in a creaturall and formall manner according to light and darknesse 70. For all things were created by the word and brought into a forme seeing then God is an angry jealous God and a consuming fire and also a mercifull-Loving meek God of light and Giving or Free-Grace in whom there cannot be any Evill at all therefore he hath introduced fire and light Evill and good one with another in the Verbum Fiat into a free-will whereby the will may u u u Or worke forme either in the evill or good and yet he hath created all things good and to the light and set them into the free-will to multiply themselves in the free-will to conceive in Evill or good and yet hath associated to each thing its likenesse viz. to a male its female that so nothing hath cause to x x x Or fall from its place and order into Destruction degenerate and to man he hath given Commands what to doe and leave undone 71. Thus all things stand to the judgement of the Great God and in this time they must be in Contest that one may be manifest in the other but then in the Great Harvest every thing shall have its own Seat in it selfe when strife shall be taken up and cease and all things must stand to the Honour and Admiration of the wonderfull works of the great God who Alone knowes whereunto every thing shall be good and for what he will use it CHAP. XXIX Shewes how the Adamicall Tree hath put forth and opened it selfe out of its Stock and introduced it selfe into boughes branches twiggs and fruit out of which pullulation or manifestation the Invention of All Arts and * * * Or Polities Governments is Arisen The Deep Gates out of the Centre of the Eternall and also the Temporall Nature shewing how the Eternall Wisdome hath introduced it selfe into a formall visible and Ideall Contemplation Gen. IIII. ch 1. THe Eternall divine understanding is a free-will not arisen either from any thing or by any thing it is its owne Peculiar Seat and dwelleth onely and AlOne in it selfe un-apprehended of any thing for beyond and without it is nothing and that same NOTHING is onely ONE and yet it is also as a Nothing to it selfe It is One onely will of the Abysse and it is neither neer nor far off neither high nor low but it is ALL and yet as a Nothing for it is in it selfe no contemplation Sensation or perceivancy whereby it might finde a likenesse in it selfe 2. It s Finding is its own forth-proceeding so that it beholdeth it self in the y y y Or proceed-forth Egresse for that which is proceeded forth is its Eternall Lubet Sensation and perceivancy and it is called the Divine Wisdome which Wisdome the unsearchable Abyssall will apprehendeth in it selfe to its Centre of z z z Or Imagination desire or Magia Lubet viz. to an Eternall minde of the Vnderstanding which understanding the free-will formeth in it selfe to its owne a a a Or expresse Image likenesse viz. to an Eternall Speaking living working Word which the Free will doth speake or breath forth out of the formed wisdome of the Lubet 3. And the b b b Or Spiration Forth-breathing is the Spirit or Mouth of the understanding in the formed will of the wisdome which doth distinguish or variously Severize the Speaking Word so that the Minde and the understanding of the minde becomes manifest and revealed in which Manifestation the Free Lubet or wisdome is in the Speaking or forth-breathing formed of the free-will by the Spirit into diversity and variety 4. In which formation the powers of the divine properties doe arise so that it is truly said and declared concerning God that he is the Eternall will Understanding Minde Counsell Power and Wonder c c c Or with in which wonders of powers he hath moved and formed himselfe from Eternity in which formation consists the invisible spirituall world wherein the Spirit of God hath melodized and Sported with it selfe from

the Element This holy Element in the beginning or inchoation of the foure Elements did Penetrate through the Earth and sprang or budded forth in the holy Powers Property and bare fruits of which man should have eaten in a heavenly manner but when it did disappeare in man the Curse entred into the Earth and so Paradise was quasht in the foure Elements and continued retired in it selfe in the inward Element there it stands yet open unto man if any will depart from this worlds Essence and enter into it upon the Path which Christ hath made open 60. The Punctum of the whole created Earth belonged e e e Ad Centrum Solis to the Center of the Sun unto the Centre of Sol but not any more at present he is fallen who was a King the Earth is in the Curse and become a Peculiar Centre whereunto all whatsoever is engendred in the vanity in the foure Elements doth tend and fall all things fall unto the Earth for the f f f Or Creation Fiat is yet in the deep and g g g Or draweth or Concreteth createth all earthly Essence together unto the judgement of God for Separation 61. We meane not that the Earth came h h h Or onely wholly from the Place of the Sun but from the whole Sphear out of both the internall Spirituall worlds but it hath another A. B. C. in that the Earth belongeth unto the judgement of God for Separation even then it shall be manifest wherefore it is said it belongeth unto the Punctum of Sol. 62. For the worst must be a cause of the best the Eternall joy consists in this that we are delivered from Paine God hath not Eternally rejected his holy Essence but onely the iniquity which mixed it selfe therein but when the Crystalline Earth shall Appeare then will be fulfilled this Saying it Appertaines to the Punctum of Sol heere we have hinted enough to the understanding of our school-fellowes but further we must heere be Silent CHAP. XI Of the Mystery of the Creation 1. THe Reason of the outward man saith whence is it that God hath not revealed the Creation of the world unto man that Moses and the children of God have written so little thereof seeing it is the Greatest and most principall worke whereon the Maine depends 2. Yes deare Reason smell into thy owne bosome of what doth it Savour contemplate thine owne Minde after what doth it long likely after the cunning delusions of the Devill had not hee known this ground very like he had been yet an Angell had he not seen the Magicall birth in his high light then he had not desired to be a selfish Lord and maker in the Essence 3. Wherefore doth God hide his children which now receive the Spirit of knowledge with the Crosse and cast them into tribulation and mire of vanity for certaine Therefore that they might play the Tune of miserere and continue in humility and not sport in this i i i Text Time life with the light of nature else if they should espie and apprehend what the Divine Magick is then they might also desire to imitate the Devill as Lucifer did for which cause it is hid from them and neither Moses or any other dare write clearer thereof untill the beginning of the Creation beholdeth the End of the world in it selfe and then it must stand open 4. And therefore let none blame us for the time is come about that Moses putteth away his vaile from his Eyes which he hung before his face when he spake with Israel after the Lord had spoken with him Moses desired to see it in that he said Lord if I have found grace in thy sight let me see thy face but the Lord would not and said thou shalt see my back part for none can see my face 5. Now the Eye of God was in Moses and in the Saints they have seen and spoken in the Spirit of God and yet had not the through-vision of the Spirituall birth in them save at times onely when God would worke wonders as by Moses when he did the wonders in Egypt then the Divine Magick was open unto him in manner and wise as in the Creation 6. And this was even the fall of Lucifer that he would be a God of nature and live in the transmutation and this was even the Idolatry of the heathens in that they understood the Magicall birth they fell from the onely God unto the magicall birth of nature and chose unto themselves Idolls out of the Powers of nature 7. For which cause the creation hath remained so obscure and God hath covered his children in whom the true light shone with tribulation that they have not been manifest unto themselves Seeing Adam also according to the same lust did imagine to know and prove the Magick and would be as God so that God permitted him that he defiled his heavenly Image with the vanity of nature and made it wholly darke and Earthly as Lucifer also did with the Centre of nature when he of an Angel became a Devill 8. Therefore I will seriously warne the Reader that he use the Magick aright viz. in true faith and humility towards God and not meddle with Turba Magna in a Magicall manner unlesse it conduceth to the honour of God and Salvation of mankinde 9 For we can say with truth that the Verbum Fiat is yet a Creating albeit it doth not create Stones and earth yet it Coagulateth formeth and worketh still in the same Property All things are possible to nature as it was possible for it in the beginning to generate stones and Earth also the Stars and foure Elements and did produce them or worke them forth out of one onely ground so it is still unto this day by the strong Desire which is the Magicall ground All things may be effected if man use nature aright in its order to the worke 10. All Essences consist in the Seven Properties now he that knoweth the Essence he is able by the same Spirit of that Essence whence it is come to be an Essence to change it into another forme and likewise to introduce it into another Essence and so make of a Good thing an Evill and of an Evill thing a Good 11. The Transmutation of all things must be effected by i i i Assimulation or likenesse Simility viz. by its owne native Propriety for the Alienate is its Enemy like as man must be regenerated againe by the divine Essentiality in the Simility by the simility in his holinesse of the divine Essentiality which he lost 12. And as the false k k k Magus or Magician Magist woundeth man through Inchantment with the Assimulate and through the desire introduceth Evill into his Evill viz. into the Assimulate and as the upright holy faith or divine desire also entreth into the Assimulate and forfendeth man so that the false desire takes no place 13. Thus all

woman understand it thus 21. This Egyptian woman is his flesh and bloud with Reason wherein the Idoll Maozim viz. the Babylonicall whore sitteth where the Devill hath his Pulpit which to the pretious Minde is the Crosse of Christ where the womans Seed viz. the Spirit of Christ must uncessantly bruise the Serpents head viz. the Devills introduced desire in this Whore of Babylon 22. This whore is now the Exercise and Probation of the spirituall cogitations or sences in the Christian Minde but this whore doth not hurt the children of Christ indeed it hath a false lust and is a very wedded Harlot which shall not see the Kingdome of God but it must yet serve for good to the children of God for by it the Cross of Christ is layd upon the pretious minde so that the minde must continue in humility and not say I am righteous I am holy No! no! the holiness is not this childe 's own but it is Gods Mercy who hath heard the crying of the Lad viz. of the poor forsaken minde thus the noble holy minde viz. the new man born in Christs Spirit must be wedded with this Egyptian evill malicious Idolatrous whorish ungodly woman which is * * * Note how wee cannot so much as think a good thought neither able to doe will or think any good and bear with it the foul shame and reproach so long till the unclean Idolatrous whore dyeth and then this Lad is led of the Angel into Isaac's Tent viz. into Christs flesh and bloud 23. And this is the very reall figure of the Spirit in Moses wherefore he hath so punctually and emphatically deciphered this figure for the Spirit in Moses aymeth so directly and fully at the mortifying of mans selfehood and plainly speaketh that the Selfewill must be cast out from God and where Christ is born there the same is brought to pass as here when Isaac the Type of Christ was born of the free woman then the Son of the Bond-woman must be cast out for in Isaac the seed which should inherit the Kingdome of God was to be called it should not proceed out of the selfefull nature of the flesh and will of man but out of Gods will out of the mortified will of our nature which dyeth to its selfehood and despaires of it selfe a Christian must be born that is Ismael viz. the poor Sinner when he becomes an enemy to sin repents of it and wills it no more shall be born in Gods mercy indeed nature must and shall be there even with its evill earthly flesh but Christ is brought forth from thence as a fair blossome out of the wild earth as a pleasant fruit out of the kernell 24. A very excellent figure the Spirit in Moses doth present unto us in Abraham and Sarah when Sarah would cast out the Son of the bond-woman from the inheritance so that the Son of the bond-woman should not be heir with the free the same seemed unjust to Abraham being he was of his Seed and his own Son but God said to him Let it not be grievous in thy sight because of the Lad and because of the bond-woman in all that Sarah hath said unto thee hearken to her voice for in Isaac shall thy Seed be called The inward pretious figure of this is thus 25. When a man is born again in Christs Spirit as it was here with Abraham then he thinks sometimes that he is wholly new and knows not himselfe yet aright and that he hath the whorish Egyptian bond-woman with her scoffing Son of vanity in his Armes and now when it hapneth that oftentimes the mocker viz. Ismael the Son of the Bond-woman doth breake forth out of him yea even wholly without his will and purpose that Sarah that is honest Mindes to whom God doth make it known do reprove him nay and is oftentimes reproved of the evill so that it is plainly declared to him that this mocker should be cast out This Abraham viz. the man will by no meanes brook he will be uncontrouled and yet he doth not know that he in this time of his earthly life stands in the judgement of God that his words and workes must be daily proved and judged he will often go in a way of justification and maintain his own cause and will be praised and in the mean time forgetts the Egyptian Bond-woman in his Armes and her scoffing Son who sometimes peeps forth in his words with evill interpretations wrong meanings and evill surmises and covers it selfe finely under a glozing mantle of glistering hypocrisie this now the free woman casts out that is the Spirit of Christ casts it out by other peoples mouth and yet this seems to be unrighteous to the man being the word is born of his body and arisen out of his very Minde 26. But the Lord speaketh in the Spirit of the humility of Christ let it not seem grievous in thy Sight that people do finde fault with thy words and reject thy labour Hearken to Sarah viz. to the divine voice and do thou thy selfe cast out from thee whatsoever thou hast at any time spoken or meant evilly wrongfully or partially for in Isaac that is in thy deepest humility thy Seed shall be called where in thy words and workes the Spirit of God worketh in Love and not in thy naturall selfeness and peculiar ownhood of reason wherein the Son of the bond-woman speaketh and worketh 27. And the children of God ought well to consider this figure and thinke that whatsoever is spoken and don from favour affection and partiall siding be it either towards honest or dishonest men the same proceeds from the Son of the Bond-woman which must go into judgement to be tryed and must be judged of men viz. of the evill and good it must be cast forth among a company of evill and good Tongues where every one passeth his sentence and judgement thereupon God judgeth upon the earth externally by men both by the Evill and Good 28. This now must seem so very grievous and hainous to Abraham viz. to Man when his words and workes are judged and proved and think that his divine Seed must be brought forth onely in the Love and humility and that whatsoever he speaketh judgeth or doth from partiality or favour doth belong again unto judgement where it must be proved and purged As Hagar with her Son Ismael was and then when it is judged that is cast out by the people then comes the Angel of God and speaketh to the naturall man that he should not despair in this judgement but take it in good part and be content that his words and workes are judged 29. Therefore we say as the Lord hath given us to know it that whosoever will read and understand aright the history of the old Testament he must set before him two Types viz. externally Adam viz. the earthly man and internally Christ and change both these into One and so he may understand all whatsoever

how that he after that he had assumed and anointed our humanity should flee with our humanity out of its fathers Adamicall house again into the first Paradisicall house 2. And it further denotes that the children of Christ after they have received the Vnction and Blessing and the new birth begins to spring forth in them in the blessing shall and must forth-with flee with their thoughts and minde from their father Adams house of the depraved nature and it shews that the Devill and the world do soon hate them and they must forthwith give themselves to the pilgrims-path of Christ and live under the worlds slavish yoke in misery and oppression in disfavour and disrespect for God brings them forth with their thoughts and minde out of their fathers house viz. out of the desire in flesh and bloud so that they do nothing at all regard the pleasure of the world and flee from it as Jacob from his fathers house 3. And then we see how wonderfully God guideth his children and defends them from their Enemies that the Devill in Gods Anger cannot kill them unless it be Gods will as he defended Jacob from the fury of Esau and lead him away from him and we have here an excellent example on Jacob in that he forsook his native home also father and mother for this blessings sake and loved God more then all temporall goods and willingly left all to Esau that so he might but be the blessed of God 4. And we see that when he had left the riches of the world in his fathers house the Lord appeared to him with the Eternall goods and shewed him a Ladder Gen. 28.12 whereupon he could ascend into Gods Eternall Kingdome which ladder was no other then Christ whom he had put on in the line of the Covenant and here now the type was represented to him shewing him what Person Christ should be 5. For this * * * Gen. 28.12 Ladder as to his apprehension was upon the earth and the top of it reached into heaven and thereon the Angels of God did ascend and descend which signifyeth that Gods eternall word with the power of heaven viz. with the Angelicall divine worlds Essence should descend or immerse it selfe into our Essence departed from God and blind as to God and assume our humanity and so unite the heaven with the world in man that the humanity through this entrance of the Deity into the humanity might have a Ladder unto God 6. And it shewes that mankinde should come through Christs humanity into the Society of the Angels Matth. 13. v. 22. And this is clearly signifyed here in that the Angels of God do ascend and descend on this ladder also that the heaven in man should be againe opened through this entrance of the divine essence into the humanity and that the children of God should have the Angels for companions in this world which God shewed to Jacob in that the Angels came up and down to him on this ladder 7. Which shall be a very great comfort to the children of God who turn themselves from their fathers house viz. from this worlds vanity to this Jacobs Ladder for they shall certainly know that Gods Angels do come unto them upon this ladder to which they have turned themselves and are willingly about them to serve them 8. For this ladder signifyeth properly the pilgrims path of Christ through this world into Gods kingdome in that the kingdome of the corrupt Adamicall nature doth alwayes yet cleave unto the children of God and hinders them in flesh and bloud in the spirit of this world and therefore they must according to the inward man in Christs spirit continually ascend up in much crosses and tribulation on this ladder and follow Christ under his Cross and Red-Banner 9. On the contrary the world liveth in the pleasure of their father Adams house in scorn jeering and mocking in envy spite and malice whatsoever they can do to cross and vex these Jacobs children that they joy and take delight in and laugh and fleer at them as we have an example of it in Esau how that he tooke in contempt disdain and spite to his father and mother Ismaelitish wives who were of the Line of mockery or reviling which were meer bitterness of spirit and grief of heart both to Isaac and Rebecca 10. Where we clearly see that the Devill hath his power in the kingdome of this world in the corrupt humane property and doth continually resist Gods children and vexeth and plagueth them and fights with them for his kingdome which he hath lost and doth not willingly beteem it them 11. And we see very finely how the Lord standeth above upon this Ladder of the Pilgrimage of Christ as with Jacob and without ceasing calleth the Children of Christ and comforteth them that they should cheerfully ascend upon it He will not leave them but come to them and blesse them so that their * * * Gen. 28 14. Seede and fruit shall grow encrease and be as the Dust upon the Earth that is that they in their Toyle Labour and Anxiety shall spring up and flourish in the Inward divine Kingdome 12. For so much as the Children of Christ goe out from this world and forsake it in their Minde so much they spring up in the Inward kingdome of Christ where then God standeth above upon this Ladder and continually inspireth or inspeaketh his Blessing power into them so that they grow as * * * Joh. 15.5 Branches on his Vine ‖ ‖ ‖ Psal 80.15 which he hath planted againe in our Humanity in this Jacobs Blessing in Christ. 13. And wee hereby cleerely see that this whole type from Abraham to Jacob containes meere figures of the Kingdome and Person of Christ and his Children for here God reneweth the Promised Covenant of Abraham concerning the seede of the Woman with Jacob also that * * * Gen. 28.14 out of his seede as out of the Line of the Covenant Hee should come who should Blesse all Nations for which cause also Jacob was led from his Fathers House God having set before him outwardly the kingdome of Christ in the figure for whose sake he caused his wrath to cease from the children of unbeleefe and did not destroy them but afforded them time to Repent and so appeased his wrath in this Type which pointed at the fulfilling which was to come 14. Wee have here also a firme Ground and assurance that Christ hath truly taken upon him our Adamicall Soule and Humanity in the Body of Mary and hath destroyed Death Hell and the Anger of God in our Humanity which he assumed and hath set up this Ladder of Jacob for God said to Jacob * * * Gen. 28.14 Through thee and thy seede shall all the Generations of the Earth be Blessed through Thee Jacob through thine owne seede which is God and Man viz. the Heavenly divine Ens and substance and

a Creation 2. The onely One is the Cause of the Will that causeth the will that it willeth somewhat and though it hath nothing that it can will but only it selfe for a ground and place of its Or I-hood own-selfe It hath nothing that it can apprehend or take hold of but the One it comprehendeth it selfe in Or an I-hood selfe that the will may have somewhat wherein and wherewith it worketh which working would not be a visible substance if it did not goe forth through the willing 3. Therefore now the going forth is a Spirit of the Invisible Will and Substance and a Manifestation of the Abysse through the Ground of the Vnity through which going forth the will of the Abysse reflecteth the Abysse as a Mystery of Omniscience with which going forth the cause and originall of all Seperability of the unity of the Abyssall Will through its own Ground of its comprehended selfehood is understood also the Eternall beginning of Motion and cause of Life which Motion is a perpetuall longing of the will for the will thus discerneth the Unity through the Motion how the Vnity through the Motion of the will standeth in infinite Multiplicity in that manner and way as the Minde is an unity and wellspring or fountaine of thoughts and Or perceptions senses whence such a Deepe of Multiplicity springeth out of that one Minde as are Innumerable 4. By this Three-fold unity we conceive and understand the Essence or Beeing Substance of God viz. By the unity we conceive the one only God By the will the Father And by the impression and compression of the will for a place of selfe viz. by the Eternall somwhat that worketh or wherewith the will worketh wee conceive the Sonne or power of the will and by the going forth wee conceive the Spirit of the will and of the power and by the Reflexion is understood the Wisdome and understanding out of which all wonders and substances have flowen forth and doe Eternally flow forth 5. From the Motion of this invisible working substance out of the flowing forth of the Eternall knowledge is flowen forth the understanding whereby the longing discerneth and bringeth it selfe into a desire of Imagibility Conception Apprehensiō or Thought Imagination in which desire the naturall and Creaturely Ground of Every Life and Substance doth exist wherein the Desire hath comprised and included the flowing forth of the knowledge in properties whence two wills exist viz. one from the Divine Science or knowledge the other from the propriety of Nature wherein the properties have introduced themselves into a selfe-will and imprinted themselves with selfe and their owne will and made themselves rough sharp thorny and hard so that from such properties are proceeded out of the knowledge Opposition and Enmity against such properties as is to be seene by the Or qualities properties of the Devill as also by the crude and indigested Earth Stones and other Creatures how the properties have turned themselves away from the unity and are proceeded into an impression for which cause in the time of this world they must endure the Curse viz. the fleeing or withdrawing of the divine will and must stand in this impression till the Day of Restoration 6. Seeing then the Minde of Man is especially to be considered by us which is an Image or Resemblance of the Reflexion of Divine knowledge as a Reflexion of the Divine and Naturall understanding wherein lyeth the Ground of all Substances in the One and manifesteth and maketh it selfe distinct with the going forth of the will from the Minde so that we cleerely perceive that the Minde is a wellspring to Good and Evill and the Scripture intimateth thus much to us that the Fall and perdition is arisen from the desire to the selfe of the properties therefore it is most highly necessary for us to learne to understand how wee may come againe out from the assumed selfehood wherein wee have paine necessity and Torment into the unity viz. into the Ground and fountaine of the Minde wherein the Minde may rest in its Eternall Ground 7. No thing can rest in it selfe except it goe againe into that One out of which it is proceeded The Minde hath turned it selfe away from the unity into selfe-desire of perception to try the seperability or variety of the properties whereby seperability and opposition is arisen in it which now rule the Minde and it cannot be released from that unlesse it forsake it selfe in the desire of the properties and plunge it selfe againe into the meerest stillnes and desire to be silent to its willing so that the will demerse bath and steepe it selfe beyond all sense and Imagination into the Eternall will of the Abysse out of which it is arisen in the beginning ex Mysterio Magno from the Great Mystery that it will no more in it selfe but what God willeth through it and then it is in the deepest Ground of the unity and if then it can but a little while stand therein without moving of selfe-desire then the will of the Abysse speaketh into it from the Divine Motion and apprehendeth its resigned will as its owne into it selfe and bringeth into it the Ens of the Eternall incomprehensibility of the place or Citty of God viz. the Essentiall Substantiall One 8. And now as the will of the Eternall Deity goeth forth Eternally through the Eternall Spirit maketh a Reflexion of the Abysse so also the resigned will of the Minde is alwayes together brought forth and Enlightened with the divine incomprehensibility with Gods will and thus the humane Minde ruleth in the will of God in divine skill and knowledge through and above all things concerning which Moses sayth Gen. 1.26 he should rule over all the Creatures of the world as Gods Spirit goeth through all things and proveth all things so may the Enlightened Minde also rule over and through all the properties of the Naturall Life and overpower the properties and bring the highest perception out of the divine knowledge into Reason as Saint Paul sayth 1 Cor. 2.10 The Spirit searcheth all things even the Dephs of the Deity and with this introduction of the divine will Man is againe united with God and new-borne in the Minde and beginneth to die to selfe of false and wicked desire and to be borne with new power and vertue 9. And so then selfe cleaveth to him in the flesh but with the Minde his conversation is in God and in the old Man a New spirituall Man of divine thoughts will and senses is borne who dayly killeth the Lusts of the Flesh and through divine power maketh the world viz. the outward Life Heaven and maketh Heaven viz. the inward spirituall world to be the visible world so that God becometh Man and Man God till the Tree cometh to its highest pitch and hath borne its fruit ex Mysterio Magno out of the Great Mystery out of the Divine Science and then the outward shell and husk falleth off

remained silent to this last Time and now shall be made manifest verse 31 32. Ch. 54. Of the figure of the Old and New Testaments verse 17. Tetragrammaton Ch. 35. Of the Name Tetragrammaton verse 53. Thamar Ch. 65. Of Judah and Thamar A mysticall figure of Adam and Christ wherein the new Birth is excellently prefigured verse 1. to the 65. Time Ch. 30. Of the seaven appointed Times verse 34. to 46. Ch. 30. When the sixt number of Time is verse 44. Ch. 31. Of the seaven Times from Adam to the End of the World verse 38. to 45. Ch. 69. How the Time of Redemption draweth neere verse 23. Timnath Ch. 65. VVhat Timnath signifieth verse 22. Torment Ch. 71. VVhat it is that hath no Torment verse 21 22. Towre Ch. 35. Wherefore the children of Noah purposed to build a Towre verse 64 65. Ch. 35. What the Mystery is of the Towre and of the divided Languages verse 68. to the 75. Ch. 36. What the Towre of Babell is verse 15. Ch. 36. VVhat the figure of Babells Towre is verse 5. to the 11. Ch. 36. VVhat the Babylonish Towre was under Moses among the Heathen now is among Christians Jewes Turks verse 33. Ch. 36 How a Man ought to Consider of the Towre and Citty Babell verse 58. Ch. 36. How wee must goe out from all Babylonish Master-Builders of that Towre verse 50. c. Ch. 66. How worldly Judges ought not to relye upon the Towre of Babell verse 60. Ch. 35. How the Time is borne that wee shall be lead away from the Towre of Babell verse 67. Tree Tree of Life Ch. 35. How the Humane Tree hath by Noahs Children spread it selfe abroad in its properties and how at the Towre of Babell they were divided in the Properties by the Confusion of Languages into severall and different people and Nations verse 1. to the 75. Ch. 36. How the Jewes Christians Turkes and Heathens are but one onely Tree verse 37. to the 40. Ch. 36. How wee may againe one with another be One people one Tree one Man with soule and Body verse 43 44. Ch. 17. VVhy God set the Tree of Life before Adam verse 38. to the 43. Ch. 17. The Tree of Life and the Tree of the Knowledge of Good and Evell are but one verse 10. c. Trinity Threefoldnes Ch. 1. Of the Trinity verse 3 4 5. Ch. 7. Of the Holy Trinity or Threefoldnes of the Divine Essence or Substance verse 1. to the 19. Tubalcain Ch. 29. Of Tubalcain verse 44. to the 46. Turks Ch. 40. How the Turks lye under the vayle of Christ and are borne in the house verse 72. c. Ch. 40. How God heareth the Turks in the Sonne verse 74. c. Ch. 40. How the Turks doe not blaspheme the Holy Ghost verse 78. c. Ch. 40. VVherefore God hath taken away the Candlesticks from the Turks verse 82. c. Ch. 40. How the Holy voyce of Christ is not departed from the Turks to forget them Eternally verse 87. c. Ch. 40. Of the diff●rence between the Turks and the Christians verse 92. to the 99. V. Venus Ch. 10. How the inward and the outward Venus are step-sisters verse 58. Ch. 13. Venus is the substance of all Metalls verse 18. Verbum Fiat Ch. 11. How the Verbum Fiat is still at this day Creating verse 11. Visions Ch. 67. VVhat the right Visions are verse 7. Voyce Ch. 23. Of the voyce that was in the Garden verse 11. to the 16. Ch. 55. The figure of Isaacks saying The voyce is Jacobs voyce but the hands are the hands of Esau. verse 27 28. Understanding Ch. 3. VVhy the Divine understanding bringeth it selfe into spirituall properties verse 13. Ch. 3. The Divine understanding receiveth no source into it selfe verse 21. Ch. 29. What the Eternall Divine understanding is verse 1 2. Unquietnesse Ch. 66. VVhat the unquietnes is verse 65. W. Warre Warriour Ch. 22. How warre is Good and how not Good verse 73. Ch. 38. VVhence all warre and strife hath its Originall verse 7. to the 10. Ch. 33.22 c. Ch. 38. Of the beginning of the Heathenish warres how Abraham delivered Lot and of Melchisedeck to whom Abraham gave Tythes verse 1. to the 26. Ch. 55. How it is not God but the Kingdome of Nature in the Anger of God that will make warre verse 45 46. and Ch 38 16 17. Ch. 30. VVhat the Christians warres are verse 42. Ch. 38. No Christian warreth verse 15 16. Ch. 62. VVhat the outward warre that Christians make is verse 24. Ch. 33. VVhat every warriour or Souldier is verse 19 20. Washing the Feete Ch. 42. VVhat Abrahams washing the Feete signifieth verse 11. Water Ch. 4. Of the water of Eternall Life verse 15. Ch. 10. Of the water which Christ will give us to drinke verse 56 Wedding Ch. 70. Where the assured wedding of the Lamb is verse 25. c. Ch. 70. What a Man must doe when he will enter in to the wedding of Christ. verse 38. Whore Ch. 36. VVhat the Babylonish whore and the Dragon Beast is verse 20. c. 37. Ch. 36. Of the Antichristian Babylonish whore of all Tongues Nations and Languages and what lyeth hid under the Languages and Towre of Babell verse 1. to the 85. Ch. 30. VVhence the Mother of the Babylonish whoredom is arisen verse 22 23. Ch. 36. Of the Babylonish whores childe or Bastard which is predestinated to Damnation verse 23. c. Ch. 37. How the unchastity of the Babylonish whore is come up before the Most High verse 61. Ch. 36. VVhat the whores Beast is verse 41. Ch. 36. How the whore hopeth for a Golden Temple or Time verse 70. c. Ch. 36. How the whore must fall verse 69. Ch. 36. What is meant by the whoredom committed with the Letter verse 44. c. Ch. 62. What is whoredom in the sight of God verse 30. c. Ch. 65. VVhat the whoredom of Judah with Thamar signifieth verse 38. c. Ch. 65. What Davids whoredom with Bethsheba signifieth verse 41. Ch. 65. VVhat Salomons whoredom signifieth verse 45 c. Ch. 66. VVhat the powerfull figure of the whorish unchast world is which vermine the world is at present full of verse 41. c. Wicked Ch. 60. How God dwelleth even in the Abysse of the wicked soule verse 44. Wife Ch. 41. How a Man must leave wife children c. to be a true Christian. verse 54.65 Will. Willing Ch. 26. Wherefore the fire-soule hath free will verse 7. Ch. 27. What the will must do that it may with its desire goe to God verse 4 5. Ch. 27. The Humane Free will is become sinfull verse 16. Ch. 29. VVhy there is a Contrary opposite will verse 6 7. Ch. 61. VVhat the Ability of the will is verse 57 58. Ch. 61. The Cause why the false wicked or evill will turneth not it selfe towards Grace verse 59. Ch. 66. How in this Time of Life all

the beginning the power of the working is the circumference and corporal comprehension of the growth and the Scent or smell which proceedeth from the power is the motion or the growing issuing joy-life of the power whereout the flower springeth by which comparition may be seen how the birth of divine power is typified The word Power signifieth the breathing going forth understanding and sensible life as the foundation and fountain of the outflown knowledge of (a) Distinctness Unterscheieidligkeit distinction The word Colours signifieth the subject or object of Power where the distinction and Original of the sensetive life and knowledge is understood whence an Eternal contemplation existeth The word Will signifieth the ebullition or motion in the opened Unitie whereby the Unitie willeth it self into Trinitie as the Nothing into its proper something wherein it hath its Motion and Action The word Delight or Lubet signifieth the effectual sensibility of the Will as the highest ground of original love where the will of the Abyss findeth its self in its (b) Aliquid Etwas something where it yields it self to something as to its sensibilitie in which sensibility it worketh and willeth in its own Tast. The word Science signifieth the effectuall sensible knowledge and understanding in the love-tast the root of the five Senses and the ground of Eternal life thence floweth the Understanding and therein the Eternal Unitie (c) Groundeth planteth it self The word Word signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object The Word is the speaking or breathing of the will out of the power by the understanding It is the driving and forming of the eternal power into an infinitness of Multiplicitie as the Creator of powers out of the sole power in vertue The word Wisedom is the outflown word as an object of the divine knowledge of divine will as essential power of the great love of God from whence all things have received their motion and possibilitie the ground of all the three Principles A Revelation of the unity of God A passive essence of divine Operation the foundation of all humility the Genetrix of all knowledge of Creatures An Eternal domicil of the active love of God and a Ray and breath of the Omnipotent Spirit The word JEHOVAH is the most holy Name of God as the Divine sensual life the only good whereby the Holy Trinity with Glory and Omnipotency is understood the life of the Abyss as of the Unity which chiefly standeth in the only love And therein also is understood the most holy Name JESUS as the egress'd I. is the ground and fountain of the breathing of Gods Unitie and a forming of the understanding For the egress of the Unity leadeth it self with the I into E as in the sight or beholding of a Chaos wherein the Mysterium magnum according to the Divine manner is understood and is a triple breathing of the powers JE is the breathing of the Unitie HO is the breathing of the JE VA is the breathing of the HO and yet is only one bre●●hing but maketh a triple egress of the 3. Centers or comprehensions And ●herein is understood how the triple I at last closeth it self in A as in a beginning to Nature Under VA standeth Life signifying 〈◊〉 this threefold breathing is a real life and power Under that standeth Vertue which signifieth the immense Vertue of such a breathing life Now in this Table is rightly understood what God without Nature and Creature is in Trinitie as in a triple breathing of the Unitie in it self where nothing can be said of the place or dimension of his habitation for God is neither here nor there but every where alike as the Abyss is consider'd namely the Eternall Unitie without Nature and Creature and thus is he an active power and essence of Unity But that really such power and vertue is therein may well be understood in the effluence of the world and the Creatures therein generated by the breath of God and there is nothing in the being of this world which beareth not witness thereof if truly considered TETRAGRAMMATON In this Table is also manifested how the holy Name of the Eternall power with the knowledge hereof from Eternity to Eternity bringing it self into properties in Nature to eternal light darkness and how the word of breathing forth brings it self into a subject and how self-will acceptation of properties arise in the subject wherein two Essences are alwayes understood as Gods own effluence and then the properties own acceptation in the free wil in which acceptation another externall kinde of subject is understood whereby the Unity in its Effluence becomes more external and thereby the Eternal love bringeth it self into a sensiblenes and like a fiery flame as in the working of divine Power At the upper end of the Table standeth Dark World and under The first Principle and over-against it standeth Gods Love Light World and below it from the figure 4. to the figure 7. the second Principle which signifieth how the outflown will doth inclose and overshadow it self with acceptation of its own desire In the Eternal is an Eternal light but in the time here on Earth darkness is the ground of Nature and light the ground of the Kingdom of joy the Revelation of God that we may behold his works and our selves and with the self desire bringeth it self into properties and causeth Darkness in which Darkness the egressed one by fire in the Light is revealed and made sensible and is the cause of the Light in which Light Gods love assumeth a fiery operation from the fire of eternal Nature and shineth in fire through the dark painful acceptation even as the light from a Candle or day in the Night whence day and night have their names in Time but in the Eternal there is also an Eternal light and darkness in one another the Darkness is the ground of Nature and the Light is the ground of the joyful Divine Revelation The Dark world as the ground of the properties of self-desire and will is called the first Principle because it is the cause of Divine Revelation according to sensibilitie and also maketh a (a) Own E●gen proper Kingdom in it self as namely painfull torment according to which God calleth himself an Angry Jealous God and a consuming fire And the Light which is revealed in the fire wherein the unity of the divine effluence of Love is understood is called the second Principle as the divine Power-world wherein Gods love is a love-fire and active life as it is written God dwelleth in a Light which no man can approach unto for the power of the unity of God worketh in the Light and is God and the firy quality in the Light is of the eternal Nature wherein the Eternal love of the unity Perceiveth and loveth it self Below the first and second Principles in the 7. spaces stand seven