at the marriage of the Lambe doe understand what kinde of intire inward great joy and Love-delight is therein and how s s s Excellently with surpassing beauty glory and delight dearly the Bride receiveth her Bridegroome in his pure cleare and bright fires property and how she gives him her Love-kisse unto others this is dumb 16. When Reason heareth one speake of Paradise then it understandeth onely a certaine place apart and it is even so there was a certaine place which was called the Garden in Eden where Adam and Eve were tempted and from which place they were driven after the fall but yet the whole world was such a Paradise before the Curse yet seeing God knew the fall the holy Paradise was onely opened unto them in one certaine place for to what End should the whole world bring forth Paradisicall fruit seeing there was no creature upon the Earth that was capable to enjoy the same 17. But Adam and Eve were however brought into Paradise that although this first Body should fall and come to ruine yet they and their children might by the new Regeneration in the Spirit of Christ enter in again through this fire-Sword this Mystery is exceeding Great 18. For Prince Lucifer before the time of the Created Earth sate in the heavenly Ens in the Angelicall world in the Place of this world wherein the Ens of the Earth was comprehended in the Fiat and brought into a Compaction his false Imagination had t t t Made it subject to infection and pollution tainted the limus before the Compaction it was the place of his Hierarchies now the outward body of man was taken out of the limus of the Earth in the Verbum Fiat and formed according to the property of the humane life which was in the Word the word formed by or through the Fiat the Ens or limus of the Earth according to the forme of the humane soulelike life which was in the word and being God had set himselfe through his word to be judge against the false Infection and desire of the Devill to judge him and his enkindled whickednesse which he had brought to Substance the judiciall u u u Or Sword of execution Sword was already in the limus of the Earth whereof Adam vvas made 19. For when God created the Earth he x x x Certainly appointed and set a time founded its time when he would keep the judgement and sever the evill from the good and give the evill for an habitation to the Apostate Prince but being the Good in the occluse Earth was without heavenly creatures seeing its Prince was cast out God created Adam an other Hierarch out of this good Ens to be a Ruler of this place and hence came the Devills Envy against Man and all good creatures of this world 20. But now we are heere to consider of the Apostacy of man with the Sword of the Cherub for Saint Paul saith we are chosen in Christ Jesus before the foundation of the world was laid and even heere this saying of Paul doth belong God knew that this Ens of which Adam was to be created was already somewhat subject to false lust by reason of the Devills introduced desire therefore God y y y foresaw or provided for chose this limus in Christ Jesus before the foundation of the world out of which he would make man that he would through the judgement of the flaming Sword bring it through death and through the fire and wholly burne away the false infected desire of Lust and regenerate him anew in Jesus in his deepest Love in his Word in Jehovah that is opened out of Jehovah and introduce a new limus into the tainted one and bring them together quite through the judgement of the fire-Sword and purge and purifie them wholly and throughly 21. And heere also is Christs descention into hell where the Love of God in Christ entered into this fire-sword and changed the wrath into Love and did also destroy the sting of death which was insinuated into the limus of the Earth out of which Adam was created according to the outward humanity and this fire-sword had its raising and Originall in the Corruption of Lucifer 22. For albeit Adam was created as to one part out of the heavenly Essentiality that was in the word of mans life which was inspired and breathed into his outward and inward limus yet this fire-Sword lay hidden as a glimmering incentive in the earthly limus of the outward body which also assaulted Adam so that he lusted against the command of God and the Kingdome of Heaven in which incentive the Devill also introduced his desire into him and provoked him to fall which being God well knew that the poore man would not stand he ordained an help and Saviour in Christ to guide and bring him into that holy Ens whereinto he should be brought viz. into the true Sabbath and Eternall rest 23. Indeed Adam was set wholly perfect in equall harmony and accord and brought into Paradise to try if the soule could have overcome the incentive of vaine lust and therefore the tree of temptation was represented to him to see if it were possible for the soul to over-power this contamination of lust and remaine wholly and fully in the likenesse and harmony 24. But it was not possible therefore Christ must afterward z z z Undergoe this Proba come into this place and be tempted forty dayes in the wildernesse in Adams Ens and in his new introduced heavenly Ens to see whether the fire-soul would stand in perfect purity and being it did now stand in Christ the new intoduced heavenly Ens did destroy the sword in the death of the outward body of Christ and brought the outward body which he in Mary received from her Seed quite through this sword of the Anger of God into the holy Ens and in this Power the outward body did arise from death and got victory over death and this fire-sword and tooke the fire-sword into its power wherewith at the end of the world he will purge his Floar as a judge over Devills and men as well as of the Earth 25. For the maine ambition was about the fire-Sword for King Lucifer had changed it from the pure clear light into fire wherewith he willed to domineere and rule as a God but God sent to him another Prince and King who tooke it from him and thrust him from this Throne and should turne this Sword in the Ens of the Earth againe into the divine property and cast out and judge the Devill with this Sword 26. And there is not such a silly and narrow Meaning of the fire-sword as hitherto hath been generally understood although it hath been hidden by the Counsell of God yet we should now open our eyes and deeply consider what this manifestation importeth that it doth even foretell and signifie the judgement of this sword that he
prevaile and would Sever it selfe into a selfe-fulnesse and breake it selfe off from the Love Ens yet not as a Darke Source but as a Source of selfefull Lust and also of fiery Strength and might 19. For out of the Ens of Cain as the same was in the Centre of the Begetting nature in the wrestling wheele of life arose his will and out of the will the desire and out of the desire the Substance in which Substance the false minde is understood wherein the dominion of the outward did forme and fasten it selfe whereinto the Devill also in the wrath of nature croap in with his desire and desired the Lordship and domination of this world in Selfehood as the fallen Devill doth alwayes desire domination in the Place of this world in the inward Eternall and outward Temporall nature 20. But being the word of divine Power and Holinesse had i i i Or espoused it selfe incorporated it selfe with a Covenant of Regeneration into the womans Seed viz. into the disappeared Ens of the Spirituall worlds Essence that it would deprive the fiery wrathfull will proceeding from the Centre of the darke world of its fiery might of Selfehood thereupon after Cain there Sprung forth out of the humane Tree a Sprout out of the Aym of the Covenant viz. HABEL whose Name in the Language of nature signifieth an Out-breathed Angel which in the first will of the Essence whence the soule ariseth had formed and fixed it selfe in the Centre of light in the Love-desire and penetrated quite through the fires Centre whereupon the fiery desire did desire to cutt off the Earthly life which hath its Originall out of the fiery desire as its propriety for which cause Abel and all his * * * Or Successours Posterity became Marters 21. For this is the Doar of Christ who must give himselfe into this Death of the wrath and Penetrate the Humane Centre of the Soules Originall according to the fire-world with the Love Ens viz. with the deepest Love of the deity and change the fiery wrathfull desire of the darke worlds Essence into Love 22. Adam was the Stock of the universall humane tree but when Eve was made out of him then the tree was divided according to two Principles not wholly in the Essence but according to the nature and quality of the Centres of fire and light for the Centre of the light viz. the ground of the Love-desire did stand in Eves Matrix but it disappeared as to the Creature in her fall therefore the Divine Word did k k k Espouse betroth or promise re-inhest it selfe therein to a Centre of Regeneration 23. Now Cain and Abel were the two twigs which grew out of this tree from the property of both Principles viz. of the fire and light and they were a Type of the whole Tree with its fruit which it would bring forth but being Abel was a type of Christ who was to be conceived without the help of man onely and barely of the incorporated word in the Seed of the woman who should suffer death for Man therefore Abel must passe through without branches and fruit for the fruit which Christ should bring forth was to Generate anew the humane tree and not produce other twiggs out of his Loyns and therefore Habel also being the type of him should not generate any twigg out of his loins for the line of the Habelicall Seed remained in the Covenant and pointed at Christ who should spring forth out of the Habelicall Line and againe manifest the spirituall worlds Essence 24. Therefore Adam must bring forth another branch by his Eve out of the vitall Tree which was to be like Adam in his Image viz. SETH which Name doth signifie in the Language of nature a forth-running or leap where a glance or aspect of a Love-will ariseth out of the fiery will which notwithstanding is withheld and hindred by the outward worlds being Essence and Substance viz. by the Corrupt house of flesh 25. Now Christ must come to help this captivated forestalled and obscured will which notwithstanding hath its first ground out of Gods love and free it from the band of wrath wherewith the divine Ens was captivated for this was Christs Office not that he should beget but give himselfe into the Generation of Seth and Redeeme Seth and his branches from the wrath and regenerate him anew in himselfe he was not to beget children to this world but to bring forth Seth out of this world and bring him in himselfe into the Spirituall world 26. Now in Seth the Line of the Covenant went forth in which Christ would manifest himselfe according to the humane Tree but in Cain the line of the wonders viz. of nature and its Government went forth Genesis 4. v. 17. for Moses saith that unto Cain was born * * * Enoch Hanoch and he built a City and called the Name of the City after the name of his Son Hanoch now Cain was the first man borne of a woman and Abel the Second whom he slew 27. Now Moses saith that Cain built a city whereas indeed if we would goe meerely upon reason there were not men who might be able to build a city and inhabit it for the Spirit doth here make a vaile before the understanding which lyeth in the Word Citty for he saith Cains Son was called Hanoch and also the City now this is verily true but the Spirit in Moses looketh upon the root of Cain and Adam how the Tree Evill and Good hath opened and displayed it selfe into its boughes and branches for by the Name of Hanoch the Spirit looketh upon the property of the branch viz. of Cains Son intimating what kinde of people would arise from thence viz. a * * * Or Common-wealth City and Dominion of the outward world in Selfehood for in the Language of nature it is to be understood in the Name 28. HANOCH signifieth a forth-breathing of life and a re-assuming to a Selvish contemplation a childe of Selfe which in nature doth introduce it selfe into a selfefull Dominion and will so that it doth Imagine and frame in its Minde a Dominion or Region Country or City desiring and aspiring in its will to be a Tree or Prince of men for when the humane life departed from the Spirit of God into selfehood then it would be a Peculiar Selvish Lord which will 's Son was Hanoch viz. a City or Amassed Substance to a Selfe-full domination and Government 29. From which Government and dominion the branches or children were borne concerning which the holy Spirit complained in Noah that * * * Genesis 6.3 they would not suffer his Spirit to reprove them any more for they were a tree or branch sprung forth from the tree of Selfefullnesse from which the wordly Principalities and Superiorities have taken their rise and Originall for when the humane life fell unto the Stars and the Spirit of the outward world then
monster and an Evill Beast in his free-will which doth not resemble the first Image of the formed Life in the word of God now against this Beast the words of Christ are directed when he saith Vnlesse ye be converted and become as children that is unlesse you do depart from and utterly disclaim the will of the Selfe-Generated Beast and enter again into the form of the first Life yee cannot else see the Kingdom of God also yee must be borne againe of the water of the Heavenly worlds essence and of the same holy Spirit proceeding from the Covenant otherwise ye cannot see and behold God 9. This Evill Beast of the Godless form Note is predestinated to condemnation but the Covenant is in the Life if the free will Resigneth it selfe up to the Covenant then Christ ariseth in his humanity out of the Covenant in the Life and even then the strange Beast dyeth in Christs death and the will formeth it selfe again into the first Image according as God created it and this is not annexed onely unto Seth but unto Adams life viz. unto the Onely life of man which was in the Word of God and passeth from one upon all as all branches in one tree do receive sapp from the Onely root of the stock 10. But the properties of nature viz. of the naturall life have brought themselves out of Adams stock into sundry boughes and branches whence the multiplicity of Nations Tongues and Speeches is arisen but the Life is onely One and the Covenant in the life sprang forth from the root of life viz. from the Word of God out of which the Life came upon all even as the Sin viz. the fall and apostacy passed upon all none excepted for the Children of Seth were concluded under Sin as well as Cains but the Covenant * * * Or the open and outward manifestation of the Covenant with its manifestation passed upon SETH for his name signifieth in the Language of nature a forth-breathing Spring out of the Life through the first Centre of the Soule wherein the word of God would open it selfe through the Life 11. And Moses saith Seth begat Enos Gen. 4.26 and then began men to preach of the Name of the Lord for the Name ENOS signifieth in the Language of Nature a Divine Lubet through the life wherein the Formed Word would behold it selfe in the Sound and Voice of the Life therefore the Spirit of God began to Teach out of the Covenant through the Life of man concerning God and his Being and Will this was the beginning of the Divine Contemplation through the formed Wisdom in the word where the word did behold it selfe through the wisdome of the formed Humane Voice 12. And as the Life did form it selfe by Cains line through the wonders of the formed wisdome in Nature with all manner of Arts and works and also Dominions Governments and Orders and introduced them all for the Setting forth of Gods wondrous Deeds and Acts viz. to a Contemplation of Evill and good light and darknesse so likewise the Spirit of God did bring forth out of the Line of the Covenant in the manifested Word the wonders of Divine Holinesse Truth Righteousnesse Love and Patience and by the Preaching of the formed word did declare what the holy and Spirituall Kingdome of God is 13. In Cain the Kingdome of nature was represented and in Abel and Seth the Supernaturall Divine Kingdome both these arose together and went all along one in another to the Remonstrance or Contemplation of the Divine Lubet in the formed wisdome and Each put it selfe forth in an especiall manner into its visible Ken as a wonder 14. For from Adam even unto Lamech in the line of the wonders there are Seven Generations and in the other line viz. in the line of the Covenant from Adam unto Enoch are also Seven Generations Enoch is the Eighth viz. a beginning of the propheticall Spirit for in the first Seven Generations the form of the Spirituall Kingdome proceeding from the Life's Tree was set forth 15. Adam was the stock for his life taketh its originall out of the word but being the Life of nature in him did predominate over the life in the formed Word and would have the Supream dominion and obscured the life proceeding from the word the word it selfe freely gave it selfe with a Covenant to be a Life therein and set forth its figure in Abel how the naturall life should and must be broken and the word of the Divine power should again spring forth afresh out of the first Life 16. Thus Abel was the Figure of the Second Adam Christ and therefore he must be slain for the Covenants sake for Christ should kill the exalted haughty naturall will and being forth a new one and therefore Abel also should not beget any naturall child else it had been strange to nature for they should all proceed forth out of one stock and the word would spring forth anew through the Onely Tree in the Covenant that so the Children of Grace might be brought forth out of the Tree of nature as the dew out of the * * * Or Morning day-break 17. For thus also the figure of the new birth was represented out of the Stem namely the line went forth out of Adam he was the first Abel the second Seth the third Enos the fourth where men began to teach of the Spirituall Kingdome * * * Or Cainan KENAN the fift which signifieth in the language of nature a forth-going * * * Re-apprehend re-conceived Lubet or desire of the divine Contemplation in which the word Taught did form it selfe viz. in Prayer and in the wills desire and also in their Offrings 18. MAHALALEEL was the sixt and signifieth in the language of nature an Angelicall form of an Angelicall Kingdome where the spirit did typifie and pourtray the Kingdome of Christ in this Name 19. JARED was the Seventh by this Name is understood in the language of nature a Priest or Prince of the Spirituall Kingdome for as Irad should be the Regent or Ruler in the Kingdome of nature so Jared should be the Regent in the Spirituall Kingdome for out of Jared came the office of Moses and out of Irad proceeded the Kingdome of worldly principalities and framed Governments and Dominions 20. But the language of nature sheweth very clearly that Jared is onely a type of a spirituall Kingdome for the Name carrieth forth the Cherub along with it through the word for the spirituall Kingdome upon the earth was all along captivated in the wrath of God untill Christ who destroyed the Anger 21. The Office of this Jared is twofold viz. externally it is the figure of the Spirituall Kingdome bound with the wrath of God and internally it is the true holy Kingdome which the Penitent man receiveth or taketh possession of Outwardly it is Moses and inwardly Christ. 22. From this outward Kingdome the great
of the outward life these must go with Isaac that is with Christ in the old Abraham that is Adam to the offering of God and Abraham that is the man Adam in his children must himselfe cleave the wood upon which the offering must be burnt that is when he confesseth Christ then he cleaves the hearts of the wicked who run with him to the death and the Offering of God for Adam in his humanity clave Gods Love and Anger and now also Abraham must cleave the wood for the offering for Christ should also cleave death and life asunder and offer up himselfe upon the cloven wood of death and life unto Gods Anger 10. And on the third day Abraham lift up his eyes Gen. 22.4 and saw the place a far off Heere the Spirit pointeth at the sleep of Adam wherein he slept to the Angelicall world and on the third day after his falling asleep when as now the woman was made out of him and the fall effected he saw Christ viz. the place of God in the Covenant a far off also herein is included the Resurrection of Christ on the third day where he saw his place where he would and should offer and give up man to God his Father viz. the last Judgement and the finall offering a far off also it signifieth that Abraham in the Spirit saw the offering of Christ a far off viz. above 2000 yeares then to come And that the Spirit saith Abraham lifted up his eyes on the third day and saw the place is nothing else but that Christ did again lift up on the third day our humane eyes out of the Grave from the dead unto God and also that it was yet a far off in the dayes of Abraham thus the Spirit doth allude with the outward figure at that which was and is to come Gen. 22.5 11. And Abraham said unto the two young men which he took with him Abide you here with the Asse and I and the Lad will go yonder and worship and come again to you The figure of it internally stands thus The two young men must tarry there with the Ass and not go at this time unto the offering onely Abraham and Isaac must perform that that is we poor children of Eve must abide with the first and third Principle of our life this our time with the Ass viz. with the outward Body here in this world but Christ in Isaac and Abraham in Adam must go forth to the offering that is Christ stood in Abrahams viz. Adams Person and also in his heavenly humanity who should onely go and offer up the offering of his Body to the Anger-fire of his Father and worship for us unto God his Father therefore he said he would go yonder that is when he should offer up his life he would go yonder that is to God and worship for us unto God 12. This points at his Ascention according to the humanity when he had finished the Sacrifice he went * * * Yonder or to that place thither and worshipped in our assumed humanity unto God his Father that is our assumed Soul in divine power and property doth pray and intercede for our weaknesses and ignorances unto and before God Therefore saith Abraham we will go yonder and worship that is we God and Man and when we have worshipped we will come again to you that is we poor children of Eve must in the mean while tarry with the Asâ— untill the time of its offring and Prayer be out and then he comes again unto us when we have finished the course of the outward Asinine life 13. Also it intimates very pregnantly that he when the Time of the Offering in Prayer is out will certainly come again unto us from the place whither he is gon and dwell visibly with the creaturall humanity among us as the two Angels said unto the men of Israel * * * Note Jesuses comming again Act. 1.11 Yee shal see this Jesus come again in like manner as he is ascended which time is now neer and his voice to prepare the bride hath already sounded and therefore hold not this for an uncertain fiction the Morning Star and Messenger of the Annunciation is Appeared Gen. 22.6 14. And Abraham took the wood of the burnt-offering and laid it upon Isaac his Son and he took the fire in his hand and the knife and they went both of them together The inward figure stands thus Adam had divided and rent asunder Gods Love and Anger in himselfe and brought himselfe with the creaturall life into the Anger which had amassed the earthly vanity to it selfe now the Spirit of Moses doth here point at this figure how Christ should take our introduced Sin upon himselfe and carry it to the burnt-offering 15. And Abraham took the knife and fire Abraham denoteth Adam who took the fire of Gods Anger into himselfe and the knife signifieth Death that Christ should be killed and offered up in Abrahams that is in Adams Anger-fire to the Father and it clearly denotes that Abraham that is Adam should do it to Christ for Christ should be offered up of man being the man Adam had taken on himselfe the fuell viz. the Sin for the offering therefore also man viz. the Jewes must offer it up to the Anger of God that so man might be Atoned by man understand by the humanity of Christ. 16. And Isaac spake unto Abraham his father and said My Father Gen. 22.7 8. and Abraham answered here am I my Son and he said lo here is the fire and the wood but where is the Lamb for the burnt-offring And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring and so they went both of them together The pretious figure is thus The Spirit here playeth in Christs person who was come in great humility into Adams humanity and presents himselfe to his father in Adams essence with his heavenly humanity and saith behold my father here I have taken on me the Sin and death in the humanity here is now the fire of thy Anger viz. the divided life's formes of mans property Selfehood and own will in this now I have the fuell wherein thy fire of Anger burneth here now I have the wood viz. the Sins of all men and also thy fire to the offering where is now the * * * Sheep Lamb viz. the Patient Lamb which shall be offered up in this fire and Abraham answered from his strong faiths Ens God will provide himselfe a Lamb for the burnt-offering and they went both of them together 17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father and saith where is now the Lamb for the true Peace offering but the faith of Abraham had apprehended the patient Lamb which lay in Isaac viz. the heavenly humanity which God would open in the Ens of faith in our disappeared and also heavenly humanity and said
same doth come or press in to God in the humanity of Christ viz. in the whole process of his suffering death and resurrection 33. A Christian is Christ in the inward humanity and a Jew is Christ in the figure and in the office of his law viz. according to nature but now Adam in his nature and Christ in the divine nature are but one person one onely Tree * * * Rom. 8.34 Who now is here that judgeth 34. Saint Paul saith ‖ ‖ ‖ Rom. 2.11 12 13 14 15. There is no respect of persons before God for as many as have sinned without law shall also perish without law and they who have sinned in the law shall be judged by the Law for not the hearers of the law are just before God but the doers of the law shall be justified for when the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves which shew that the work of the law is written in their hearts their conscience also bearing witness to them and their thoughts within themselves either accusing or excusing each other That is or signifieth thus much 35. When the Gentiles do apprehend Christ then they do apprehend the Law of nature to do uprightly for Christ is the beginning and the fullfilling of the law but the Jewes have the law now whosoever transgresseth and sinneth either the Jew in the law of nature or the Gentile who acknowledgeth Christ in the law of the fullfilling each shall be punished or judged in his law viz. the Jew in the law of God the Father in Christ and the Christian in the law of the Gospel viz. in the law of the Accomplishment 36. For here is no respect of name in that one saith I am a Jew the other I am a Christian the name maketh no difference in the Adoption of God but the spirit in the heart to do uprightly to obey God they all come in the Grace under the obedience of Christ unto God both the Jew and Christian. 37. For without Christ there is neither law nor Gospel Christ is the Righteousness which availeth before God in the law so that man without Christ hath no God now let him run either in the Law or Gospel if he runneth in the desire to obey God then he runneth in the law of the Accomplishment for Christ is the onely obedience which availeth before God both in the law and Gospel all men who give up themselves in obedience unto God they are received in Christs obedience viz. in the fullfilling of the obedience the Jew and the Christian and so likewise the heathen who hath neither the law nor Gospel 38. For if the Gentile desire to obey the onely God and yet knoweth him not according to the essence of his manifestation but presseth in to the obedience of God then he is a law unto himselfe and declareth indeed that God hath written his law in him which he hath fullfilled in his Son as Paul saith for he who knoweth the law and Gospell knoweth the same onely as a Gift of the Giver who hath given him the knowledge but he that doth not know it and yet desireth the power of the law and Gospel in him God in Christ knowes what he pleaseth 39. For Grace doth not onely lye in knowing that one knoweth the Grace in Christ but it lyeth in the pressing into that Grace and in the mercy of God One presseth in to mercy in the law the other in the Gospel and the third without the law and without the knowledge of the Gospel he that hath neither but hangs on the Grace of God the same is freely given without his knowledge of it 40. Even as the branch on the tree doth not know whence the Stock doth introduce the sapp and power into it it onely longeth and gaspeth after the power and vertue of the root and draweth with its desire the sap into its selfe even so likewise many an ignorant man doth long after his eternall mother out of whom he is arisen with Adam and cometh in his ignorance or un-knowing condition again unto the free gift of Grace which God freely bestowed on Adam in his fall for the Covenant and Grace passed from Adam upon all originally or by way of inheritance even as Sin passed from one upon all whosoever desireth the Grace of the onely God he obtaineth it in Christ who is the Grace it selfe 41. The Jewes will not beleeve the outward humanity of Christ and do deny the same but the Christians do beleeve it and yet defile the same with ungodly conversation and the one is as the other before God except the children of Faith among the Jewes and Christians whose defiled garment is washed in the bloud of Christ. 42. We do not hereby confirm or speak for the unbeleef of the Jewes and Gentiles that they should or might remain in blindness for the time of their visitation is * * * Text. born at hand that they shall see but we hereby disclose and lay open the wicked Antichrist among the Jewes and Christians in that every one boasteth of his Name and condemneth another the Jew in the Law and the Christian in the Gospel and the Heathen in his Superstition 43. Each of them will be Gods child in his knowledge and yet the disobedience and unbeleef is as great among one people as another and they are in the knowledge onely as a figure before God and none is saved by his knowledge onely for that I do beleeve and hold for a truth that Christ was born dyed and arose again from death for mee doth not make me a child of God the Devill knoweth it also but it doth not avail him I must putt on Christ in the desire of faith and enter into his obedience into his incarnation suffering and death and arise again in him and putt on the obedience of Christ and then I am a Christian and not before 44. The judging censuring and condemning others without Gods Command is onely the Antichrist among the Jewes and among the Christians without Gods mercy none cometh to the Son-ship we must all enter in through the free Mercy of God the Jew and Christian the knower and he that knoweth not our knowledge must be filled and abound with the love of Christ effectually so that we love one another else knowledge is not at all available if I bring not my knowledge with the desire into the Love of God wherewith he hath loved us in Christ and love my neighbour in the love of God in Christ with that love wherewith God generally loveth us and loved us when we were his Enemies then I have not as yet the love of God dwelling in mee 45. But how will he Love his brother who contemneth him for his knowledge sake did not God Love us when we knew nothing of his Love if a man hath not this Love of
Adams impurity that he is become earthly and hath committed whoredome before me and I have not given Selah for a husband to the New Eve that is I have not given the Word of the New Regeneration by and in the Law therefore hath Thamar that is the New Eve under the time of the Law layne and Copulated with Judah and his children for and about the soulish or animale and humane Nature and left Selah viz. the Law standing in the figure and the Grace of the New Eve in the Covenant hath alwayes joyned and mixed it selfe with Gods children as is to be seene in the Saints especially in the Prophets who outwardly lived under the Law and exercised themselves therein and yet alwayes joyned and mixed themselves with the New Eve in the Grace and yet lived not to the Law but to Grace 56. And this is the powerfull figure in this place shewing how the Covenant of Promise in Judah and the awakening of the Covenant in the Womans seede stand alwayes set one opposite to the other and lye and Copulate one with the other in the Love pointing at the future manifestation in the flesh in Christ. 57. For this figure of Judah and Thamar in the inward Ground is nothing else but this that outwardly the adulterous evill Adam with his fleshly Eve is represented in the figure viz. outwardly the Man of sinne with a sinfull figure and inwardly the betrothing of the New Eve in Regeneration 58. And the Spirit speaketh further in Moses and sayth * * * Gen. 38.27 28 29 30. And when Thamar was about to bring forth behold Twinnes were found in her womb and as shee was upon the Birth one of them put forth a hand then the Midwife tooke a Red Thrid and tied about it and sayd This is the first that cometh forth but when he pulled back his hand his brother came forth and shee sayd Wherefore hast thou for thy will made this breach and his name was called †††Pharez Perez Afterwards his brother came forth who had the Red Thrid about his hand and his Name was called ‖ ‖ ‖ Zarah Serah 59. O thou wonderfull great God who art so high and deep how simply and to the capacity of a childe dost thou modellize thy wisdome to us What is all Art and Witt of humane Greatnesse before thee who dost so very much condescend bow downe and humble thy selfe and presentest thy deepest wisdome and highest profundity in a childish simplicity which may justly shame all humane State and selfe-wit when they see so great Mysteries of God stand in such Childishnesse 60. O World how foolish art thou that thou Elevatest thy selfe in a blinde life and still cleavest to the husk and seest not what thou art and understandest not the Divine Simplicity and then how wilt thou apprehend the Divine Depth O leave off thy witt and cleave to simplicity that thou mayst yet obtein a childes understanding and be not accounted in the sight of God more unwise then the Beasts which remaine in their cloathing and condition as God hath Created them O thou World why sleepest thou in the Devills Armes who succles and dandles thee in himselfe and bringeth thee to his will and life by his might O doe but see it 61. This potent figure in these Twinnes one of which put forth the hand which the Midwife bound a red Thrid about and thought it would be the first but it drew the hand back againe and his brother came forth prefigureth this to us how Christ in this Line of the Covenant assumed the humane Nature and so the humane Nature according to Adams right and selfe-will in this world first puts forth and manifests it selfe about which Adamicall Nature in the humanity of Christ must this red Thrid with the shedding of his Bloud be bound 62. When this is done then must the humane Nature with its right draw back againe that is Adams will that was gone forth must againe returne into the Mothers womb viz. be turned in to the Word and then cometh the inward New Adam forth after which followeth the Adamicall Nature with the Red Thrid then sayth the Mother to the New Adam in Christ why hast thou for thy will made this Breach for thy will sayth the Mother not for thy will sake but for the sake of that which driveth thy will forth and Adams will goes back thus hath the will in the Covenant of Grace powerfully broken through the strong Barre enclosure of the first Principle viz. of the Kingdome of Gods Anger for the Good Will in Adam was shut up in Death and in Hell and in Christ he rent that powerfull Rent and brake through Death and Hell back againe into the Kingdome of the Eternall Nature and turned it selfe forth againe into the Naturall Life so that the Kingdome of God was againe manifested in the Humane Life 63. This the Spirit represents by Thamar in the Line of the Covenant and modelizeth Christs breach through Death and Hell how that should be and by this premodelling was the whorish will of Thamar and Judah healed and their children of whoredome in the Line of Christ were Espoused into the Covenant of Grace 64. In Esaw and Jacob stood the figure how according to Nature Adam had the right of the Kingdome and how he squandered it and is therefore in his Naturall Will thrust out from the Kingdome of God and how Christ came to help him Here now stands the figure shewing how Christ hath gotten the Kingdome and turned Adam back againe and in Adam turned himselfe forth so that now Adam is called Christ and presents himselfe very excellently in the figure of Joseph and this standeth fitly and rightly between in the intervale of Josephs history 65. For Joseph is the figure of a Christian and this of Judah and Thamar is a figure shewing how a Christian springeth out of Adams Nature and how Adams Nature is turned in againe and Christ turned forth and how this Image of a Christian Man in this world is covered outwardly with the Earthly Adam so that men cannot know it also how thus Christ in Adam tooke his Guilt upon him and how Adam must be marked with this Red Thrid which Mark is rightly the Pledge that Judah gave to Thamar And I would have the Reader of this admonished in Love not to reject our Exposition of this Text but to consider it and looke narrowly and perspicuously into it and then he will well perceive who was the Expositour if he be worthy of it CHAP. LXVI The Most Excellent History of Joseph how he was sold to Potiphar what befell Joseph and of Josephs Chastity and feare of God Vpon the 39 Chapter of Genesis JOseph was brought downe into Aegypt and Potiphar an Aegyptian Gen. XXXIX 1 2 3 4 5 6. Pharaohs Officer Captaine of his Guard bought him of the Ismaelites who brought him thither and the Lord was with Joseph and
Spouse and consort and yet they were not two bodies but onely one but of a twofold Essence viz. one inward heavenly holy and one from the Essence of time which were espoused and betrothed to each other to g g g Or eternally an Eternall beeing 9. And the Magicall Impregnation or conception and birth did stand in this fiery Love-desire for the Tincture penetrated through both Essences through the inward and outward and did awaken or stir up the desire and the Desire was the Fiat which the Love Lubet or Imagination h h h Conceived tooke and brought into a Substance thus the likenesse of the expresse Image was formed in this Substance being a Spirituall Image according to the first As the Fiat had conceived and formed the first Image viz. Adam so also the likenesse was conceived out of the first for propagation and in this Conception also the Magicall birth was forthwith effected where in the birth the Spirituall body became externall 10. Understand if it had been that Adam had stood then the Magicall birth had been thus effected not by a sundry peculiar issue from Adams body as now but as the Sun through-shineth the water and rends or teares it not even so the Spirituall body viz. the birth had been brought forth and in its comming forth had become Substantiall without paines care and distresse in a great joyfullnesse and delight it had been in a manner as both seeds of man and woman doe receive in their Conjunction a pleasant Aspect even so also the magicall Impregnation and birth had been a Virgin-like Image wholly perfect according to the first 11. Which afterward when Venus's Matrix was taken from Adam and formed into a woman must be done through Anguish trouble smart pangs and distresse as God said to Eve I will multiply thy Sorrowes when thou conceivest thou shalt now bring forth Children with Sorrow and thy will shall be subject to thy Husband Wherefore because it was sprung forth from the Mans will Eve was halfe the Adam viz. the Part wherein Adam should have loved and Impregnated himselfe the same when as he stood not was taken from him in his sleep and formed into a woman therefore when Adam saw her he said she shall be called * * * Or Manness woman because she is taken out of man 12. Man should have walked naked upon the Earth for the heavenly part penetrated the outward and was his cloathing he stood in great beauty glory joy and delight in a childe-like minde he should have eaten and drunk in a magicall manner not into the body as now but in the mouth there was the Separation for so likevvise vvas the fruit of Paradise 13. All things vvere made for his sport and delight no sleep was in him the night was in him as the day for he saw with i i i Glorified illustrious pure eyes in k k k in his own genuine innate light peculiar light the inward man viz. the inward Eye saw through the outward as we in the other world shall need no Sun for we shall see in the divine Sight in the light of the Peculiar nature No heat nor cold had touched them there had also no winter been manifest upon the earth for in Paradise there was an equall Temperature 14. The Tincture of the Earth had been their delight and pass-time they had had all metalls for their play untill the time that God had changed the outward World no feare or terrour had been in them also no Law from any thing or to any thing for all had been free unto them Adam had been their chiefe Prince and they had lived in the world and also in heaven inhabiting in both worlds at once Paradise had been through the whole world 15. But seeing the divine Providence did well know that Adam would not stand being the earth was corrupted by its former Prince in that the wrath of God had moved it selfe and l l l Or tooke Amassed the Essence into an Impression therefore God created all manner of fruits and beasts also all sorts of m m m Or Soveraine healing Animalls vegetables and mineralls Medicines for the future sicknesse of man and likewise all kindes of meat that the man might have food and rayment also in this world 16. For he had determined to send another Prince by whom he would redeeme man from his sicknesse and death and purifie and purge the earth through the fire of God and introduce it into the holy being as it was when Lucifer was an Angell before it came into such a n n n Or Creaturall being creature 17. And Adam was created onely o o o Or in unto the divine Image which should be eternall and though it was known in the wrath of God that man would fall yet the p p p Or restorer Regenerator was also known in Gods Love q q q Text for to whom this Hierarchy should be given for a Royall Possession in Lucifers stead 18. But that the Fall * * * Or might not so much as appeare to arise from the divine decree might not proceed or come from the divine Appointment God made man perfect and created and ordained him unto Paradise and forbad him the false lust which the Devill stirred up through the limus of the earth in Adams outvvard body with his false Imagination and Hungry-desire 19. And Adam was before his Eve forty dayes in Paradise in the Temptation before God made the woman out of him if he had stood stedfast then God had so confirmed him to Eternity 20. But that I write of forty dayes contrary to the Custome and opinion of other writers is that we have certaine knowledge and sufficient ground of the same not onely by conjecture but from another knowledge of this also we will shew you the Types As first of Moses upon Mount Sinai when God gave him the Law this vvas done in forty dayes and Israel was tryed vvhether they would continue in divine obedience but seeing they made a Calfe and an Idoll and fell from God therefore Moses must break the first Tables of the Lavv signifying the first Adam in the divine Lavv vvho departed from it therefore the same vvas broken from him and he fell into the r r r Destruction breaking of his body as Moses brake the Tables in peece 21. And God gave Moses another Scripture or writing upon s s s Round baâ—l or Globe a Table of Stone which signifieth the Second Adam Christ who should restore the first and againe introduce his Law into his Table of the heart viz. into the life into the humanity and write it with the living Spirit in the sweet Name JESV thus the other Law was also written how Gods Love would destroy or break in peeces the Anger of which the Covenant in the Law was a type as shall be hereafter mentioned in Moses 22. The Second
figure of Adam in Paradise are the forty yeares in the wildernesse where Israell was tryed in the Law with the Heavenly Manna whether or no they would be obedient to God that the Anger might not so much devoure them The Third figure is the true reall one viz. Adams hard t t t Combate encounter with Christ in the wildernesse where he stood in Adams stead before the Devill and Gods Anger where he did eat forty dayes magically viz. of the u u u Text of the Verbum Domini word of the Lord in which Adam also was tempted whether he would remaine wholly resigned unto Gods will Christ was Tempted in Adams x x x Place or liew stead in Adams Temptation and with all that whatsoever wherein Adam was tempted as shall be mentioned hereafter 23. The fourth Figure are the forty houres of Christ in the Grave where he awaked Adam out of his first sleep The fift Figure are the forty dayes of Christ after his Resurrection in the last Proba where the humanity was last of all tryed whether it vvould now stand and be wholly resigned in God being that death was destroyed and the invvard humane life new-borne in God 24. These five figures belong unto the five degrees of nature from the first forme of nature even to the fift viz. to the holy Centre of the Love-birth if it were not too large we would set it forth very clearly it shall be shewn in its place 25. These forty dayes Adam was y y y Or stood in the Proba tryed in his Innocency whether or no he would or could stand to possesse the Throne of Lucifer as an Hierarch and Prince of God but seeing God knew that this would not be he determined to move himselfe with his deepest Love in this Adamicall Angelicall Image of the inward holy man which did z z z Vanish or withdraw disappeare in Adam and to regenerate him anew viz. in the seed of the woman understand in the Love-desire's Seed wherein Adam should have impregnated generated or brought forth himselfe in a Magicall manner In this seed the Mark or Bound of the promised Covenant a a a Or with in Christ was set who should restore the Angels-Image viz. the divine man as it is effected 26. These forty dayes Adam viz. the Soule of Adam in the flesh vvas tempted betwixt three Principles for each Principle drew the Soule in the flesh and would have the upper-hand or Dominion 27. This was the Right b b b Tryall Probra of what the free will of the Soul would doe whether it would remaine in the divine Harmony or whether it vvould enter into the Selfehood Here it was tryed in Soul and body and drawn by all the three Principles each vvould accomplish or vvorke forth its wonders c c c With or by him in him 28. Not that the three Principles did stand in un-equall measure and weight in Adam they were in equall weight in him but not without him moreover the Devill was very busie in Gods Anger in the first Principle vvith his false Desire and introduced continually his Imagination into the Soule and into the outward flesh viz. into the Limus of the Earth and insinuated it into the first Principle viz. into the fiery property of the Soule even into the Eternall Nature whereupon the first Principle in the soule was moved to speculate it selfe in the Devills Imagination or glasse of phancy viz. to contemplate in the magicall birth how and what Evill and Good were how it would relish and be in the * * * In the dissimilitude or various disparity of the properties which were without it selfe unlikeness of the Essence whence the Lust did arise in the soul 29. Viz. The Earthly lust to eat of the manifold properties did arise in the outward part of the Soule and in the inward fiery part of the soule the lust of Pride did arise to know and prove evill and good desiring to be like God as the Devill also did when he would be an Or crafts-master Artist in the magicall birth after vvhich Adam heere also lusted 30. Albeit Adam did not desire to prove the first Principle as Lucifer hath done for his lust was onely bent to taste and prove evill and good viz. the vanity of the Earth the outward Soule was awakened so that the hunger entred into its mother where from it was drawn and introduced into another Source 31. And when this hunger entered into the Earth to eat of Evill and good then the desire in the Fiat drew forth the Tree of Temptation and set it before Adam then came the Severe command from God and said to Adam thou shalt not eat of the Tree of the Knowledges of good and evill in that day that thou eatest thereof thou shalt dye the death 32. And Adam also did not eat thereof in the mouth onely with the Imagination or desire he did eat thereof whereby the heavenly Tincture disappeared which stood in a fiery Love and the earthly one did awake in the outward Soules property whereby the heavenly Image was obscured 33. Thus the magicall birth was spoiled and it could not then be although Adam f f f Or had stood stood in Paradise yet it had not availed g g g Or them him for in the Imagination or hunger after evill and good the outvvard man did awake in him and obtained the Dominion then Adams faire Image fell into a Svvound and drew neer to the h h h Or Rest. Cessation of its operation for the heavenly Tincture was captivated in the earthly desire for the outward desire impressed into it its essence out of the vanity whereby the man was darkned and lost his cleare pure i i i Constant permanent Stedy Eyes and Sight which was from the divine Essence from whence before he had his sight or Seeing 34. Now Moses saith that the Lord God said it is not good that this man should be alone we will make an help meet for him vvhen God had created all creatures with the vvhole creaturall host Gen. 2. v. 18. Moses saith and God beheld all things which he had made and loe it was very Good and confirmed all to its propagation but heere he saith of man it is not good that he should be alone for he saw his miserable Fall that he could not magically propagate himselfe and said we will make an help for him CHAP. XIX Of the * * * Or framing building of the Woman shewing how Man was ordained to the outward Naturall Life ANd Moses saith God caused a deep steep to fall upon the man and he slept and he tooke one of the ribbes out of his side Gen. 1. v. 21. and built a woman thereof and closed up the place with flesh Moses saith the woman was made of a rib out of Adams side who vvill understand this without divine light
his side and the halfe Crosse in the x x x Or skull Head which was the life's birth-Crosse whereon Christ destroyed death The Matrix of the heavenly part was in Adam y y y Or Magically Magicall that is moving in the Essence but the outward part of the outward world was made fleshie and both were mutually bound or espoused to one another as the Time with the Eternity the Holy part was in heaven and the heaven it selfe and the outward fleshie part was in the outward world in z z z in the matrix of the third Principle matriee mundi 16. Thus the Female property was in the Fiat extracted out of Adams Essence as his dearest Rose-garden and he kept the limbus celestiall and terrestriall according to the Eternall Fathers manifested Property viz. the fire-soules matrix's property and the woman kept the part of the Spirits Soules-property the woman had the Centre of the angelicall world in her disappeared part of the Soul-like property viz. the manifested Love-word viz. the fift property of the Eternall nature and the man had in his limbus the divine fire-world viz. the centre of a a a Or to of the light world the Centre of all beeings 17. The mans limbus which he kept when the woman was made out of him was the Fathers property according to all beeings and the woman out of or proceed from the man was the Sons property according to all beeings understand the heavenly part both of the limbus and matrix therefore Christ became man in the womans part and brought the mans part againe into the holy matrix so that the limbus and female matrix were againe one b b b Or person Image viz. a manly Virgin above and in all the three Principles as a creaturall formed God in whom the Eternall unformed God dwelt with universall fulnesse both in the formed and without the Formed divine creature or God-man for thus was Adam also before his Eve and so must we also be in Christ if we would be the Image and Temple of God 18. Now when the pregnant matrix was taken from Adam the woman was every way formed with such members for propagation as she is at this day and so Adam also for before vvhen Adam was Male and Female he needed no such members for his birth vvas Magicall his Conception moving in the Matrix was to be done through Imagination for the Fiat was manifest in him 19. And the bestiall wormes carkasse of the bowells with the formation of other inward Principall members pertaining to the earthly life was hung upon Adam in stead of the female Matrix and the like wormes-carkasse was also hung upon the woman in stead of the heavenly limbus that they might stuff in a deale of vanity and live like the Beasts seeing they did so eagerly lust after Evill and Good 20. Reason will object against me and say God created Adam in the beginning such a man and even with all members as he now is which notwithstanding it cannot make out or demonstrate seeing the soule is ashamed of this beastiall property also I would faine know of this selfe-full Reason whether or no such an Adam if he were created so miserable destitute naked and bare unto this beastiall life were created to eternall life without defect and also without need distresse and death and whether this Sinck or filthy carkase of earthly flesh and bloud were the Paeadise and Temple of God and how could he have been able to defend himselfe from hurt and ruine for such a beast-like man may be drowned in the water and burnt in the fire and also crusht to pieces with Rocks and stones 21. But if thou saist that God did vvell know that it should be so with Adam therefore he created him so at the very first Against this the Scripture declareth saying God created man in his Image yea to the Image of God created he him not to the beastiall Image what Sin would God have imputed or charged upon man if he had created him in a beastiall Image what then would the new birth availe him to what end then should he be borne againe The new birth containes in reall Summe this That the Angelicall Image must be borne againe which God created in Adam God formed Adam in the Image of God and though he knevv that he would not stand yet he appointed him the Saviour who should bring him againe into the first Image and therein establish him for ever 22. Novv it plainely appeares that Adam stood in the Divine Image and not in the beastiall for he knew the property of all creatures and gave Names to all creatures from their essence forme and property He understood the Language of nature viz. the manifested and formed Word in every ones Essence for thence the Name of every Creature is arisen 23. Now being he knew how the vvord of Power was c c c Text stood in the forme formed in every creature thereupon we cannot esteeme him d d d Or make a meer animall of him as the schooles in their brutish reason doe who understand not what Adam was before he lost the Image of God Beastiall he was vvithout doubt Angelicall for none other man shall arise but such an one as Adam was before his Eve God created him perfect but he stood not in the Proba whereupon it must now follow that God suffered him to fall into the outward Magick and ordained him to the Image of this world and set him into the naturall life viz. into the e e e Degeneration and Regeneration Corruption and new birth for in heaven there is neither Male nor Female but all one kinde in peculiar Love vvithout further propagation in an Eternall Confirmation 24. This therefore doth set forth unto us that Adam dyed in Paradise as God said unto him if thou eatest of the Tree thou dyest he dyed to the holy heavenly Image and lived to the awaked beastiall Image For now vvhen Adam did awake from sleep he was indeed still in Paradise for the vanity in the flesh and Soule did not yet actually and effectually worke and was yet dumb still and sencelesse untill they did eat of the forbidden fruit and then the earthly Dominion began to rise then the vanity awaked viz. the formes of the life each in its selfehood and forsooke severally their mutuall harmony and forthwith heat and cold fell upon them for the outward Image or being did assimulate or ensource with the inward and the heavenly Image at last quite disappeared which in Adams sleep and also in his awakening did yet live both in Adam and Eve but in a very obscure and impotent manner 25. Adam in his Perfection while he was man and vvife and had the magicall conception in him did amuse himselfe on or Imagine after the Beasts and introduced himself into beastiall lust to eat and generate according as the beasts doe and so likevvise the Fiat
reason of their predomination or potent influence that Astrum which is most predominant in the Constellation that hath its desire in the Seed and if it be sown such a property is hatched forth in the earthly part of man 35. Not that the whole man is such a very brute beast in outward shape but there is such a figure of the desire in the earthly Essence and the man must beare such a Beast in the body which stirs him up and drives him to the beastiall property not that he hath this forme according to the outward person but really in the earthly Essence according to the outward personall shape he remaines in the first formation or platforme 36. Yet this Beast doth somewhat put forth its Signature externally in every one if one doe but heed and well minde the same he may finde it Hence Christ called the Pharisees a generation of Vipers and the Seed of Serpents also others he called wolves ravening wolves foxes doggs and the like for they were such in the earthly Essence and He taught us that we must be borne anew and forsake this beastiall property and become as children or we should not possesse the Kingdome of God 37. For as the Essence is in the body even so the Spirit doth figure and forme it selfe internally and the poore soule stands in this prison bound and married to such a beast unlesse that a man be borne anew for which ground and end God ordained the Circumcision in the old Testament and in the new the Baptisme in the Spirit of Christ. 38. Heere we are highly to consider what horrour lamentation and misery Anguish feare and distress did arise and awake in man and was manifest as a false life and will in man of which we have a type in the Death of Christ when he destroyed the Death in our Humane awakened property upon the Crosse and overcame it with the great Love in his heavenly bloud which he introduced thereinto that even then the earth viz. the limus of the earth whence Adams outward Essence was extracted did tremble and shake at it now when the great Love forced into the humane earth wherein the anger of God was living and effectually working in the Curse I say when it now was to dye and to be changed into another Source it did tremble before this great Love-fire like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them whereby they were astonished and creap behinde the trees in the Garden and were afraid for the dread and horror of Gods anger was awakened in their Essence and they knew their beastiall properties CHAP. XXI Of the Impression and Originall of the Beastiall man and of the beginning and ground of his sicknesse and mortality WHen Adam and Eve were become monstrous the Holy Spirit proceeding from the part of the heavenly limbus departed for the part of the Heavenly property disappeared in the Soule in which part the divine light shoane and in which the Divine power of the holy Tincture dwelt 2. Understand the power of the light u u u Or withdrew departed from him into the Centre in manner as a shining light which flameth forth from a candle extinguisheth and the fire Source onely of the light remaineth even so likewise the Magicall fire-source onely of the soules property remained viz. the Centre of the Eternall nature viz. the Fire-world and the darknesse 3. And on the outward part of the soul the Air-Spirit with its Astrum remained wherein the light of the outward nature shoane which now the fire-soule must make use of for the Fiat was enraged in the wrath of God viz. in the fiery property of the soul and also of the body and in a fiery hunger in the awakened Flagrat of Gods anger had entred into and taken possession of the Essence in soul and body and with hard Attraction did impresse it selfe in the Essence of the x x x Or matter outward Essence substance in the y y y Or limus limbus of the body whereupon the flesh became grosse hard thick and corruptible 4. For in the Flagrat of the wrath all the properties of each Astrum according to the property of all the creatures did awake in the Essence whence the enmity antipathy and contrariety did arise in the Essence of the body and soul so that one property is against another one taste z z z Or a loathsomnesse to another against anothers for all departed out of the Temperament paine tormenting malady and sickness a a a Or arose in them hapned unto them 5. For if an opposite Essence entreth into another it makes an enmity and an hatefull overmastring and destroying each the other one property annoyes weakens and destroyes another whence the death and dissolution of the body is arisen 6. For whatsoever stands not in the Temperature cannot subsist eternally but whatsoever standeth in the Temperature that hath no destroyer for all properties doe there mutually love one another and in the Love is the growth and preservation of the life 7. And we are heere fundamentally to understand how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur so that the heavenly man was no longer known as Lead doth hold the Golds spirit b b b Or blended avalled in it selfe that it is not knowne or discerned 8. For the desire viz. the first forme of nature which is the Fiat hath swallowed c c c Or with in the grosseness the heavenly part both in man and Metalls like as all the soverain power of or from the holy worlds Essence which is in all hearbs and all other fruits lieth shut up in the wrath and Curse of God in the darke worlds property in the Earth and springeth forth by the strength of the Sun and the light of the outward nature in the Essence through the Curse and wrath which budding or pullutation giveth a Soverain power and healing vertue for the malignant Essence in the living bodies whence the Physitian is arisen who seeketh and learneth to know the vertue and temperature thereof that he may resist and remedie the opposite Essence in the body which notwithstanding is onely a luke-warme and faint Sparckle thereof if he be not able and skilfull first to Separate the gross ravv wildness which is from the darke worlds property from his Cure 9. For if the captivated Essence of the heavenly worlds property may be redeemed from the Curse and wrath of nature then it standeth in the Temperature and if it then so commeth into a living body it doth awaken also the shut up or imprisoned life of the heavenly worlds Ens if that likewise be in the body and expelleth the wrath whereby the Sicknesse is destroyed and the Essence entreth into the Temperature 10. That this is certainly thus we may
into his Minde Temporall Goods for his own property he is no Christian but a childe of the Serpent for he suffereth his under branches to wither and keepeth away his sap and power from them and will not work forth fruits by his fellow-branches 82. We doe not hereby meane the wicked Idle Crew which will onely suck the sweet and not worke and bring forth fruit themselves in the Tree that they should be pampered to exercise pleasure and vanity but we speake of the twigs which stand in the tree and co-operate and would faine grow and beare fruit from whom the great branches of this world doe withdraw the Sap and hold it in themselves that they as leane overdript twiggs doe wither by and under their charge such are the rich Potentates and Nobles with them the Spirit of zeale doth heere speak so far as they doe keep and hold their Sap within themselves and suffer their small branches to dry up and wither and wholly withdraw the Sap from them they are branches on the tree of the Serpent which is grown up in the Curse of Gods anger and is reserved for the fire of Gods Anger saith the Spirit of Wonders CHAP. XXIII How God re-called Adam and his Eve when they were entred into Sin and vanity and awakened in the Serpents Ens and laid upon them the * * * Estate or calling or Ordinance Order of this toilsome laborious world and ordained the Serpent-bruiser for an Help or Saviour to them NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill and were become Monstrous by the Serpent Moses writeth of it thus Their eyes were opened and they knew that they were naked Gen. 3. v 7. and they sewed Figg-leaves together and made themselves Aprons Heere the Soule did even now know the monstrous Image and was ashamed of it that such a grosse beast with grosse flesh and hard bones should awaken or shew it selfe with a beastiall wormes-carkase of vanity in their tender delicate Body and they would have covered the same from the eyes of God and for shame crept behinde the trees so very ashamed were they of the foule deformity of the beast for the Beastiall Ens had swallowed up the heavenly and got the upper hand which they had not before known now they could not tell for shame what they should doe 2. The Serpents craft would not Heere cover the shame but did lay it onely more open and accused them as revolting faithlesse Rebells for Gods anger did awake in them and arraigned them now before the Severe judgement to devoure them into it selfe as into the darke world as hapned to Lucifer 3. And this is the * * * State Condition or Thing which caused the Earth to Tremble c. Place whereby the Earth trembled in the death of Christ and the Rocks clove in sunder Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death which Christ vvhen he destroyed death on the Crosse did againe Open at which the wrath in the Curse of the Earth and rocks shooke and trembled 4. And heere was the Soare combate before Gods Anger in which combate Christ in the Garden when he prayed and was to overcome this Anger did sweat drops of bloud when he said father if it be possible let this Cup passe from me but if it be not possible but that I must drink it thy will be done 5. Christ on the Crosse must drinke dovvn this wrathfull anger which was awakened in Adams Essence into his holy heavenly Ens and change it with Great Love into divine joy of which the drinke of gall and vineger being a mixed Draught which the Jewes gave him was a type signifying what was done invvardly in the humanity of Christ. 6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup which God the Father had filled to Adam in his anger the same Christ must drink off and change the anger into Love therefore said Christ is it possible then let it passe from me but it was not possible to overcome the anger unlesse the sweet Name Jesus drinke it into it selfe and change it into joy then said Christ Father thy will be done and not the will of my humanity 7. Gods will should also have been fulfilled in Adam but he exalted his ovvne will by the Serpents craft now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it but the holy name Jesus brought it into the death of selfehood that it must dye in the wrathfull death and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony 8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne before God and all holy Angells and the Devills did mock and deride him that this Image of God which should possesse his Royall Throne vvas become a monstrous Beast and into this Scorne Christ must enter and suffer himself to be reviled mocked spit upon whipped crowned with Thornes as a false King for Adam was a King and Hierarch but become false and Rebellious 9. Heere Christ stood in his stead and was condemned to death for Adam also should have been judged by Gods Anger Heere Adam that is Christ in Adams humanity stood in his stead Adam should have been rejected as a curse even as a scorne before Heaven and Earth and and in Sum the vvhole processe of Christ from his Incarnation unto his Ascention and sending of the holy Ghost is Adams estate what Adam had merited as a malefactour Christ himselfe must take upon him in Adams person and bring againe the life out of death 10. Adam was made by the word of God but he fell from Gods Love-word into his Anger-word thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image and introduced the great Love Ens into the Ens of the awakened anger and changed the Angry Adam in Christ into an holy ONE 11. Moses describeth it very clearly but the vaile lyeth before the beastiall man that he doth not know him for he saith And they heard the voice of the Lord God Verse 8 which walked in the Garden when the day grew coole and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees 12. Moses saith they heard the voice of the Lord God which walked in the Garden what is now this voice which was or stirred in the Garden for Adams eares were dead to the Divine hearing and were awakened in the wrath he could not in his own might heare any more Gods holy voice for he was dead as to the Kingdome of Heaven as to the
divine holinesse as God told him in that day that thou eatest of this Tree thou shalt dye 13. The voice was Gods Anger which forced in to Adams Essence when the day became coole understand the Eternall day in Adams Essence vvas awakened in cold and heat threfore now they heard the voice of God the Lord in his Anger in their Essence for the Turba was awakened the Tone or Hearing of the darke world did Sound or ring its sad knell 14 But that which walked in the Garden and re-called Adam was another voice which brake forth out of the Anger and walked or moved in the Garden for the word which Der walke◠gieng in the Garden im Garten is the difference or note of distinction and signifieth the voice JESVS proceeding from * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEHOVAH the voice was * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen Quatuor Literarum That Name of foure Letters TETRAGRAMMA but that which walked in the Garden was TON viz. the Centre of the light world and the voice TETRAGRAMMA is the Centre to the fire-world viz. the first Principle and the TON the Second Principle as fire and light are one but they Sever themselves in their coming forth to manifestation into a twofold Source the like also is to be considered concerning this 15. The voice of the fire-world entred into the Essence of Adam and Eve the same they heard therefore they were afraid and crept among the Trees but the voice of the light-world is this whereof Moses spake which Der walked gieng in the Garden im Garten the holy voice walked in the Garden of Paradise for the Word * * * Text Der. which Der denoteth the Person of Christ who vvalked in the Spirit in the Garden and went forth from the fires Centre vvho took possession of Paradise and would invest Adam again with it 16. Therefore saith Moses now and the Lord God called unto Adam and said unto him Verse 9. where art thou wherefore said he not Adam and Eve where are ye no He called to Adam viz. to the first Image which he created in Paradise and not unto the man and woman for He that called was He which walked in the Garden viz. the word of the light-world the voice of the Second Principle which called back againe in and from the enkindled Anger and espoused it selfe again unto the disappeared heavenly Ens that it would araise and stir up it selfe againe therein in the Name Jesus viz. in the deepest love of the Deity and unite and manifest it selfe in the fulnesse of time in the disappeared Ens with the introducement of the holy divine Ens of the heavenly worlds Essence thereinto and open Paradise again and in the meane time bruise the Head of the Serpents Ens this Serpent-bruiser said to Adam where art thou 17 Now saith Reason He saw him well enough wherefore said he then where art thou he did indeed see * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam but Adam did not see him for his eyes were departed from * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonái from the divine vvorld into time viz. into the outward world into the Serpents Ens both evill and good into the Death and Corruptibility out of these Monstrous eyes Adam saw in the property of the Fires Tincture but the property of the lights Tincture which he had wretchedly lost said unto him where art thou Adam which is as much as if he had said Seek me and see me againe I am come to give my selfe again unto thee Verse 10. and Adam said I heard thy voice in the garden and was afraid for I am naked 18. This Calling him was nothing else but the voice or Sound of the holy word introducing it selfe againe into the vitall light else Adam could not have heard this voice therefore he said I am naked and afraid 19. Of what vvas he afraid he felt in him the world of Gods anger and feared that it would wholly enkindle it selfe and devoure him as hapned to Lucifer therefore he trembled at the Call of the holy Voice as the Anger trembleth at the Love as may be seen on the Crosse of Christ for even heere was the feare and dread of the Serpent for she knew the voice which called into Adams Ens and feared before the face of God for it knew or perceived the falsehood which was in it which it would hide 20. And God said who told thee that thou art naked that is Verse 11. the Serpents Ens hath told thee that thou shouldest imagine after the beastiall property and awaken the same 21. And we see heere very clearly that Adam knew nothing of this naked beastiall property in his innocency but if it had been manifest in him surely he had then known it but now God saith to him who hath told thee it hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat Did not I charge and command thee that thou shouldest not awaken the property of nakednesse in thee wherefore hast thou by Lust brought thy selfe into the Beastiall property did not I create thee in the Angelicall property wherefore art thou then become a Beast in my Power have not I made thee in and through my word why hath thy own free will changed my Word 22. And he said Verse 12 13. the woman which thou didst joyne with me gave me and I did eat of the Tree and God said to the woman wherefore hast thou done this and she said the Serpent beguiled mee and I did eat Herein it is plainly and clearly laid open that the Devill in the Ens of the Serpent did deceive Man as it is before mentioned and that they both Adam and his wife were made monstrous by the Serpent 23. For God said to the Serpent by whose property the Devill had made himselfe a Seat and habitation in mans Image because thou hast done this be thou accursed above all cattle Verse 14. and above all the beasts of the field upon thy belly shalt thou goe and Dust shalt thou eat all the dayes of thy life 24. But heere the vaile lieth before the face of Moses who passeth by the Serpent and doth not describe what it was but seeing now God said unto it that it should goe upon the belly and eat earth and no Law was given to it in the beginning thereupon we are here well able to finde what it was being it was the most suttle Beast among all the Beasts and slew Eve her virgin-like chastity that she lusted after the beastiall copulation thereupon we understand in the Serpents property the desire of carnall brutall copulation and all unchastity wanton uncleannesse and Beastiall Whoredome of man 25. For it viz. the Serpent in its inward limus whereinto the Devill introduced his desire * * * Or had been was a virgin-like Ens understand in the good part of the heavenly
will come who carrieth it in his mouth and it is also a messenger declaring that Babell shall soon come to its End by this Sword and be given to this Sword to be devoured 27. Now saith reason wherefore did not God examine this Ens afore out of which he created the Earth and man out of the same Earth before he created the Earth and man forsooth deare Reason heere thou hast hit the matter right Gods Omnipotence and omniscience must serve thy turne whereby thou art able to bring all things into Gods will as rationall phancy dictates hearken o Reason dost thou know whence the Earth is generated thou saist through the Word viz. in the Verbum Fiat I say so too now what was this word Here looke upon the Earth and the whole Creation and thou wilt see what the desire of the word hath brought into Essence out of the spirituall Ens thou wilt every where see good and Evill and finde out Gods love and anger 28. The Word was a full Spiration from the spirituall fire-and light-world according to which God calleth himselfe a Strong jealous angry God as to the fire and a mercifull Loving God as to the light 29. Now if God should have a a a Nulled abolished or taken away quelled the first Principle viz. the fire-Source in the Ens of the Earth out of which it was created whence should the light have its might doth not the Father viz. the fire-world beget the Son viz. the light-world but now being the word in the fire-world was vehemently enkindled by Gods motion to the Creation as we may see by the Coagulation of the Stones if we were not blocks and had onely calvish understandings wherewith then should this Fire but especially the enkindled Ens in the Coagulation be reduced and brought againe into the light into the Equall Temperature and harmony Gods Love must then onely doe it 30. Now how will or can a creature viz. a fire-soule or Angel come into a creaturall being or formation if the fire-Source were not moved and stirred in an especiall manner Like would onely then remaine in Like and if it be onely a meere Likenesse then it hath its Sport with and in it selfe as it was from and in Eternity and therefore the unchangeable God hath moved himselfe according to the fire and light and stirred up the fires property that he may make him a play and melody viz. a formed Word out of himselfe that there might be a play before and in the un-formable Word 31. Now we doe here understand this that if God should have againe introduced the enkindled Ens out of which the Earth and man were created into the un-formable Word viz. wholly and fully into the likenesse into the Love then no creature might have been produced or brought forth for every Soules-Spirit yea the Angels and vvhatsoever liveth must be a stirring or working fire 32. Now no fire-Soure can be generated out of the perfect likenesse unlesse the likenesse doth move it selfe yet the Eternall likenesse viz. God had before moved himselfe in his Mystery with the creation of the Angelicall Thrones now if he should have changed this motion which was Enkindled and also poysoned by the Hierarck Lucifer with false distemper into Love before he had created the Earth and man then he must yet once more have moved himselfe according to the fires property if he would have created another Hierarck and Angelicall Prince 33. But being that might not be he created the Earth and out of the Earth Man out of the first motion and breathed into man the Light-and fire-soule out of that breath of his manifested and moved word viz out of the first motion for out of the first motion of the word another Prince should come into the princely created Throne of Lucifer and take in and possesse the first motion 34. And God appointed the Judgement to the first motion and tooke away Lucifers Domineering Fire-Sword and gave it unto Adam and afterward introduced the deepest Love of God in Christ into Adam and brought the Moved Word againe into the likenesse viz. into an Eternall Confirmation and gave Adam in Christ the Fire-Sword over the fallen Prince Lucifer 35. For Adam viz. the corrupted limus of the Earth should in Christ its first enjoyed Prince judge with this flaming Sword as Christ hath told us that the Saints shall judge the world understand the Enkindled Ens of man and of the Earth should judge the false Prince of Lies who had perversely changed the Truth in the holy Ens into Lies and corrupted it with such false desire 36. But beeing the Ens of man was corrupted and could not God out of his deepest Hiddennesse introduced the most holy Ens into the Corrupt Ens of man viz. into the heavenly part and brought the outward part also through the Sword of the fire and death into the inward into an Eternall likenesse or temperature And thus there is heere a Looking-glasse for Reason if it be illuminated of God It will then understand us heere but if it be not then there is not any possibility to understand this 37. And we faithfully and seriously warne the caviller and carper not to say it is a blasphemy let him first put away his Calvish and Beastiall Eyes and looke us heere in the face before he takes upon him to censure and cavill at us it hath far another A. B. C. then Reason hath It must have its Birth a degree deeper 38. Thus we are able very well to understand the casting out of Adam wherefore he was tempted and driven out of Paradise being his Ens was somewhat enkindled by the Devills poyson he could not possesse Paradise and therefore God drove him out from thence with the Sword of judgement into death and corruption and yet gave the promised word of his deepest Love to be with and in him in the Ens of the heavenly worlds-being for a sure and certaine Covenant wherein Adam and his children should Trust and beleeve that at the end and accomplishment of this time he would in this Incorporated Word bring them againe with the introduction of the holy Ens out of death through the fire-sword and clean cut off the false infection and lust with the Sword of judgement and set them as Angels of God in the place of fallen Lucifer and this is the mystery of the Angel and Sword of Paradise 39. The Angel did beare the Name of the Covenant out of which God would manifest Jesus viz. the High and Almighty Prince and it was even this Angel which afterward wrought many wonders upon the Earth who was with Abel Sem Enoch Noah Abraham and Moses who appeared to Moses in the fire-sword of flame in the bush and brought Israel out of Egypt and went before them in a fiery Pillar by night and in a cloudy Pillar by day who gave them the Law in the fire and at last brought them by Joshua being
in the matrix of Eve and apprehended the first Seed in the desire now the Kingdome of God did yet belong to the first man but being he did lose it by his negligence the first Adam must be offered to the Earth and also its first Seed to the Anger 43. And after this first Seed Abel came forth in the holy Covenant and offered his sweet bloud for the sinfull Seed to the Anger that the anger might let its flame fall and suffer the first birth to press i i i Viz. through death and the anger into life through in the bloud of the Second 44. The first birth was a murtherer which signifieth the Devill in man the Second was the offering of or for the first that the Anger-Devill in the first Adam might be appeased in the offering of the Second 45. Not that we would exalt or take in the wicked into the offering of Christ so long as he is wicked the Devill devoureth most of the wicked crew onely the wicked Sinner hath an open Gate made for him in the offering of the Second Adam if he did convert and turne himselfe from his wickedness 46. But that some write there was a twofold Seed which did Sever it self in Eve viz. one wholly devillish from the Ens of the Serpent and the other from the Ens of Christ or the promised Seed of the woman in the Covenant is nothing so these have not at all learned the A. B. C. in this schoole they have onely a dreaming shadow and fiction of the Mystery and not the true Sight thus they build the Election of grace upon this but they are much mistaken Note they speak onely the Serpents words which desired to have it so observe it thus 47. Adam had onely one limbus to his Seed and Eve onely one Matrix for her Seed but they both stood in three Principles the Principles were in Contest as still they are at this day the Second Principle viz. the Kingdome of God or Angelicall world did disappear in the Souls Seed and God espoused his onely most holy word again therein unto the new-birth 48. And this espousall or betrothment stood aswell in Cains Ens as in Abels Ens but Cains Ens was apprehended in the Contest of the three Principles in the Anger and covered with the Serpents Monster not so to an impossibility as if he were borne to condemnation but even to a possibility of the Free-Will whether he would lay down the selfefull assumed and selfe appropriated Right in Adam and live in Gods will or whether he would live unto himselfe upon this was the Election set 49. Now God knoweth whereinto the free-will is entred if it be entred into iniquity and selfe-hood then Gods Anger establisheth or confirmes it in its choise to condemnation but if it be entred into the word of the Covenant then God confirmes it to be a childe of Heaven and here that saying hath its proper signification and application I have mercy on whom I will and whom I will I harden God knoweth his children even in the Ens in the mothers wombe to what end should he give his Pearle to him whom he yet knoweth would turne himself away from him the Pearl's ground lieth indeed in him but hidden and shut up if he brought his will into the Pearl it would open it self in him 50. All men proceed from one onely Seed but in one the holy fire glimmereth and in another it lyeth as 't were shut up and cannot by reason of the Mire of the Serpent 51. Thou sayst then is the Serpents Ens more mighty then Gods Love I have already answered thee that Love and Anger are in Contest whereinto the Ens doth espouse it selfe of that it is apprehended and confirmed yet so that the will is free to goe from the Evill into the Good and from the Good into the Evill and that while it liveth upon the Earth both doores stand open unto it for the free will is not bound but if it were bound then no judgement could with righteousness passe upon it it hath Lawes and instructions which are given it not unto death but unto life but if it transgresseth these and continueth in the transgression now the judgement passeth upon it for every judgement or sentence of Condemnation ariseth from the transgression of the Command 52. Thou sayst he cannot keep them he is drawn to transgression yea very right doth not the Truth rebuke him even to the face that he is a faithlesse wretch that suffers himselfe to be drawn to Evill the Law to doe Right is in his vitall light as a continuall Looking-glasse he seeth and knoweth it very well that he is a lyar and walketh upon the way of the Devill it sheweth him the way of truth but the free-will rejecteth it at present he is predestinated to condemnation yet so that the will is free so long as he is in this Cottage but the heavy band of Gods anger in the drawing of the Devills desire drawes many an one to the damnation of death 53. Reason saith if a man hath free-will then God is not omnipotent over him to doe what he please with him The free-will is not from any beginning also not amassed or taken out of any ground into any thing or formed by any thing it is its own peculiar Originall out of the word of the divine Power out of Gods Love and Anger it formeth it selfe in its own will a Centre to its Seat it begetteth it selfe in the first Principle to the fire and light its right and genuine Originall is in the Nothing where the Nothing viz. the or as a man might unfold it A. O. V. doth introduce it selfe into a Lubet to contemplation and the Lubet brings it selfe into a will A. O. V. and the will into a desire and the desire into a Substance 54. Now the Eternall Originall viz. God is a Judge over the Substance if the Lubet which is departed from him hath introduced it selfe into an Evill being then he judgeth that being or substance in its Principle in what Source and property soever or in what Ens soever the Lubet proceeding from the departed hath introduced it selfe into a Principle therein the universall Eternall free-will which is the Abysse and Cause of all Bysse doth confirme and settle it 55. The Abyssall judgeth That which doth intoduce it selfe into Bysse and severs the good which hath introduced it selfe into a good Ens into the good viz. into the divine Love and the Evill which hath brought it selfe into an Evill Ens and set and formed it selfe into a Centre to an evill Spirit and will into his wrath and Anger 56. For how can he judge a thing whose own it is not how would God judge the will of the creature if it were not sprung or arisen from him or rather how can a Judgement passe upon a thing which is bound and not free in its willing and
of these Serpentine wolvish Pharisees and also of the verball Titular Christendome 16. As the false Serpents-child is a monster and fool before the Angelicall world so likewise the children of darknesse doe account and esteeme the children of the light for fooles for there must be a contrary that the one might be manifest in the other if the Anger had not taken hold of the humanity and devoured it into it selfe then the deepest Love of God would not have been manifest in Man 17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation as the same may be known in Christ the true Son of God gave himselfe into our Image which was awaked in the Anger that so he might be made manifest with his Love in the Anger and change the same into joy 18. Christ gave our humane Image to the Anger of his father to be devoured in death and brought his life into death and yet manifested his Love in the life which death had devoured and brought forth the life in Love through the death as a Grain of corn which is sown into the earth the same must dye in the earth but out of that mortifyed grain growes a fair new body even so the corrupt body of Adam shall and must be offered to death and the Anger and out of the Death and Anger the body of the divine Love shall be manifest 19. It was exactly Typified and prefigured in Cain and Abel how it would be in the Succeeding and future generations being Abel outwardly did beare the Earthly Image and yet in the Spirit he was an Image of heaven his outward body in the Corruption was onely a e e e Text Larva or strange disguâ—sed person visard before the outward world for there was another Spirit hidden therein which was not of the outward worlds Essence and property therefore because he was not wholly a right childe of the earthly world it would not suffer him being as a strange childe in it for the Devill was Prince in the wrathfull Essence in this world who would not that a childe of the light should spring forth through the wrathfull Essence and be in his Garden 20. Thus the Image or person of Cain and Abel is a true figure of the false and then also of the holy and true children of God of the outward Sinfull corrupt and mortall Man and of the inward now regenerate holy man when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens then Adams earthly Image must dye in Christs death and if it now be that the outward body must yet live it is onely a scorne and foole before the Heavens Image and so also before the naturall f f f All naturall men life of this world 21. For so soon as Christ is borne the Sinfull life is condemned to death and standeth in scorne and open shame before all the false children in the Anger of God as an whore in g g g At the house of correction or whipt through the streets Bridewell whom other whores likewise help to deride and scoffe at and yet they doe but onely judge and condemn themselves thereby for if Christ be born then the judgement passeth upon the false beastiall life and that man must stand in the judgement of God as a malefactour and be termed a foole a Heretick and be jeered scoffed and reviled yea even utterly defyed and slaine that the Monster may be judged before Gods Anger but those that doe it are the children of the lusty pampered and well-fatned Anger of God whom the wrath of God useth for its Instrument for God is a Spirit therefore he accomplisheth his judgement by a materiall h h h By some outward substantiall meanes or Persons Image 22. For so soon as Abell did in his Offring put on or attract the Love of God in the Covenant anew into his humane desire and comprehended or amassed the same into his Essence then forthwith the judgement passed upon the externall mortall Man and Gods Sword of Anger tooke him which Cain executed and slew the outward body of Abel and at this time also the judgement passed upon the false Image of the Anger in Cain for he stood there and cryed My Sins are greater then can be forgiven me 23. This doth now hint and point at the figure of Christ how the Anger of the Father must i i i Or swallow up devoure the life of Christ in death and when as the Anger had devoured the life in death then the holy life of the deepest Love of God moved it selfe in the death and the Anger and devoured the death and anger into it selfe whereat the Earth trembled and the Rocks clove asunder and the Graves of the Saints opened 24. And so likewise the Love-fire k k k Good and evill now mixed and in contest one with the other and the Anger-fire in the place of this world which wrathfull fire was enkindled in the Creation when the Apostate Lucifer fell shall at the Last Day be again changed into the Divine joyfulnesse and be Avalled or swallowed up in the Love understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher but l l l Lucifer HE remaineth in the darknesse in the first Principle 25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God viz. Religion as this Contention continueth still to this day the Cainicall Church is not yet one with the Abelicall 26. Now saith reason I see it well enough that all contention and strife ariseth from Religion but what is the ground and most undoubted cause and reason thereof behold this is the Cause set before thee the false Serpents childe which is Evill and good and then set before thee the virgins-childe borne of Christ and then thou hast the fundamentall Cause exactly drawn to the life before thine eyes 27. The Cainicall Church drives a suttle Trade with externall Ceremonies and will appease God with some externall thing or other it will be outwardly an accepted and adopted child it must down right be called honest godly holy and heavenly it adorneth and trimmeth up it selfe very finely and standeth mightly upon its Calling which it hath it selfe Ordained and Instituted it makes a very specious and Renowned shew in the white sheepes cloathing and therein lodgeth the High Priest of selfehood without Christs Spirit and rules and masters the worke of the outward letters and whosoever learneth to transpose and compose the same boldly and bravely according to their forme of forged opinions he is an high Priest in their Office and Order he putteth Christs garment of innocency on him for his Cloake and Covert 28. The other party of the confused cainicall Church cryeth out and holdeth forth the Goodly glistering childe to m m m
line their Age which the Spirit setteth down denoteth the * * * Note Times how long each Dominion and government both the worldly and Spirituall or Ecclesiasticall Kingdome should stand in its forme and Structure that is to say how long each * * * Beginning growing arising prevailing Monarchy of the Secular and wordly power and domination should continue and so likewise of the Spirituall Monarchy 33. And these * * * Or Monarchs Monarchies of the wonders are forthwith represented out of the first Twiggs springing from the beginning of the humane tree that is they are set forth in each line in Seven numbers from Adam through Cain even unto Lamech and in the other line from Adam unto Jared by which Numbers and Names the Spirit pointeth in each line especially at Seven of the forth-proceeding properties of the Tree and powers of the wonders intimating how the powers of the wonders should afterwards bring themselves into Goverments and how one figure should arise out of the other and how one should destroy and break down the other and set forth out of the destruction another forme as it hath been brought to passe in the * * * Ecclesiasticall and Temporall Spirituall and worldly Goverments for alwayes the worldly Government is to be understood with the Spirituall for the outward formed Word in the dominion and Regiment of nature doth evermore set forth its forme by with and in the Spirituall or Ecclesiasticall forme or manner of Discipline therefore observe and marke here with precise Exactnesse 34. There are Seaven Times appointed to proceed from the Tree of life in the word of power the first proceedeth from the pure life of Adam for before the creature the life was in the word whence it was brought pure into the Image this continued untill the fall from this pure life there springs forth a twigg in the inward Kingdome this same was Abel but being the fall hung on him externally this same pure life was carried through Death into the holy world this signifieth and pointeth at the Kingdome of Christ who should bring us through Death into the pure Life 35. The Second time begins with Seth for Moses saith that Adam was an hundred and thirty yeares old and begat a Son in his own likenesse and called him Seth understand he was such an Image as Adam wâ—s after the fall and was set in the Spirituall Line of the Wonders and Cain also with him in a worldly naturall line of the wonders for both * * * Secular and Ecclesiasticall Kingdomes goe together Seths time continueth till the Deluge and beareth the Supremacy even to the Deluge or Noahs floud 36. The Third time begins with Enos under Seths time and carrieth forth it selfe all along as a Spirituall Ministry or Knowledge of God under Seths time as an hidden Kingdome and continued till Abraham to whom the Covenant of Christ was established in the flesh 37. The Fourth time begins with Cainan which is the Spirituall forme in prayers and Spirituall offrings wherein the word formed it selfe in the wisdome and carried it selfe forth all along under Seths and Enos his time and manifested it selfe with Moses like as Enos his time was first truely manifested with Abraham with the promise in the Covenant this time of Cainan continued in its manifestation and dominion under Moses till Christ in the flesh 38. The fift time begins with Mahalaleel and t is the Reception or formation of the Angelicall forme viz. of the new Regeneration out of the Covenant and goeth Secretly all along under the Ministry of Enos under Seth and Cainan in the word of the promise through all the Three times and did manifest it selfe with the fulfilling of the Covenant in the humanity of Christ where the true Mahalaleel and Angelicall Image which did disappeare in Adam was again manifest in the humanity of Christ. 39. The Sixt time begins with Jared which is the spirituall Priesthood under the externall where outwardly Seth Enos Cainan Mahalaleel were in their Times in their Orders or outward formes as the ministry and preaching of Enos concerning God and his beeing and will so likewise the preaching of Abraham concerning the Covenant and Circumcision Also Moses with the Book of the Law under all these the inward Priest Jared went along hiddenly Inwardly this Spirituall Priesthood is Christ in the new man and outwardly in the selfe-elected Priests it is Babel 40. This Sixt time began in the Kingdome of Christ after the Death of the Apostles when as men chose themselves Teachers out of favour and outward respects that is it did even then first open it selfe out of the * * * Or vaile hiddennesse of the shaddow and put it selfe forth in the Churches of Stone where the Church stood in stead of the holy Temple of Christ then indeed the holy Jared viz. Christs voice ruled in Christs children internally but externally the Cherub with the Sword did onely bear rule for the outward authority which these selfe-elected Priests doe manage is the Sword of the Cherub which is signified in the Name Jared * * * That is in the word JARED the Language of Nature doth emphatically expresse that the Sword of the Cherub should Domineere the whole Time of the Sixt Seale among the Priests who should have taught the Love of Jesus but by this Sword they fall AMEN which powerfully forceth it selfe forth all along in the word in the language of Nature 41. This sixt time is hidden and manifest it is known and also not known for Christ said my Kingdome is not of this world So that this time hath been faine to passe away as it were in a Mystery under Antichrist where inwardly in the children of God Christs Kingdome hath been manifest but in the Rest who have also lived under this time and have been called Christians Babel and the Antichrist hath onely been manifest both in the Priests and their Hearers for they which have been borne of God have heard the true Jared viz. Christs voice in them but the other have heard onely the Outward voice in Babel viz. disputation and Contention about Christs Kingdome 42. For all warre which the Christians manage is onely the Sword of the Cherub proceeding from Babel true Christians wage no war for they have broken the Sword of the Cherub in the death of Christ and are dead with Christ and risen againe in him and they live no longer to the externall Might and Dominion for their Kingdome is manifest in Christ and is not of this world 43. This Sixt * * * Or sixt Seal Kingdome beginneth after the death of the Apostles and continueth with its outward Government even to Mount Zion till translated Enoch doth again appear in Spirit and power for Enoch is the propheticall Root and holdeth in his * * * Or Regiment Dominion Noah Moses and the Sword of Elias at the End of this
hiddennesse in the Covenant Noah cursed * * * Or it him and said he shauld be a Servant of his brethren 11. For he said blessed be the God of Sem and let Canaan be his Servant God enlarge Japhet and let him dwell in the tents of Sem The God of Sem was he who had espoused or incorporated himselfe with the Covenant in the Seed of the woman the figure and type of this in the Spirit was Sem and Japhet was the figure of the poore Soul captivated in the monster God should let this Japheticall or Soules property dwell in the tents of Sem and enlarge it in Sems figure 12. But Hams figure according to the monstrous spirit should not have any dominion or Reign in the life of the new-birth but be only as a servant or as an instrument without selfe-will or any peculiar life of Selfeness must serve and administer to the use of the Spirituall Kingdome in manner as the night is hidden in the day and yet 't is really there and yet so as if it were not and it is the Handmaid to the dayes operation and power 13. Thus in like manner the Spirit did expresse how the three properties of the humanity viz. the womans Seed and the creaturall Souls Seed and the Earthly Seed in Hams figure should stand in their place order and rule in the Regeneration in the Spirituall Kingdome and thereby it did declare and point at the Kingdomes of the world intimating that this same figure would all along put forth it selfe in the Kingdome and Dominion of the * * * Or mankinde humanity upon the Earth and thus keep its figure externally so long as mankinde should live in the dominion of the four Elements as it hath thus fallen out 14. For Sems figure passed in the Covenant upon Abraham and Israel among whom the word of the Covenant was manifested and spoken forth and Japhets figure went along in nature viz. through the wisdome of nature in the Kingdome of nature whence the Gentiles arose who looked upon the light of nature and Sems linage looked upon the light in the Covenant thus Japhet that is the poor captive Soul which is of the Eternall nature dwelt in Sems tent viz. under the Covenant for the light of nature dwelleth in the light of Grace and is a tenant or inhabitant of the light of Grace viz. of Gods light it is even as a forme or framed Substance of the unformed un-comprehended Light of God 15. And Hams line passed upon the Animall beastiall man proceeded from the Limus of the Earth in which was the curse whence the Sodomiticall and almost wholly brutish people did arise who esteemed neither the light of nature nor the light of Grace in the Covenant 16. This signifieth and pointeth out the outward part of the Soul from the spirit of this world which in the regeneration in the Spirituall world shall be a formed and very fixed will which may not or desires not to rule in the manner and condition of a Selfish peculiar Spirit but shall be as a Servant and Minister of the creâ—turall Soule and Gods Spirit in the holy lights Image it shall not be manifest in any Selfe-full arrogative understanding of Selfehood but remaine hidden as the night is hidden in the day and yet it is really there 17. For the Animal Soul shall not inherit the Kingdome of light although it shall and will be therein yet it hath no dominion or predominant vertue of its Selfenesse as an Instrument is a dead sencelesse thing in reference to the master and yet it is the masters Toole wherewith he maketh what he pleaseth the same in like manner we are to understand concerning the Animal Soul in the Regeneration 18. But in the Time of the four Elements it will have the upper hand and Sway for it hath brought it selfe into a proper selfehood and Imaginative life of Selfish propriety and therefore God hath accursed it and condemned it to Death so that it must dye to Selfe-hood 19. For when Adam did awaken the earthly properties out of the Limus of the Earth in his desire so that they went forth out of their just accord and mutuall Harmony each of them into its own selfe-will and lust to behold and looke upon its Selfe as a peculiar selfe-Life the beastiall Soul was hereby brought to its predominant power and force and this same is Hams property which God hath ordained to be Servant under the Angelicall Kingdome and Cursed its jeering Scorning Power in that it did mock at the heavenly Matrix and set forth its own figure and forme 20. The Spirit saith in Moses that Sem and Japhet took a Garment upon their shoulders and went backwards to their Father and covered him Gen IX Vers. 23. so that their faces were turned backwards and they saw not his shame O thou wonderfull God! How very Mystically and Secretly dost thou carry thy works who would know and understand thy wayes if thy spirit did not lead us and open the understanding 21. Both these brothers tooke a garment upon their shoulders and covered the father wherefore did not one doe it alone or wherefore did Noah drink himselfe drunke and lay so naked with his shame This reason looketh upon as if there were nothing more in it but onely an Hystory of such an Act but being that Ham was thereby cursed and made to be a Servant of his bretheren and not onely he but also all his posterity out of him we see thereby very clearly what the Spirit doth hereby signifie viz that it is a Type Character and figure of that which should afterward come to passe 22. The Earthly spirit which the Devill had made monstrous was a Scorner and jeerer of the heavenly birth it indeed saw the shame which it must bear upon it as a Monster but He went away as a Beast and mocked the new regeneration of the heavenly Matrix but Japhet viz. the poor Soul and Sem that is the disappeared Heavens Image which was moved stirred or quickned againe in the Covenant they tooke a Garment upon their shoulders this Garment was the new humanity which should open it selfe out of the Covenant out of the Angelicall world 23. And they went backwards and covered the Fathers shame this intimateth and betokeneth that the free-will of Selfe must and shall wholly turne it selfe away from the beastiall Monster of Selfefulnesse and ownhood wherein the shame standeth open and enter againe into the Resigned filiation or child-ship and goe no more forwards but retire again backwards and must take the Garment of the new humanity viz. Christs innocency merit and Satisfaction upon it and therewith cover the shame which our father Adam hath with the monster passed upon us by inheritance This was the Type which was here set forth 24. And that Sem did not carry the Garment alone and cover the father doth figure out unto us that the Soul viz. Japhet that
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
the end of dayes shall purge the floar the Ninth number is the heavenly Tincture of the fire and light and the Tenth number is the Love-fire viz. the Triangle of the holy Trinity in the majesty Signified enough to those that are our school-fellowes The 40. Questions it is explained at large in the Fourty Questions of the Soule even the Philosophick discourse at the beginning and entrance of the same Questions 21. Out of these Ten properties of the Names in the line of the Covenant the Oracle viz. the divine voice was made manifest in Abraham and therefore the Spirit of the Lord commanded him to goe from his own Countrey and from his kindred for the voice of the divine manifestation with the Messiah or Christ should not come forth out of his Kindred viz. out of his owne bloud but out of God but yet in him lay the vessell viz. the Ens in which the divine voice would manifest it selfe and therefore because another Seed should be introduced into his owne feed viz. an heavenly Ens Joh. 3. he commanded him to get out from his kindred and fathers house 22. For the possibility and Ability to the divine manifestation did not stand in mans Ens but in Gods but mans Ens must come thereunto that so Adams heavenly disappeared Ens might be quickned in Christs living Ens and in Christ arise from death therefore God said to Abraham get thee into a Land that I will shew thee here the Spirit signifieth that he should not see God in his fathers Countrey that is in the earthly man but in the Land which the Lord would shew him in his Seed which was another Seed out of the divine Ens in this strange Seed he would blesse his own seed that is tincture it with the divine tincture of the ninth number in the Sacred Ternary even with the Tincture of the holy spirituall world 23. For thus said the Lord to Abraham Gen. XII 1 2. Get thee out of thy Countrey and from thy Kindred and from thy fathers house into a Land that I will shew thee and I will make of thee a great Nation and I will blesse thee and make thy Name great Thou shalt be a blessing I will blesse them that blesse thee and curse them that curse thee The Great Name which he would make him in his seed that was not to be understood onely as to the Kingdome of this world for Abraham was onely a stranger upon the Earth and must wander up and downe from one place to another and possessed no Princedome or Kingdome as the great Names of the Gentiles out of the Sensuall compacted tongues for he was to be a stranger and Pilgrim upon the Earth in the promised Seed and blessing for Christ said also his Kingdome was not of this world 24. But the great Name which should be a blessing wherein God would blesse all Nations was the hierarchy of Christ in the Covenant which would open it self in Abrahams seed This was an Eternall great Name of a Royall Hierarchy of an Enthroned Prince in divine Power and Omnipotence which should rule over the Curse for God said he would curse them that cursed him viz. the apostate revolted Devills and all wicked men who would curse this holy Seed and blessing upon their Head this Seed should tread 25. And here under Abrahams great Name and blessing the person of Christ is wholly to be understood for he said in thee all Nations shall be blessed and thou shalt be a Blessing Now all the families of the Earth could not be blessed in the outward mortall man of Abraham for Abraham dyed and his children and grand-children were a long time strangers Servants and bond-men in strange Countries as in Egypt for three hundred years and upwards and had no Scepter till under Moses who also was no King but a Prince of God which Princedome continued unto King Saul where they would indeed have a King against Gods command and will whom notwithstanding God did afterward reject and set up David to be King out of the propheticall spirit in the compacted Mentall Tongue under Christs person who should bring forth and manifest the geat Name and Eternall Blessing 26. But here now we are rightly to understand what the Person of Christ should be under this Name and Blessing not wholly a stranger or another person which should not be out of Abrahams and Adams Seed as some doe erre concerning it and install or set Christ onely in the promised Seed viz. in Abrahams promised Seed wherewith the poore captive Soul would be little benefited also hereby the * * * The Resurrection of our Earthly Bodies Resurrection of the dead out of these our present bodies would be wholly nullifyed 27. For if Christ were wholy another then also another or wholly a strange person must be borne in us out of Christs seed and flesh which would not be I or my selfe but wholly another man as some doe Erre that we are so borne of Christ as the dew is out of the morning which indeed is true but my I-hood or personality which was created in Adam out of the divine Ens viz. out of the good part of the Ens of the Earth which came forth also out of the heavenly worlds being as to the good Ens into a Coagulation must also be therewith joyned as the like is also to be understood in Abraham 28. For God said in thee all Nations shall be blessed he said not alone in me but he said I will blesse thee and make of thee a great Nation and make thy Name Great and thou shalt be a blessing thou thy Self shalt be it that is Christ should become Abraham and Abraham Christ. 29. For the Seed which disappeared in Adam and dyed to the mentall life into which God engrafted or incorporated the Limit or Aym of his Covenant with the quickning Word the same is that into which God would introduce his Blessing viz. the living divine heavenly Ens and would blesse Abraham and Adam and their children in this re-quickned Ens or disappeared Seed and make them truely alive the living Ens of the word in the Covenant and the Adamicall disappeared Ens in Abraham should become one person and body for the same are one kinde of Ens. 30. But the poysonfull malignant Sensuall desire which the Devill had made monstrous had shut up this holy Ens in Adam in death and covered it with the grosse earthly property like unto a fair piece of Gold which were changed into Lead so that one would say the Gold is dead and gone and t' were truely so indeed if the Artist did not again redeeme it 31. Thus likewise the heavenly Artist would not reject Adams disappeared Gold and make clean another new thing but he tooke his own Tincture and of his own Gold out of which he had made Adams Gold and tinctured Adams Gold with his own Gold even with his Tincture that is
Abraham in a vision and established the Covenant with him in his Seed and how Abrahams faith laid hold of the Covenant which God accounted unto him for Righteousnesse and how God commanded him to offer Sacrifice and what is thereby to be understood MOses saith After these things it came to passe that the word of the Lord came to Abraham in a vision and said Gen. XV. Vers. 1 2 3 4 5 6 7. feare not Abram I am thy Shield and exceeding great reward but Abram said Lord God what wilt thou give me seeing I goe childlesse and the steward of my house hath a Son this Eliezer of Damascus and Abraham said further To me thou hast given no Seed and lo this son of my servant will be mine heir and behold the Lord said unto him he shall not be thine heir but he that shall come forth out of thine own bowells shall be thine heir and he commanded him to goe forth and said looke towards the Heaven and number the Stars canst thou number them and he said unto him even so shall thy Seed be Abraham beleeved God and that was counted to him for Righteousnesse 2. In this portion of Scripture lieth the Root of the Christian Faith for God said to Abraham that he was his Shield and Reward that he would give him the seed out of his loins God would be Abrahams reward and give him a Son of his own whose Seed should be as the Stars in heaven which are innumerable and his Stewards son should not be heir viz. the Animall humane Seed full of the Serpents Ens shall not inherit but Gods Reward Gods Ens He would give in his Reward into his Seed viz. into the Power of his loines which should be a Seed like unto the Stars of Heaven he looked upon the Seed in the Covenant viz. upon the Eternall Kingdome which should be as the Stars in Heaven so pure bright clear and innumerable and this Abraham beleeved and it was imputed to him for Righteousnesse 3. Beleeving here is this much viz. he received and laid hold of the word he tooke it into his desire viz. into the humane Ens the Aym in the Covenant in the formed Compounded word viz. in Abrahams nature and property Received the Speaking word of God viz. the Promise and both these were formed into One and in this One Abrahams faith was Right for God counted the word which Abraham received into his faiths desire unto him for Righteousnesse for propriety and for Justification 4. For thus received or in-taken word justified the creaturall word viz. the expressed created word understand that word which had formed it selfe in the humane property and brought it selfe into a creature and put it selfe forth out of the Three Principles into an Image in which Image the Selfe-will had through desire and lust elevated it selfe with the darke worlds property viz. in the fire of Gods Anger and introduced it selfe into an Earthly grossenesse into which Grosse Image the Devill also had introduced by the Serpent his Ens will and desire 5. Now the living Eternall-Speaking holy word came forth out of the Light 's and divine Love's property to help this Ens this compacted Word and created Image and became its Reward this same Abrahams naturall word and power received into it selfe and this same Word of God intaken and fixed in the desire justified Abrahams Corrupted word it was his Righteousnesse the same destroyed the Anger and ruinated the Devills desire and will understand in mans Ens viz. in the formed word this was effected 6. For there is no Faith without Gods word and power therefore Abraham did now take Gods power and promise into his Ens in him and formed or conceived the same into a Substance of his Spirit this was the Faith of Justification that Gods word and the humane will and desire came into one spirituall Substance Thus God accounted the Received or in-spoken Apprehended Word unto Abraham for Righteousnesse viz. for propriety and this is the ground and root of faith that he tooke in or imprinted Gods promise into his desire as his very own and let not the same passe from him in Doubt as Jacob did who tooke the word of promise into him and said I will not let thee goe untill thou dost blesse me and wrestled the whole night with the word of Power untill he obtained victory so that the promised word gave in it selfe to him for propriety viz. to a blessing or a great Reward as here in Abraham 7. Thus understand us very accurately the Incorporated word of the Covenant in Paradise which God promised to Adam concerning the bruiser of the Serpents head did here at present wrestle through Jacobs formed word of the humane property with the new promised word viz. with the living word which did at present move it selfe in him and would that the corrupt humane Ens might be blessed with Gods Love that the wound might be healed and it did long and pant after the fulfilling of the Covenant that God would be pleased forthwith to introduce the holy Ens of his heavenly essentiality into mans Essence that Christ might be born out of Gods and mans Essence therefore Let Christendome know that Faith is not onely an hystory or knowledge but a reall Substance 8. Faith is nothing else but the uniting of ones will to God and the receiving of Gods word and power into the will that so both these viz. Gods will and mans will become both one Substance and Essence that the humane will be even Gods will and even then Christ in his Suffering death and Resurrection is accounted unto his own humanity for Righteousnesse so that man becomes e e e Viz. Christ· Christus or the Anointed understand according to the spirituall man and thus we put on Christ in Abrahams faith and are twiggs shoots and branches in his vine and the Temple of God he that teacheth and beleeveth otherwise is yet in the compacted un-contrite or un-cloven Tongue of unbeleefe in the whoredome of Babylon 9. This is the true reall ground of our Christian faith that as Abraham put on Christ in the faith so we also at present doe receive and in our heavenly part of the humanity put on Christ in his humanity according to the heavenly worlds Essence in the same flesh and bloud which Melchisedech represented and brought to Abraham in the heavenly bread and wine viz. in the Type thereof yea wholly receive it into our Ens of the heavenly worlds Essence which dyed in Adam and become alive therein and arise from death in Christ and dwell very essentially with our spirituall man in him and even then he is our own Righteousnesse we in him and he in us Onely One Christ One God One Faith One Tree in the Paradise of God in the Stem which is God and in the Power and vertue thereof which is Christ and in the branches of the tree which are we Christians wholly One Tree
not two we understand not herein the grosse beastiall man full of the Serpents Ens which shall not inherit the Kingdome of God John 6. but the true man which God created in his Image 10. Let Master Sophister or wiseling of Babel looke us right in the face and see what spirits child we are we understand not the Beast but the man Christ which dyed in Adam which was againe Regenerated out of Abrahams Seed and deprived death of its might and destroyed Hell in man and slew the Death in us and arose againe from death and liveth for ever the same we meane by a Right Christian and not Calves and Oxen Dogs Adders Serpents Toads and the like who would with their Beasts of vanity be outwardly Adopted and Regenerate children of God no such Beast cometh into heaven onely and alone and none else but a Christ viz. a childe of Christ which is born of Christs flesh and bloud * * * Rev. 22 1â— without are Dogs 11. Therefore Let it be told thee O Babel thou ridest upon the Dragon of thy own contrived halfe devillish and halfe beastiall tongue in thy own words and will and hast not Abrahams faith viz. in the received and formed word which became man but thou howlest with the Dogs and wilt with thy snarling jeering contentious dogs-will in a strange childe be Abrahams heir 12. But God said to Abraham thy servants childe shall not be thy heir but he that is begotten out of thy loynes who is borne of the Faith of Righteousnesse he shall be Gods heir and not the Son of the bond-Woman viz. the Strange introduced grosse beastiall Serpents Ens. 13. And God said to Abraham I am the Lord that hath brought thee out of VR of the Chaldees to give thee this Land to inherit it Genesis XV. v. 7 8. c. to the 17. but Abraham said Lord God whereby shall I know that I shall possesse the same and he said unto him take me an Heifer of three years old and a Shee-Goat of three years old and a Ram of three yeares old and a Turtle-Dove and a young Pigeon and he tooke all these and divided them in the midst and laid each Piece one against another but the Birds he divided not and when the fowls fell upon the Carkases Abraham drove them away and when the Sun was gon down a deep sleep fell upon Abraham and lo an horror of great darknesse fell upon him and he said to Abraham by this thou shalt surely know that thy Seed shall be a stranger in a Land that is not theirs and they shall be compelled to serve and be afflicted 400. yeares but I will judge the Nation whom they must serâ—â—â— and afterwards I will bring them out with great Substance and thou shalt goe to thy fathers in Peace and be buried in a good old Age but they shall come hither againe after foure Generations for the iniquity of the Amorites is not yet full now when the Sun was gone down and it was darke lo a Smoaking furnace and a fire-flame passed between the pieces Here the right figure of Christs Offering for the humanity is represented and also his suffering and death his persecution and also his victory is deciphered herein and likewise the Man of Sin and vanity intimating how he must fill up his measure and whereunto each is appointed 14. God gave Abraham the Signe how it should goe with his Seed in that Abraham said Lord God! whereby shall I know that I shall possesse the same then God set the figure of the Seed before him for he had comprehended it in his Faith which was made his righteousnesse and shewed it him in a figure for the Offring signifies the Offring of Christ the three sorts of Beasts viz. the Heifer Shee-Goat and Ram each three yeares old betoken the part of the outward humanity of the time viz. out of the limus of the Earth 15. But that they must be three yeares old betokens the whole outward threefold man of the Sulphur Mercury and Salt viz. the three properties of the three Principles which lye in the Earth in one Essence or Substance 16. And that Abraham divided these three beasts and laid one right over against the other Signifieth the twofold limus of the Earth viz. the Grosse property out of the darke worlds property and then Secondly the limus out of the heavenly worlds property which lieth in one Compaction in the Earth whence man was created as to the body 17. But that Abraham divided them signifies that the grossenesse which Adams desire introduced must by death be Separated from the purenesse of the humanity and one must lye right opposite to the other and be divided from one another each into its property as light and darknesse are divided and yet are neer one another 18. The Turtle-Dove betokens the poore Soule captivated in this beastiall property and the young Pigeon signifies the inward disappeared humanity of the poore Soule which shall become young againe in the offring viz. a new birth 19. But that the two Doves were not divided but offered whole Signifieth that nothing shall be taken from the Soule and from the inward man of the heavenly limus they shall remaine whole and entire in their Substance and be offered whole to the Angry fire of God in Christ and be brought quite through the fire of Anger through death viz. through the great darknesse and horrour of death and hell as this was the figure thereof 20. When Abraham had set forth his Offring he fell into a deep sleep and horror and great Darknesse did encompasse him the sleep Signifieth the death of Christ and the horrour the wrath of God viz. the Abysse of Hell and the darknesse the Darke world into this the word which had given in it selfe into Abrahams faith to be a Seed of the children of God should enter with the Offring in the whole humanity both with soule and body and â—esigne it selfe up wholly to the Anger of the father to be devoured 21. And the Enkindling of the fire which passed between the Pieces was now the holy fire of God which came forth out of the holy burning viz. out of the Love-flaming word which gave in it selfe to Abrahams faith in the humanity of Christ in Soul and body when he stood in the fathers Anger in the death and darknesse in Hell and cast the humanity in Soule and body unto the Anger and changed the Anger into Love-fire for the wrath of the father according to the Eternall nature of the darke world which was enkindled in the humanity must in the humanity receive such an holy Ens wherein the Anger might in its fire be changed into a light or Love-fire 22. This holy Ens in the word of faith must enter into the great horrour of Gods Anger for the Soule stood therein essentially in its property it is out of the fathers fire-property out of his Strength and omnipotence viz.
For in Abraham the inheritance of the true Sonship was again manifested but Ismael was not born of the inheritance of the Sonship but of the rejected Seed but now God offered again out of free-Grace his holy inheritance in Abraham that he would generate the rejected Seed in this new Mother which gave in it selfe into Abrahams Seed again in himselfe to a childlike Seed 57. Not that the rebellious Runagate Adamicall will in the Selfe-hood in Ismael should be received into this Mother no the same is wholly cast out with Ismael in all respects from the filial Inheritance he cannot be born anew unless he dye to his selfe and own willing and come in a converted will to God in Christ as the lost Son who neither wills nor desires any thing from a naturall proper Right but onely that the Lord of the Goods would have Mercy on him and receive him again to be a Day-labourer This converted will God doth * * * Text. Engraft or in-linage take in to his gratious free-given inheritance viz. into the goods of Abraham in Christ and maketh it to be Heir in Isaac's goods viz. in Isaacks freely given Inheritance in Christ. 58. Ismael was cast out from Abrahams viz. from Gods goods that he might come unto his Son to whom he gave the whole inheritance and entreat him for the filial inheritance for the naturall Adamicall man had lost it and that which was lost was again freely given to the Covenant of Abraham viz. to the blessed Seed that is to the man Christ and he now doth freely give it unto them who come unto him 59. All men who come unto God the Father and pray unto him for the Eternall * * * Or Sonship Adoption unto all them he giveth the Adoption in his Son Christ unto whom he hath freely granted the whole inheritance viz. the Hierarchie of mankinde viz. the possession of the Throne of the Angelicall World even in the place of this world and given unto him all the power of rule and dominion as he said Matth. 28.18 all power in Heaven and in Earth is given to mee of my Father 60. For God the Father ruleth the place of this world in his Son Christ and all men who now come unto God they come to him in Christ who is the Lord viz. the mouth of his Father 61. Christ is the Staffe wherewith he guides and feeds his sheep in Christs voyce all poor Sinners who turn to God are born to a new will and life and in the filial birth in Christs voyce they dye wholly unto the own will of selfehood in Christs death 62. For Christ is dead to the humane Selfehood in the Fathers Anger and buried with the will of Selfe in the eternall death and is risen again in his Fathers will and liveth and ruleth to all eternity in his Fathers will 63. God the Father introduced his Voyce and Word viz. his manifestation into the Seed of Abraham viz. into mans will of Selfe and brought that will of the humane Selfehood with his own introduced voyce into the death and into hell which death and hell were manifest in the Selfehood of mans own will and in the Power of his manifested voyce He did destroy the death and hell in the Voyce and Word of mans Selfehood so that man should not any more will to himselfe but what he now willeth the same he must will in the manifested voyce of God 64. So long as Ismael * * * Or would take the inheritance willed in the voyce of his scorning contemning Selfe he could not be heir of these introduced free-given goods but when he hath turned to God and forsaken the will of Selfe then God also sendeth the Angel to him even while he is in his Mothers Wombe and saith * * * Gen. 16.9 Return again to the free and humble thy selfe under her hand and thou shalt live 65. For Ismael was run away from God in the wombe which signifies the fugitive runagate nature of man in Selfehood and in the Mothers wombe God sent him an Angel to recall him noting that * * * Note all wicked men are called inwardly by the voyce of God while they are yet in the wombe and also the time of their whole life in their own essence and beeing Onely the naturall will of Selfehood stoppeth its hearing so that the voyce of God is not manifest therein 66. That is like as the Sun shineth all the day long and giveth it selfe unto every Essence which will but receive its power so likewise the voyce of God soundeth through all men to recall and reclaim them the whole time of their life so soon as the Seed is sown in the wombe the voyce of God is sounding or working therein to a good fruit but on the contrary also the voyce of Gods Anger soundeth in the Essence of mans Selfehood there is a continuall combate betwixt them as with heat and cold that which gets victory of that is the fruit this strife continueth as long as man liveth in this world 67. Therefore we declare with good ground that men ought not to make conclusions concerning the children of Gods Saints as if God had so out of his purpose begotten one to condemnation and hardned him that he could not come to the Adoption and chosen in himselfe another that he could not be lost it is a meer groundlesse fiction There is no footing or foundation at all for it either in the book of Nature or in the holy Scripture it proceeds from the Abyss and bottomless smoaky pit of darkness and hypocrisie 68. By the * * * Or the Stems Tribes of the Saints in whom the divine Covenant hath opened it selfe viz. by the Patriarchs as Adam Noah Abraham Isaac and Jacob there are alwayes two figures represented viz. Christ and Adam a good and an evill man 69. Cain Ham Ismael and Esau were types of the corrupt man and Abel Sem Isaac and Jacob were types of Christ who opened himselfe in this line and set himselfe forth before the corrupt children of Adam as a light and Preacher to convert them 70. For * * * Joh. 3.17 God hath not sent his Son to condemn the world viz. the poor corrupt man but he hath therefore sent him into the world among the Godless crew of evill men to teach and call them and those who have a willing desire to hear he will save even those that have but a sparkle of the divine Ens which is capable of hearing in them The quickning and renewing voyce of Christ doth cry and call in that little spark which is in all these that is it bloweth up that little spark that it may become a divine fire 71. And that we may open wide the eyes of the blind Selfe-named Christendome and also of the Jewes in their boasting that they may not so brag and stand upon their knowledge as if they onely were
eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
Soul in this pretious Covenant and Oath doth wholly give up it selfe with a broken and contrite heart to Repentance then the Oath of God in the Covenant of Jesus Christ stands open to it in Beer-sheba viz. in the Soules Contrition where God in Christ Jesus hath sworn that he will not destroy the poor Soul and its children and grand-children nor do any hurt to this Land of the Soul viz. to the Body of the humanity 22. Thus now we ought stedfastly to trust our dear Immanuel Jesus Christ who hath sworn a pretious Oath to his Father in our Soules property that he will not turn away his Mercy and love from us we should but come to him in Beer-sheba and receive the Oath as our own that is with contrite penitent hearts 23. And Moses saith further When this was don then Abimilech arose and Pichol his field-Captain and they returned into the Land of the Philistins that is to say when God the Father had given over the humanity to his Son Jesus Christ with this Covenant and Oath then he went with his regiment or host viz. with Pichol that is with the outward nature again into the Land of the Philistins that is into the dominion or Regiment of the outward and inward nature which is * * * Or Philistineall Philistrean that is inclined to Good and Evill this denotes that the poor Soul although it hath taken on it the Covenant and Oath of God and sworn with Christ to God yet it must in this life time dwell in the earthly body viz. under the heathenish * * * Or Philistine philistrean essence of the flesh which is a constant adversary to this King Abimilech viz. to the poor Soul and onely forsaketh the Covenant and Oath and brings it selfe in its * * * Or Philistine philistrean selfish lustfull concupiscence and desires into selfehood as into its own Land 24. And hereby it is signified to the poor Christians that they must lodge and lye with the new birth in this * * * Philistine Land Philistrean land or house of flesh as meer strangers and cannot be wholly freed in this life time for Pichol the field-Captain of the Soul viz. nature must have its rule and work in this time in evill and good and be an hard Cross and continuall Temptation to the pretious Image of Christ viz. to the new-birth by which cross the noble and dear Tree of Pearl is moved stirred and caused to spring and grow as a tree which comes out of the earth must grow in heat and cold in wind rain and snow so also must the pretious little Tree of Jesus Christ which is a stranger with Abraham in Beer-sheba viz. in the Earthly Cottage 25. And the Spirit in Moses speaketh further saying Abraham planted trees at Beer-sheba and there preached of the Name of the Lord the Ever-living God and was a stranger in the Land of the Phylistins a long time this is as much as if he should have said The spirit of Christ in Abraham when the Soul hath received the Covenant and Oath that it is contrite in true repentance doth plant trees in Beer-sheba that is it bringeth forth heavenly branches in this penitent heart in the Strange Land the earthly man and preacheth from these new branches of the Name of the Eternall God and dwelleth a long time viz. the time of the whole earthly life in this * * * Philistine philistrean Cottage 26. And this is a reall figure of the poor penitent Sinner which in Christs Spirit becomes a new creature according to the inward man shewing how he must enter into repentance and plant out of Christs Spirit the little tree of Christ in his contrite and truly broken minde and dwell also with this little Pearl-tree of Christ among a company of wicked men in a strange Land viz. in the evill corrupt flesh and bloud and there teach of the Name of God and instruct the heathenish and * * * Philistine Philistrean children that they in his Preaching may come to him in Beer-sheba that is into true and unfeighned repentance 27. Thus very exactly doth the Spirit in Moses play here with the type of Christ under an externall history in a simple child-like form and shews us how we must continually stand in temptation tryalls danger and opposition and how God doth thus wonderfully deliver his children that even those of whom they are afraid and do also wish them no good must at last make a Covenant of peace with them in their conscience and also how the poor Soul by reason of great fears and horror hath no rest in it selfe unlesse that it come through earnest repentance in Christ to God and make a Covenant with Christ in God so that the poor dejected conscience and nature be comforted without this there is meer distress anguish horror unsettlement as hapned to Abimilech when he was enkindled in false lust towards Sarah then God terrified his Conscience that he went to Abraham and humbled himselfe before him and with great recompence and gifts made a Covenant with him thus also it goeth with the children of Christ when they endure temptation and continue stedfast in the faith then at last their enemies must be ashamed and return back as it is to be seen here in this figure CHAP. XLVIII How God Tryed Abraham and sett forth the figure of Christs Offring in his Suffering and Death AFter that the Spirit in Moses had deciphered the figure of the Covenant of God established in Christ Jesus with his children Gen. XXII shewing how we poor children of Eve should and must depart out of this earthly will of Selfness and be born in Christ with a new will and life he here now setts forth the figure how the same should and must be brought to passe how Christ must again offer up our Soul and humanity to his Father even as he also was to be cast as an offring into the fire of Gods anger and wholly dye in the wrath of God to the humane Soules selfness and own will and yet spring forth powerfully with the divine Onely will of God through death and the Anger of God and break in pieces and make a scorn of death which held the humanity captive and so bring the humane Soul again to God his Father into the onely Eternall divine will and * * * 1 Cor. 15.24 deliver up again the kingdome unto him which he had given him in the humanity so that afterward and to all Eternity * * * 1 Cor. 15.28 God might be all in all and the creature might not live any more to its own will but sound onely as an Instrument of a divine Tune in a divine Harmony and the whole Humane tree might be onely one in all its boughes and branches 2. The Spirit in Moses doth sett forth this figure very clearly even to the end of all his writings and
God would provide himselfe a Lamb for the right burnt-offering and hereby he secretly points at the heavenly humanity which God would introduce into Christs humanity viz. into our humanity which should be the Patient Lamb that God would provide for himselfe which Abraham had already apprehended in faith and hints at 18. And that the Spirit of Moses saith They went both of them together understand unto the offering betokens our Adamicall humanity and Christs heavenly supernaturall humanity of divine essentiality that both these should go together to the offering of God as Christ offered on the Cross his heavenly humanity in our humanity to the Father and with the heavenly reconciled ours captivated in the Anger of God and preserved it in the fire of Gods Anger as the Gold is preserved of the Tincture in the fire 19. And when they came to the place of which God had told him Gen 22.9 10. Abraham built there an Altar and layd the wood in order upon it and bound Isaac his Son and layd him on the Altar upon the wood and Abraham stretched forth his hand and took the knife to slay his Son This is now the right Earnestness viz. the figure how God would binde his Son by Adams children viz. by Abrahams children the Jewes that is he would binde our Sin and lay it upon the wood that is hang it on the Cross viz. on the figure of the holy Trinity which was become in man an woodden earthly Cross whereas before the life's cross viz. the figure of the Deity was spirituall and holy in Adam but in the earthly lust it had made it selfe earthly and as t' were woodden thus also the death viz. the dying of the holy Cross in man must be again offered up to God upon a woodden earthly Cross and be again changed out of the earthly death into the holy spirituall figure 20. Christ should not be slain but hung up on the Cross pierced through in his hands and feet for the Anger of God was awakened in the conversation and workes of our hands and feete and therefore also Isaac in the figure of Christ must not be slain and also burnt for he was not the right one but the figure onely in our humanity for he could not accomplish this offring in its powers and it denotes that we are indeed bound with Christ and laid upon the wood and also must dye for Christs sake but with our death we cannot attain this offering as Isaac also could not effect that but the Ens of faith in Abraham and Isaac out of which Christ arose the same did effect it and can yet now in these dayes effect it in the Christians in Christ in his humanity in us 21. And as Isaac was represented in Christs figure as if he were to be the Sacrifice even so Every true Christian must with Isaac enter into Christs figure he must willingly resigne himselfe into Christs death and binde his Sin with the will in the Spirit of Christ and offer it upon the Altar of Christ and with a full and free will dye wholly to Sin then cometh the voice of God as it came to Abraham and to Hagar in the wilderness of Beer-sheba and saith Do not any thing to nature viz. thy Son now I know thou beleevest God 22. But it must come so far with the penitent Sinner as here it did with Abraham and Isaac where Isaac was layd ready bound upon the wood and Abraham took the knife to slay him There must be a very reall sincere earnestness in this matter the sinfull man must binde the Sin with all his thoughts and minde and give himselfe wholly into the process that he will now dye unto Sin and offer it up in faith and confidence to God in Christs death he must take the knife with Abraham into the hand that is he must wholly take and fasten into his minde to Do the work of earnest Repentance in dying to Sin It must come to the reall and effectuall practice and not onely come before the Altar and say I am a Sinner God hath offered Christ for mee and yet keep the sinfull will but he must binde sin in Christs death and lay himselfe wholly with all power and strength on the burnt-offerings Altar upon the wood 23. The evill earthly will must be bound and resigned up with Earnestness and cast upon Gods Altar in Christs death and be also offered up in Christs dying and not onely comfort the sinfull man and flatter it with Christs death saying God takes away sin from us in Christs satisfaction and merit wee need onely comfort our selves therewith and apply it from without to our selves no no but wee also our selves must dye to sin in Christs death and put on Christs offering in his death and as an obedient Isaac wee must cast our selves on Gods mercy in the spirit and will of Christ and arise in Christ in and with him that God may justifie us from the Altar of sin-offering with Isaac in Christ which is the true offering in the figure of Isaac 24. Not as Babel teacheth There must be an entire and sincere earnestness and not onely a comforting and applying promises of consolation but we must with Abraham obey God and then we put on Christs suffering and death and Christs death avails onely in us and here 't is truly said Yee are saved by grace in Christs merit The will of Selfe attains it not but that which entereth into Christs death and dyeth it must come to the death and mortification of the own selfe-will the Soules will must be an utter destroying enemy to Sin in the flesh viz. to the lust of the flesh there must be an opposite enmity between them else Christs death is * * * Note To whom Christs death is not profitable Gen. 22.11 not at all profitable to any 25. And Moses saith The Angel of the Lord called unto him out of heaven and said Abraham Abraham that is when man resigneth up his will wholly and willingly desireth to obey the voice of the Lord having given himselfe into Christs suffering death and reproach that he now will in the cross and suffering hold still and stedfast to God under Christs Red * * * Ensigne Banner then God calleth man with a * * * Twofold double voice as here he did Abraham where God said unto him Abraham Abraham that is he calleth to him in his own Voice in his word and also in the voice of the humane Essence that is he openeth to him the divine hearing in himselfe so that he heareth God from without in his word of his Servants and also from within in his own life's word viz. in the SensVAll Voice which was divided in Babel by the children of Nimrod and formed into the spirits of letters where the mentall Tongue was then compacted Here it ariseth again in the uncompacted SensVAll Tongue so that man heareth what the Lord speaketh in him of
which Babel knoweth nothing nor can know nor will know but climeth up continually in the compacted tongue on the Towre of Babel into an Heaven of humane Selfehood and hath put Christs garment outwardly upon it selfe but it hath not the twofold voice therefore also it doth not hear when God calleth Abraham 26. And Abraham Answered Here am I and he said Lay not thine hand upon the Lad neither do thou any thing unto him Gen. 22.12 for now I know that thou fearest God and hast not spared thy onely Son for my sake That is thus when man hath wholly resigned up his Selfe viz. his own will or Son and put it wholly to the mortification in Christs death then the nature of man falls into Sadness for it hath lost its right its own law and will then saith the Spirit of God by the Soul do nothing to thy nature now I know that it is given up and resigned to me and that the Soul hath now * * * Plerophory an assurance of confidence in God and is fully bold even to leave the outward life for Gods sake and give over its will to mee in Obedience as here Abraham had fully resigned up his will unto God he would now do whatsoever God commanded him 27. And as Abraham did not spare his Son and would have given him up unto death so also God did not spare his Son and gave him to death for us even so should wee also not spare even our own will but rather be willing to leave all whatsoever the own will hath taken possession of and delights in and willingly dye to all Temporalls for Gods sake let it be Principality Dominion or Kingdome Temporall Honor or Goods or whatsoever it may be that is our dearly beloved Son all this a Christian must give over and resigne up in the minde and account and esteem himselfe onely a Servant therein yea esteem his outward life not for his own but in his Minde depart from and forsake every creature and then he lyeth bound upon the wood of the Burnt offerings Altar and waiteth for the Voice of God from Heaven which calleth to him and becomes the Voice and Mouth of his life and this is truly with Abraham to beleeve God where God beleeves in man and then God saith Now I know that thou fearest God and puttest thy trust in him alone for the humane will sincketh into the most pure Being of God 28. And Abraham lifted up his eyes and looked and lo a Ram was hung in a thickett by his hornes Gen. 22.13 14 and he went and took the Ram and offered him up for a burnt-offering in the stead of his Son and Abraham called the name of the place * * * Jehovah-jireth The Lord seeth as it is said to this day upon the Mount where the Lord Seeth This is the golden figure which sheweth that the killing death and dying doth not reach the true man but onely the Ram with his Hornes which sticketh in the flesh and bloud in the Thornes of Sin and it chiefly denotes that the true * * * Text. Soules-man humane Soul in Christ and his children shall not dye in this burnt-offering of God but after that it hath resigned up the will of Selfe then God openeth its eyes that it seeth the Ram behinde it viz. it spieth the will of the wilde evill flesh and learnes to know it which will sticketh with its pushing beasts-hornes in the thorny Thickett of the Devill in flesh and bloud viz. in the desire of the vanity of the world in Selfefull Lust This the Resigned Soul seeth and offereth it up for a burnt-offering in the stead of the true Nature for the right nature is delivered in this burnt offering from the Ram of the flesh the Hornes are the injections oppositions and assaults of the Devill and the thickett of Thornes is the Serpents Ens which the lust of Adam hath introduced 29. Thus wee must understand in this figure that the whole man in Christs person should not be given to the Anger of God as if the Adamicall man should be wholly consumed and devoured by it no but the wild Ram onely the Enmity the opposite will the property of Apostacy and Rebellion but the life's Essence should remain forever the same Adam which God created unto Paradise the same shall remain eternally but the division or dissonant disunion of the life's formes in that they are rent asunder and brought into the property of Selfehood whence strife and enmity is arisen in man I say this evill Ram viz. this introduced infection vain desire and adverse will must be offered up in Christ in the fire of Gods Anger This was the Beast for the burnt-offering The Lamb of God in Adam shall not be consumed in the fire but it must onely shed its bloud it must immerse and sinck it selfe wholly with the humane nature into the One viz. into the Eternall Nothing without all nature and then this place is called here the Lord Seeth that is when the Ram is offered then this place is afterwards the Temple of God where the Lord Seeth 30. And the Spirit of Moses speaketh very hiddenly hereof and saith Hence it is said still to this day upon the Mount where the Lord Seeth the Mount is the life's nature where the Lord hath seen not onely in Abraham and Isaac but he seeth in Christs spirit yet at this day upon this Mount in the children of God when the Ram is offered up then the Spirit of God seeth through nature as the Sun through-shineth a Glass or as a fire through-heats an Iron 31. Therefore a man ought not to be so foolish as to torment his whole life in his repentance and conversion and to offer it up in the fire of death without Gods command but he must onely sacrifice the Sin and Selfe-Love of vanity he must offer up onely the Ram and not do any violence or mischief to nature not strike whip and beat it or creep into a corner and suffer the Body to * * * Note starve for hunger no he must not out of his own purpose Give the Image of God to death but the Ram he must he meritts not any thing by plaguing martyring and torturing himselfe for God hath bestowed his heart to that end to redeem us from Pain and Torment 32. When the Soul with the Right nature hath tamed it selfe from the Ram of the flesh then it must Sacrifice the Ram to the death of Christ but it must remain stedfast in great humility in the Resignation in God and not any further afflict and rack it selfe either with doubts or with any other externall inflicted tortures and also give nature its necessary nourishment and not Enfeeble and distemper it selfe for it is the Temple and the Image of God but it must daily and continually mortifie the Ram in the flesh viz. the selfish lust of the evill flesh and
the will to the Selfehood or ownhood of this world and although the flesh be disquieted being it must forsake what it fain would have yet the true nature and the Soul must not give heed to it Also it must not take care for the sake of the flesh where that should have its maintenance but commit it to God and go on in his calling as a day-labourer in the Service of his Lord and Master and let God take care for the Ram and give it what he please 33. And the Angel of the Lord called unto Abraham out of Heaven the second time and said by my selfe have I sworn saith the Lord Gen. 22. v. 15. to the 19. because thou hast don this thing and hast not spared thy onely Son that I will bless and multiply thy Seed as 〈◊〉 â—tars of the Heaven and as the Sand that is upon the Sea-shore and thy Seed shall possesse the Gate of his enemies and through thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce and so Abraham returned to his young men and they rose up and went together to Beer-sheba and dwelt there This is now the Seal of Faith when man hath wholly given himselfe up to God then God sweareth unto the humanity by him selfe that he will blesse man that his life's essence shall thence forward spread forth it selfe in his Power and grow unto a great Tree of divine Essence in the wisdome whose fruit and knowledge shall be infinite and innumerable as he sware unto Abraham that out of his body or life's essence many Nations should arise also how his life's essence should possess the Gates of the enemies viz. of the Devill and Death as heere he gives a full and pregnant hint concerning Christ and his Christendome how they should destroy the Devills Kingdome and break down his Gate in man This the faith in Gods children is able to do 34. For so soon as the iudgement of the earthly man hath been held in the penitent man so that the Soul rejecteth the will of the evill flesh viz. the will of the Animal Soul and brings it into judgement to the condemnation of death and resignes it selfe up wholly unto God then God sweareth in Christ Jesus this Oath unto the Soul and setts it to be a Prince over the enemies viz. over the proud and haughty Devills even to judge them and obtains full power over them and drives them out 35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe and he maketh a relation of his brother Nahor how Milcah bare unto him eight Sons from whom great Nations did arise viz. the Assyrians who indeed did not spring forth out of the Ens of faith viz. in the line of Christ as Abraham but out of the naturall Adam upon whom also the blessing of Abraham did * * * Passed or went light for the history is so exactly deciphered that a man may see that God hath not onely chosen the naturall line of Christ proceeding from Abraham and Isaac but also the lines of nature in the Adamicall Tree which he would also bring together and manifest himselfe to them and they who would beleeve in God should be engrafted into the line of Christ that is those who should be capable of the divine Ens in the voice of the Lord whose will should direct it selfe to God 36. As wee may see again in this figure how God hath not rejected the Kingdome of nature in man but that he in Christ will deliver it out of the Anguish and Enmity and that a man should and must continue in the Kingdome of nature as Abraham when he had finished this offering he went with his Son and two young men to Beer-sheba and dwelt there by which the Spirit of Moses signifieth that when Abraham had performed this Calling in the figure of Christ before the Lord he returned again unto his naturall affaires viz. unto the doing of this worlds business he went to Beer-sheba that is into the toil and labour whereinto Adam hath brought us where a child of God in the cloven and broken nature viz. in Beer-sheba must work in God with teaching and praying and also in nature with the labour of the hand to maintain the outward man and follow the wonders of the outward world in the formed word and help to form manifest and bring them forth in â—â—â—ure to the Contemplation of the wisdome of God 37. Also hereby is hinted very clearly that a child of God in this worlds being doth not stand daily and hourely in the Operation of the spirituall figure that his Spirit can see and know that onely but also in the naturall where the Spirit of God goes also along working in the work of nature and manifests it selfe in another property in him as it may be seen here in Abraham and all the Saints that God did sometimes manifest himselfe to them in the figure of Christ and sometimes again in the Cross and labour in the Temptation and contrariety of the nature of the corrupt Adam so that they have lived in weakness and infirmities as all Adams children have don and do 38. And we ought not to look upon and consider this figure concerning Abraham in all that the Spirit of Moses and * * * Text. Ezra Note concerning Esdras Esdras hath written down but as a Type of Christ and Adam viz. of the Kingdome of Christ and the Kingdome of nature that hereby God hath represented the figure of Christ and his Christendome how he would again Redeem and deliver them from the Great Toil and Labour 39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented and how the same doth pant and reach after man and how man doth stand here in this life as in a field and growes on Whom sometimes the Sun of divine Love doth eglimpse and shine and sometimes again Gods wrath and Anger and how man must be purged tryed and purified and the chiefest and most especiall point herein is this that a man must give up and resigne himselfe to God in faith and full assurance and hold still unto him and let him work in him as he please and how also he must learn to bend and bow his own nature and lead it towards God that it in all things may desire to be Gods instrument and Servant and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature for the Contemplation of Gods wisdome and on the contrary reject the Own will of the Devill and all desire to Selfehood 40. And we should not look upon the written History of Moses concerning the Patriarchs so blindly as the Jewes and Babel do as if they were onely a meer History no the same is not onely full of the types of Christ and Adam viz. of the old and new man but there are also secret
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
Man 13. As to the part of the beastiall soul of Man that attains not the pretious Image in this life time for propriety the mortall soul either from the Stars or four Elements attains it not onely the inward Soul out of the Eternall word of God out of the Eternall Nature out of the formed word out of Gods Essence according to Gods Love and Anger viz. out of the Centre of the Eternall Nature which hath its Originall out of the divine desire through the eternall * * * Word Verbum Fiat whereby the divine Lubet formeth and fashioneth the wisdome into a Substance to the Contemplation of the Deity This soul is that which is betrothed to Sophia 14. The outward Soul is now betrothed and espoused to the Stars and four Elements to form and bring forth the wonders of Gods formed wisdome in Figures both in words and workes this outward Soul obtains sometimes onely a look from Sophia for it hath the death and mortality in it selfe but it shall after this time be changed again into the first Image which God created in Adam and leave the Serpents Ens to the earth which shall at the end of dayes be tryed in the fire of God where the Serpents introduced desire shall evaporate from it and then the whole Image of God out of all the Three Principles stands in One Essence and even then * * * Ephes. 1.23 God filleth all in all this is here to be understood by this figure 15. Further the spirit of Moses describeth the children of Ismael and relates how he begatt twelve Sons Gen. 25.16.18 from whom twelve Princes arose in their Generations and he setts down at last He fell in the presence of all his brethren here he meaneth before Isaacs generation and yet he waxed great in worldly Dominion before them and potent Nations did arise from him and Isaac with his children and posterity were onely as Pilgrims and travelled up and down from one place to another untill they were at last redeemed from the Egyptian Bondage and possessed the promised Land The inward figure 12 Princes 16. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property which kingdome is twofold viz. six numbers out of the inward life's figure 6 Inward and six numbers out of the earthly outward life's figure 6 Outward viz. the outward visible palpable Man and the inward spirituall Soulish man both these have twelve numbers in the figure whence Twelve Princes arose according to the inward and outward natures property these the spirit of Moses puts in the figure and saith that they fell in the presence of all their brethren to signifie that the twelve dominions of the inward and outward nature of the humane property in its corruption fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe for the Devill had set his dominion and power into these properties 17. But when the promised Seed of faith was conceived in Abraham it did suppress and beat down the Devils power in the dominion of mans Selfe and then hapned the spirituall fall in Ismaels line wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination for Christ killeth the pride of the Serpent in man 18. Now saith Moses Ismael fell in the presence of all his brethren this was nothing else but a spirituall fall of the humane Selfness before God for as to this world they were famous renowned people as their Princely dominions doe testifie whereas on the contrary Isaac's Generation were onely strangers among the Nations which signifieth that Christs kingdome and Dominion is not in this worlds nature and yet the kingdomes of this world shall fall before Christ and be in subjection to Christ. 19. Afterwards the spirit of Moses describeth Isaac's children by Rebecca and saith that she was barren and Isaac intreated the Lord for his wife and God was intreated of him and Rebecca conceived with two Sons which strove together in the wombe Here now the figure of the kingdome of nature and also of the kingdome of Christ in the new birth is clearly set forth for Rebecca's two sons which she brought forth viz. Esau and Jacob point at two lines viz Esau proceeds from Abrahams own Adamicall corrupt nature and Jacob ariseth in the Ens of faith in which Abrahams faiths Ens had incorporated it selfe into his Adamicall nature in which also the Covenant and the line of Christ stood who should bruise the Serpents head in the Adamicall nature 20. And here is deciphered and held forth how the two kingdomes in the two brothers viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature of the introduced Serpents Ens and also the kingdome of Christ in Jacob in the Ens of faith did both strive together while they were children even in the wombe where then the kingdome of nature in Esau began to fall before the kingdome of Christ in Jacob for here the womans seed already bruised the head of the Serpents Ens its might in Esau and the Serpent already stung the womans seed viz. the Ens of faith in Jacob on the heel and therefore they strugled together in the wombe 21. Also we have here a very emphaticall pregnant figure in Rebecca in that she was shutt up and could not be opened to conceive of Isaac's seed untill Isaac had intreated the Lord that he would open the * * * Stop or strong bar Barrennesse withholdment in the Covenant in Rebecca where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca so that he did open the Tincture in the womans seed to this Impregnation or conception The inward figure stands thus 21. The seed of faith was in Isaac inherited from his father Abraham but Rebecca had not this Ens indeed she was in the Covenant but the Ens of faith was not in her in the Essence but onely in the Covenant and therefore her matrix was shut up was not capable of the Ens of faith so long till Isaac immersed his beleeving desire into the Lord understand into the Centre of nature in Rebecca so that the spirt of the Lord did move it selfe in the Covenant in Rebecca and moved also the Covenant together with her Adamicall nature so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant and then likewise the Adamicall Matrix whereupon she conceived two sons of two kingdomes property 23. And this is the meaning of the saying The Lord was intreated when Isaac brought his faiths desire through the Eternall and Temporall nature into the Lord and therewith did earnestly press for his wife Rebecca that the Lord would be pleased to open her through his prayer and faiths-desire that so shee might be with childe by him which faiths desire together with the Adamicall natures desire
and V for the S is the character of the holy fire and the V is the character of the efflux issuing forth or Emanation out of the fire 43. Thus the Name Jacob was in the fullness of time in the Ens of Mary changed into the Name Jesus which understanding hath been as dumb and dead both to the Jewes and Christians being no Nation doth any more understand its own language and contend onely about the Compaction of the formed nature of the outward name and understanding the Mentall Tongue none will learn to understand how the same hath formed imprinted and * * * Modelized Ideafied it selfe in the words and Names in the sensuall tongue and yet the whole understanding lyeth therein without opinions if we were not so very blind and shut up in ignorance suffering selfe in pride to rule and govern us we should soon attain to the deepest understanding but the Antichrist beareth the supremacy therefore Esau onely ruleth in the understanding Gen. 25.27 28. 44. And Moses saith further And when the children were grown up Esau was a cunning Hunter and a man of the field and Jacob was a * * * Honest. plain man and dwelt in Tents and Isaac loved Esau and loved to eat of his venison but Rebecca loved Jacob. O thou wonderfull God how very simply and plainly are the greatest Mysteries typifyed and deciphered who can be able to understand without thy Spirit from whence it was that the pretious man Isaac in the Type of Christ loved the naturall man in Adams corrupt Image Esau more then Jacob in the Type of Christ in his figure if thou hadst not in thy knowledge vouchsafed mee to understand the same I must be here even stark blind but it is thy Counsell O Lord that we know thee and thy time is born that thou revealest the Secrets 45. Moses saith that Esau was an hunter and a man of the field and the Father loved to eat of his venison and loved him above Jacob here stands an externall figure as if Isaac loved Esau for his Activeness cunning skill or worldly exercise and loved him more then Jacob so wholly hath the Lord the heart of the wise and of his children in his hand that his children must not in their will doe what they please and oftentimes well understand but what God wills 46. Also we herein see how oftentimes God withdrawes the Mysteries from the most holy that they must be even children in them and although they beare the divine play in their Hands and t is their work and exercise yet they must have a child-like Heart in the understanding thereof as it may be seen here in Isaac 47. He loved Esau more then Jacob why so the Ens of Christ lay in him which ruled him for Christ should love his Enemies viz. the corrupt Esau and his naturall children him he loved more then his divine nature for he brought his divine nature into the death of the corrupt Adam and loved * * * Not his sin in the nature but his poor undon nature by sin which he by death freed from sin and death Adams corrupted nature more then his holy Ens which he for mans corrupt natures sake gave into the fire of Gods Anger that so he might redeem it in his Love of this Isaac was here a figure in the Image of Christ who loved his Hunter in his Evill nature more then Jacob he did not love his iniquity but his child-like nature to which he would do much good as Christ loved us in our Adamicall nature and did us good he did not Love us according to the will of Sin in us as Isaac also did not therein Love his Son Esau but according to the Fathers nature and property according to the child-like filial nature The inward figure stands thus 48. When Isaac intreated the Lord that his Rebecca might conceive his naturall desire with the * * * Earnest longing lubet of the divine Ens of faith entered into Rebecca whereby Rebecca was opened and so the naturall Love of Isaac which was environed with faith was propagated in his seed and opened it selfe in Esau Isaac's love did not open it selfe in Esau as to his corrupt nature I say not according to the kingdome of the nature of this world but according to the Covenant according to the Second Principle viz. according to Gods kingdome which the externall nature in him had not as yet apprehended as the divine Ens in Abraham did open and manifest it selfe according to the Second Principle and not in the mortall corrupt Adamicall nature of the outward world the like also is here to be understood in the figure in Esau. 49. Not that Esau did receive the Ens of Christ in the Covenant as Jacob but his Fathers Love-desire in which the hidden Covenant stood unmoveable now there was thus a Conjunction with his Fathers naturall Love for Every property loveth its own likeness especially if the likeness be proceeded forth from the Essence or thing Loving as Esau was conceived in Rebecca of his Father through his Love-desire 50. And it even denotes that the divine Ens in Gods Love in Isaac loved the miserable humane nature to redeem it therefore God manifested his Love in Abrahams faith and introduced the same into an Ens so that this same Love which God gave to redeem mankinde should Love the humane nature in its shut up abandoned condition as in very truth the true reall Adamicall nature ordained by God was shut up in Esau and on the contrary the kingdome of the wrath had the outward dominion Now to redeem this the spirit in the Covenant through Isaac's nature Loved his Son Esau viz. the filial nature and not onely because that he was an Hunter of the creatures 51. Yet here also by this Hunter we are even to understand the same as is set down before concerning * * * Gen. 10.9 Nimrod who was a mighty Hunter before the Lord for this whole description of the first book of Moses is Gods Spirits figure type or representation where he * * * Or Sets forth as in a Map playeth with the kingdome of nature and then also with Christs kingdome and he hath so pourtrayed delineated and typifyed the Acts of the holy Patriarchs under his figure that we may clearly see in all the histories the glance or allusion of Gods Spirit how he hath delineated and set forth to the life the kingdome of Christ and the kingdome of nature and also the Devills kingdome in the wrath of the Eternall nature and neither the Jewes or Christians hitherto have had a right understanding of the same which among the Patriarchs was rightly understood in its true meaning 52. But afterwards when their children and posterity gave no heed unto the same but disregarded the true understanding and loved their Evill nature more then the spirit in the Covenant then the understanding was
viz. the first Adamicall depraved man for the first Adam had lost his first birth given him out of the divine Word in the creation and could not any more be blessed out of his Centre 11. For the Soules will was broken off from the Eternall word of divine holiness and had given it selfe into the Centre of the first Principle viz. into the wrath of the Eternall nature into the SeVeration of the speaking word viz. into the opposition and contentious Contrariety whence also Isaac blessed Esau with the word of Strife when he said unto him in the blessing Thou shalt live by thy sword and break thy brothers yoke from off thy neck signifying that now the depraved nature in him was become a Servant of Gods Anger and should now beare and manage the Combate which Adam had raised up in the life's properties and be a Servant of the same 12. But that Isaac did not understand this thing and would have blessed Esau with the blessing of the Covenant and given him the Scepter in Zion doth shew unto us that Isaac and all the holy children of God although they be born again of the New-birth in the line of the Covenant do not apprehend and understand the internall ground of their Essence wherein the kingdome of God worketh and is in power so as to be able to do any thing thereby in Selfe-will but God turneth this internall ground of the place of God as he pleaseth and the Soul must see to what he doth as here Isaac must see to what the Lord had blessed by him Gen. 27.4 13. For Isaac said to Esau That he should make him ready Savory meat such as he loved to eat and then his Soul would bless him but now this blessing stood in the Line of the Covenant in which Christ should spring forth not in the Soules might but in Gods might for the soul of Isaac and of all the children of Adam were as yet with the Soules root on the band of Gods Anger which Anger this internall incorporated Line of Grace should destroy in Christs death and wholly incorporate and unite it into the Line of the Covenant 14. Therefore the Soules will in Isaac should not propagate the blessing of this Covenants line and give it to the kingdome of the * * * Or soules Soul-like nature viz. to the first-born Esau and first Adam for the soul was a cause of the destruction the fires-tincture received not the might and strength of the new vertue for its might should be broken viz. it s proud Lucifer who likewise is the very same but the lights tincture which disappeared in Adam when the fires might introduced dark earthliness thereinto which Tincture sprang forth again afresh in this Covenants line in the power of the in-spoken and promised incorporated word of Grace the same had the might and power of the Blessing 15. The seed of the woman viz. the lights tincture and vertue should bruise the head of the fiery Serpent and change the soules fiery might into a meek Love fire the fiery Soules will shall and must be wholly transmuted and turned into meekness 16. As this disappeared lights tincture was brought from Adam into the woman viz. in to Eve which when it was in Adam was his fair Paradisicall Rose garden of peculiar Love wherein God was manifest and being now the figure of the new birth was represented in Isaacs Blessing therefore also his wife viz. the blessed Rebecca must come as one who also stood in the Line of the Covenant and set forth the right figure of Christ viz. Jacob in the place of the blessing to signifie that Christ should be manifested in this Covenants Line in the Seed of the woman viz. in the lights and fires-Tincture and assume the soules nature from the power of the light that so he might rule over the fiery nature of the soul and change the same into the power of the light 17. Now Rebecca Isaacs wife was here in this place a figure of the virgin Mary who brought forth Christ viz. the blessed of God who should bless Esau and all the Adamicall children and it was so ordered by the Lord that Rebecca should so carry it for she understood that the blessing viz. the scepter of Israel did rest in Jacob. 18. For being the scepter in Zion lay in the seed of the woman viz. in the virginity the same scepter was here also stirred in the seed of the woman so that a woman must bring forth the Covenants line to the place of God the Fathers blessing which was in Isaac and the mans will viz. the Souls naturall fire-will must come behinde and be a servant of Gods wonders and see what God hath don with him 19. But that it appeareth to be as a deceit or cunning Suttlety in that Rebecca did so instruct and put on Jacob to take away the blessing from Esau as if shee Loved Jacob far above Esau therein Reason hath blind eyes for through the Devills cunning the curse came into the world and through the divine cunning in the Love the destruction of death and hell came again into the Soul the divine cunning killed the Devills cunning 20. Understand it aright all cunning ariseth from the lubet or desire the Devills cunning arose from the false lubet or lust so likewise Gods lubet came again into the womans seed into which heavenly matrix the Devill had insinuated his lust and destroyed the devills lust 21. It was of God that Jacob obtained the blessing wholly contrary to the minde and will of Reason for he stood in the figure of Christ and Esau stood in the figure of the depraved Adam 22. Therefore Esau was an hairy or rugged man signifying the monstrous beastiall property which had awaked in the Fall through lust Now when Adams lust had brought it selfe to substance then the flesh became gross and beastiall Thus the beastiall part swallowed up the heavenly in it selfe and death was manifested in the flesh and we see here in this figure very clearly typified how it should be 23. Isaac would bless the beastiall man in Esau this God would not the divine blessing belonged to Christ but the depraved Adam could not be capable of receiving the blessing of God unless Christ take this rugged beastiall skin or form which Adam had put on as here Jacob could not be blessed unlesse he had on him the hairy Beast-like skin 24. God the Father set before him our misery in his Covenant in Christ in our humanity which he assumed for Christ must enter into our humanity Note and walk in our hairy form and destroy our death of the beastiall property as it is written * * * Isa. 53.4 Matth. 8.17 1 Pet. 2.24 He took on him our sickness and laid on himselfe our Grief 25. For as Isaac took hold of his son Jacob in his hairy skin and felt whether he was his first-born Son to whom the
the humane Ens and Substance in the power of the Eternall word 15. In which word the Holy Name Jesus viz. the highest Love of the Deity hath unfolded and manifested it selfe in our humanity which he hath assumed which sole Love of God in the Name Jesus hath overcome the wrath of the Eternall Nature in our soules which is from the Fathers property in the Anger and hath changed it into the Love of the Divine Joy and hath broken the still Death which hath severed us from the life of God and hath manifested the Divine life of the highest holy Tincture in the Eternall speaking Word of the Divine power in Death and hath made Death to be Life and so our Soule in this Divine power is together penetrated and pressed through Death and the Anger of God 16. And it is in no wise to be so taken as some say that the substance wherein the Word is become Man proceeded not from Adam but as some Erroneously say the virgin Mary proceeded not from Mankinde shee hath outwardly onely taken upon her a humane Body from Anna and is not of the seede of Joachim but is an Eternall virgin chosen by God for this purpose before the world was 17. This Text teacheth us otherwise where God sayth Through Thee and thy seede not through a strange Divine seede onely but through thee and thy seede with the entrance of the Divine substance Christ should break Death in Adams Soule and Body and destroy Hell in Adams soule and body which was manifested or revealed in Paradise 18. For heere lay our Sicknesse and Misery which Christ tooke upon him as a yoke Christ sacrificed his Fathers wrath which was kindled in our humanity and awakened his highest Love in our humane and his holy Bloud his holy Tincture entered into our humane Death and Tinctured our in Adam faded heavenly substantiality which faded in Adam when he brought earthlinesse and the false will thereinto and raised up our faded heavenly substance with his heavenly living substance so that Life sprung up through Death and this was signified by the Dry Rod of Aaron 19. Therefore that is not the true meaning as some say Christ hath assumed a soule from the Word in the Eternall virgin Mary so that Christ as one come from God and his soule in the Humanity of Christ hath one and the same beginning 20. They were indeed united in the Incarnation or the becoming Man so that they are inseperable but the true Ens of the soule which the word assumed in the Name Jesus was of us Men from the female Tincture viz. from the true Adamicall soule yet from the property of the Light which was severed from Adam and put into the woman that this property of the Light might transmute or change the fiery Masculine property againe into the Love and Divine Humility and that the Masculine and feminine property might be quite changed into One Image againe as Adam was before his Eve when he was neither Man nor woman but a Masculine Virgin 21. Therefore Christ tooke his soule from a Woman viz. from a virgin and yet was a Man so that he rightly stood in the Adamicall Image and brought the averted severed properties of Life in which our will had broken it selfe off from God againe into the Temperature and union viz. into that ONE 22. For Adam turned his will from the onely will of God and Jesus Christ tooke our soule againe into the onely will of God and turned the will of our soule in our Humanity which he assumed into the onely will of God againe 23. But that the Reader may be throughly and fundamentally informed what our soule and what the Word that became Man is compare one with the other it is thus Our soule before the beginning of the humane * * * Soulish soules creature was an Ens of the Word of God in the Word Joh. 1. and yet it was inspired or inspoken from the speaking word of God into the humane Image in a Naturall and creaturely Life and formed in an Image of the Eternall speaking Word This Creaturely Life of the soule turned it selfe in Adam away from the divine speaking into an owne will and speaking and was in this respect broken off from the most unsearchable Substance and seperated from God 24. Into this Seperated Word viz. into the soule The onely Eternall divine speaking word gave it selfe in againe and turned the will of the soule againe into the Eternall one viz. into Gods Eternall speaking Therefore the soule is indeed from the Eternall word but Christ viz. the highest Love of the Deity did not take a new soule out of the Eternall speaking but our soule viz. the word which was once spoken or formed in Adam viz. our humane Soule into his Love-speaking in the Grace and union of the Deity 25. God spake againe into our poore fallen soule in Paradise immediatly after the Fall the Covenant and Roote of his highest Love and Grace through the Word as a Centre of Grace to Conception and to the New Regeneration 26. And in Abraham he Manifested the Covenant which Abraham layd hold on with his desire and received it after a spirituall manner as an Ens to the Tree but it lay without Substance in Man onely as a spirituall Forme and Modell or Idea of the Powerfull Word 27. Which word in its spirituall Figure in the virgin Mary was at the Limitt viz. at the End of the spirituall forme where that same spirituall forme of the Word of God was comprehended in a Substantiall Ens and therewith also in like manner Our humane substance as to the soule was comprised in the Image of the Word and as to the substance of the Body in a humane * * * Frame or Formation Building forme and was a selfe subsisting God-Man 28. This comprised Spirituall Image which was the Seede of Faith which Abraham laid hold on in the Faith was invested on Isaac and from Isaac on Jacob and to Jacob sayd God * * * Gen 28.14 Through thee and thy seede shall all the People of the Earth be blessed viz. through this seede of Faith which Jacob had received from his father Isaac in this Line of the Covenant which Line of Faith had incorporated it selfe in the Humane Property according to the inward ground of the second Principle viz. in that Image of the Heavenly worlds substance Extinguished in Adam 29. In which incorporated Ground the limitt of Gods Covenant remained in a spirituall forme till Mary and was propagated from Man to Man as from Adam and Eve along to Mary and there the Word of the Divine Power was moved and Essentially assumed our humane Flesh and Bloud together with the soule and quickened the Extinguished heavenly Ens in the seede of Mary as to our Part which manifestation penetrated and pressed also into Maries heavenly substantiality so that shee became living as to that heavenly virginity which disappeared
was astonished at this Warrier viz. the Anger of God as may be seene on the Mount of Olives as Jacob was astonished at the Anger of Esaw 4. And as Jacob divided the Heards into two Parts because of the wrath of Esaw that if Esaw should smite one Company the other might Escape so also was the humanity of Christ divided into two Substances viz. into a Heavenly whereof he speaketh John 3. saying * * * Joh. 13.13 He was come from Heaven and was then in Heaven and also into an Earthly from our flesh and bloud that if the Anger of God did smite the one Part viz. our Humanity with Death yet the Heavenly Part should escape the wrath and penetrate through Death and therein make our humanity living for the Messengers which Jacob sent to Esaw are nothing else but the Prayers of Christ which he sent through the Anger of God into his Love viz. into the Mercy that our humanity might finde Grace and favour with God 5. For as Jacob sent to Esaw saying he had been long abroad with Laban even till this time and had with him Men-servants and women-servants and Camells with other Cattle that he might with all this finde Grace and favour with his Lord Esaw so also Christ sayth to his Father in our Humanity viz. in Adam which he hath assumed he hath been long abroad absent from the kingdome of God and hath †††Borne Generated or begotten brought forth in the kingdome of this world in Gods works of wonder many Images out of the divine wisdome through the formation of Nature that he might with these formations of wonders finde Grace and favour with God seeing these wonders were brought forth through the Nature of his manifested wrath that so they might come to the Eternall divine vision and Contemplation 6. But the Anger went to meete him in the * * * 4 Elements four Elements and would devour the Earthlines and Evill of them for Esawes four hundred Men signifie nothing else but the wrath of Nature in the four Elements of the Body and they went to meete the Humanity of Christ when Christ was bringing the Created Image of Adam in Our Humanity into God viz. into Paradise then would the wrath of God first kill the Adamicall Image that it might no more live in the kingdome of Anger seeing it was to live in God 7. * * * Gen. 32.9 10 11. And as Jacob humbled himselfe before God and sayd O God of my Father Abraham and God of my father Isaack Lord thou who hast sayd unto mee returne againe into thy Country and to thy kindred and I will deale well with thee I am unworthy of the least of all thy Mercy and all thy faithfullnesse and truth which thou hast afforded unto thy servant for I had no more but this Staffe with which I went over this Jordan and now I am become two Bands Deliver mee from the hand of my brother from the hand of Esaw for I am afraid of him least he cone and smite mee with the Mother and the Children so also Christ humbleth himselfe in our assumed humanity before God and though God in the Prophet David in our assumed humanity †††Psal. 110.1 hath bidden him sit at his Right hand untill he hath layd all his Enemies under his footstoole yet he humbleth himselfe even as Jacob did before the Anger of Esaw so also did Christ before the Anger of his Father 8. And as Jacob sayd When I went over this Jordan I had only this staffe but now am become two Bands so also when Christ viz. the Eternall Word of Divine Love came to us in our humanity then it was only the staffe of divine Grace but in our humanity in the servile house of Adam he was enriched with two Bands viz a twofold humanity the Heavenly extinguished in Adam and the Earthly from the Limus of the Earth therfore he sayth in this twofold humanity as Jacob sayd to God O God of my father Abraham and God of my father Isaack O Lord thou hast sayd unto mee returne againe into thy Country and to thy first kindred I am lesse then the least of all these mercies which thou hast bestowed on thy servant to signifie that it was onely in Divine Mercy that these two Bands viz. the twofold humanity returned home againe into its first Country of Paradise to the Angelicall kindred 9. And when Jacob had humbled himselfe before God and his brother Esaw * * * Gen 32.13 14 15 16 17 18. He stayed there all night and tooke of that which came to his hand for a present to his brother Esaw two hundred Shee-Goates and twenty Hee-Goates two hundred Ewes and twenty Rams and thirty Milch Camells with their foales forty Cowes and ten Bulls twenty Shee-Asses with ten foales and put them under the hand of his servants every heard by it selfe sayd to them goe on before mee and leave roome for one heard after another and he commanded the formost and sayd when my brother Esaw meeteth thee and asketh thee to whom dost thou belong whither goest thou and whose these are that thou drivest thou shalt then say they are thy servant Jacobs who sendeth them for a present to his Lord Esaw and he followeth behinde after us 10. This Type is now the great Earnestnes whereby the Spirit of God in the figure poynteth at the future for this Present of Jacob to his angry Brother Esaw poynteth at the Place and condition of Christ when he should appease the Anger of his Father then he must first send these Beasts in our implanted Humanity for an attonement which should be presented to the Anger of God 11. But these Beasts which Christ sent to the Anger of God before his passion and Death were our implanted Beasts viz. Pride Covetousnesse Envy wickednesse Lying whereby one Man slandereth disparageth disgraceth shamefully censureth with words discourageth suppresseth and exclaimeth against as wicked and ungodly and summarily all abominations of the Devill and the wicked World 12. These Evill Beasts are in Adam in sinne all awakened and become living These very Formes or Conditions of Life wherein Adam generated his Evill Beasts wherein the Temperature of Nature was rent asunder Christ tooke all upon him in our humanity as they are well intimated in the figure of Jacob by five hundred and Eighty 580. and sent them to the Anger of God for an Attonement when he was redeeming the Humanity from these Beasts 13. And these Beasts were as to Christ his being despised scorned spit upon whatsoever the Jewish Priests did to him were all our Beasts which Christ in his Body gave up to the Anger of God as if himselfe were the Transgressour and yet had generated none of these Beasts in his will But Adam had generated them and Christ tooke them on him as a Lamb and presented them to the Anger of God on his body
then Christ divided his Deity and his humanity viz. the heavenly worlds substance which he brought from God in Our humanity and the kingdome of the Naturall humanity from Adam into two severall Principles for the Deity as to the Omnipotency stood yet still therefore sayth the Humanity on the Crosse * * * Mat. 27.46 Mark 15.34 Psal. 22.1 My God why hast thou forsaken mee 5. The two wives of Jacob with their children signifie heere in Christs state and condition the twofold soule viz. that from Time and that from Eternity and the two handmaydes with their children signifi◠heere in this state and condition of his the Heavenly and the Earthly corporeity viz. Lea in her bleereydness signifieth the * * * The spirit of the world in the Dust of the Earth· Spiritus Mundi in Limo terrae wherein the Corruption in Adam was effected wherein God promised the destroyer of the Serpent and wherein Christ should be manifested and therefore in Lea the Line of Christ viz. the destroyer of the Serpent in the type and prefiguration was borne viz. Judah and Rachel signifieth the Extinguished Ens of the heavenly worlds Substance wherein the true soule dwelleth which faded in Adams Fall and became unfruitfull as Rachel till God in the Spirit of Christ made her fruitfull as was done to Rachel 6. And as Jacob set the handmayds with their children formost so was the Earthly Image in the humane Nature set formost in the suffering of Christ which should passe through the sharpnes of Death next after would Lea that is the Body out of the Limus of the Earth wherein the Destroyer of the Serpent lay in the suffering of Christ follow and after that Rachel viz. the heavenly Limus with the Prince Joseph that is with the true Adamicall Image of the Divine worlds Substance and the Name JESUS passed into the suffering of Christ before as Jacob before his wives and childrens 7. And as the Name and power JESU viz. Gods Sweetnesse and Love saw and felt the wrath of God in the humane flesh and soule then the Name JESUS bowed it selfe through all the Seaven Formes of Natures Life wherein the Anger of God was become manifest that is he then pressed Essentially through the Centre of Nature through all the Seaven Formes of Nature quite through the wrathfull fire-source 8. As Jacob bowed himselfe seaven times to the Earth before the Anger of Esaw and appeased Esaw in this humility so also heere the Love in the Name JESU appeaseth the anger of the Fathers property in the fire in soule and body for the Naturall Life from the Spirit of the world viz. the soule from time which was breathed into Adams Nostrills must yeeld up its naturall Right and dye as Jacob yeelded up his riches and also his outward Life to his brother to do what he would with him thus also Christ yeelded up our Life to the anger of God and left it willingly but the Name JESUS went before and brought our Naturall Life quite through death and tooke it to himselfe againe and triumphed with our Naturall Life over and through Death 9. And as Esau his brother in this humility and submission ran to meete him and fell about his neck and kissed him and in great compassion wept upon his neck So also in like manner when the essence of the anger of God kissed and tasted the sweet love in the Name JESU in the bloud of Christ then it was transmuted and converted into such great compassion towards mankinde as Jeremiah in the Spirit declareth where he speaketh in this figure * * * Jer. 31.20 Ephraim my deare childe my heart is troubled I must have compassion on him Where he speaks concerning this compassion 10. And when Esaw wept upon Jacobs neck †††Gen. 33.5 6 7. He lift up his eyes and behold the women with the children and said Whose are these with thee Jacob answered They are the children which God hath bestowed upon thy servant And the handmayds drew neare with their children and bowed themselves before him Lea also drew near with her children and bowed themselves before him afterwards Joseph and Rachel drew neare and bowed themselves before him The inward Figure stands thus When the anger of God held man captive in the darknesse then was he not in the anger known to God's holy Image but when the love in the suffering of Christ in the humanity brake through the anger so that the anger was changed then the onely God looked on it againe in his Image and spake to the Name JESU saying Who are these that are with thee And JESUS answered God and sayd They are the children which God hath vouchsafed and bestowed upon his servant 11. For heere Christ presents himselfe as a Servant of God with his children that are borne in him in the Faith viz with us poore children of Eve and there passed through the death of Christ and were presented before the countenance of God first the handmaids with their children that is man that had been sinfull he sets him first in Gods countenance which Jacobs handmaids doe signifie 12. Afterwards there pressed forward the line of the Covenant with the spiritual Lea viz the first created Image out of the Limus of the earth wherein the * * * The 5 wounds of Christ. five Prints of the Nailes the wounds of Christ stood they should be shewne to the onely God that therein he should receive the handmaids children who all bowed themselves before God 13. Then afterwards came Joseph with his Mother viz. the Image of the heavenly world's substance and bowed before the onely God which had been angry with him 14. Men should not understand this in divided figures types or Images but as the properties of the humanity are manifested before God through the suffering of Christ in one onely Image viz. in Christ's humanity in the kingdome of the Restauration or Redemption viz. in the kingdome of heaven The reader should understand our sence properly for we write heere in the vision of all the Three Principles how it went and still to this day goeth with the new birth Our exposition will not beare any dividing of the figure or Creature wee understand it in one creature 15. Our earnest and hearty consideration is this that we may see and understand how we poore children of Eve were brought through Christ's suffring and death and set before Gods countenance and how first the soule with the body of sin must passe through death and in the Resurrection come againe with the body before God where the body from the Limus of the earth is esteemed strange in the presence of God Therefore it is prefigured in the type in the condition of a handmaid and then presently in that body the Prints of the Nailes the suffering of Christ is sett before God Out of which death of Christ the faire Image created in Adam appeareth
†††Matth. 27.5 Judas must first in his falshood and Treachery in the old Adam with sorrow for his committed sinne hang himselfe and as to his owne ability despaire and dye and then will Benjamin viz. the new Creature in Christ first be borne and * * * Acts 1.26 Mathias viz. the first Created Adam be Elected an Apostle 25. For Mathias was indeed borne before the Passion of Christ and was with Christ but he was then first an Apostle when Christ in him was dead from sinne and Judas had hanged himselfe thus also the Adamicall Man which shall be an Apostle or Christian is indeed borne aforehand before Christ suffereth in him but Christ must first arise from the Dead in him and Judas viz. the Serpents will must hang himselfe and dye to his owne evill will in the Death of Christ and then first is the ‖ ‖ ‖ Adams Man a Christ. Adamicall Man a Christian It is not the Historicall Man by an imputed Grace wherein Judas still liveth under the Purple Mantle of Christ that is a Christian as Babell playeth finely under the vayle concerning the virginity of her Daughter Dinah that the faire dainty Damsell may play the whore and finely sleepe with her Pandor Judas and lye with her Lovers in the Bed of Fornication 26. Great things are prefigured in this Text for the Text sayth †††Gen 35.17 18. When shee was in sore Labour in the Birth of Benjamin the Midwife sayd to her Feare not for thou shalt have this sonne also But her soule being ready to depart that shee must die shee called him Benoni that is shee looked upon the inward ground upon the New Birth what he would be in Christ and regarded not the Name of the outward Creature 27. For Benoni is altogether a Spirituall Name after an Angelicall kinde and manner for shee sayd in Spirit when the Midwife comforted her concerning it that shee should have this sonne also I have him no more in the world the outward passeth away and it pointeth at the Angelicall New Name * * * Gen. 35.18 but his Father called him Benjamin as with the Name of this world that he should represent how a Christian must be borne under the Crosse of Christ in smart paine at which also his Mother looked as if shee should say through smart paine and sorrow wee come to Life as this sonne of my smart and sorrow 28. Then sayth the Spirit †††Gen. 35.19 20. Thus Rachel dyed and was buried in the way towards Ephrath which is now called Bethlehem And Jacob set up a Pillar upon her Grave and that is the Pillar of Rachels Grave unto this Day This is a secret mysticall Figure that Rachel dyed and is buried at the Citie Bethlehem and it signifieth that shee shall there rise againe through the Birth of Christ for Christ should there be borne 29. And it is signified that when wee shall flie to Bethlehem to the Birth of Christ then shall Benjamin viz. the New spirituall Man be borne of Rachell viz. of the Mother of the Old Adamicall Man in the Spirit of Christ and then presently will the Mother yeeld up her birth-right to the Spirit of Christ and die to her right of Nature and then will the Spirituall Eternall Birth begin and Eve passe away for there Jacob setteth up the Grave-stone or Pillar and the Spirit sayth it is her Grave-stone unto this Day to signifie that it poynteth at the future and that this Grave-stone should continue and Christ be borne there where Rachel died 30. In this Historie of the Acts of Jacob wee see cleerly that the Spirit hath in this description a figure under which it signifieth For Rachel was big with Benjamin when Jacob departed from Laban when * * * Gen. 31·34 35. shee sat upon the Idol-Gods when her Father sought for them and shee sayd it is with mee after the manner of Women so that I cannot rise up before thee But now the Text relateth how Jacob first pitched his Tents before Sichem and dwelt there and afterwards went first to Bethel and then Rachel brought forth so that it appeareth that the Spirit speaketh wholly in the figure for the Acts doe all follow very Orderly one after another in the figure of Christ as it hath come to passe with Christ which ought well to be Observed 31. The Spirit of Moses sayth further * * * Gen. 35.20 21 22. And Israel went forth and spread his Tents on the otherside of the Tower of Edar And it came to passe when Israell dwelt in that Land that Reuben went and slept with Bilha his Fathers Concubine and it came before Israel What manner of figure is this which is very deeply hidden but the Circumstances make it as cleare as the Sun 32. Israel went on the other side of the Great Babylonicall Towre and dwelt there with the Children of that People which may well be a pretty way from Ephrath Bethlehem but the Spirit hath heere its figure under which it signifieth that is when Jacob had taken away the strange Gods from his people and also their Ear-rings and buried them and built the Altar of the Lord Converting to God and were sitting in Rest and Ease then the naturall fleshly Man turned againe to the Lust of the children of Babel even as the Text sayth 33. Jacob went and dwelt there and then Reuben lay with his fathers Concubine viz. with Bilha Rachels handmayd the Mother of Dan and Naphthali and committed * * * Blutschande Incest which was worse then that of Sichem with Dinah but the Spirit hath thus with this action presented a figure pointing at the future how it would come to passe how Israel would turne away from the Divine Ordinance from the Altar of their God and mixe their fathers Worship and service of God with Naturall whoredome viz. with heathenish Sacrificing to Idolls as is to be seene by Jeroboam and the Spirit signifieth thereby that the first Adamicall Man would have onely fleshly desires and Lusts. 34. For Reuben was the first sonne of Jacob by Lea viz. by her of whom also sprang the Line of Christ to signifie that every one that would be called Jewes or Christians and are Generated out of those stocks would forsake God and lye with their fathers Concubines viz. commit fornication with the Idolatry humane Inventions and bablings of the Pharisees and Scribes and with their Lawes and Cannons and forget the Truth of God and of his Commandements in their Hearts and †††Einbilden make to themselves Images of these imprint those whoredomes in their Hearts Lusts. 35. For Reuben was indeed Jacobs first sonne as Adam also was the first Man but the Line of Christ was not manifested in Reuben as also not in Adam but it was manifested in Abel and in Judah and as Adam in Spiritu Mundi in the spirit of the
them sure enough but the Deluge or Floud and the fire of Sodom falleth suddenly downe upon them so that there is no escaping he that waketh let him watch and take care that he doth not sleepe for the Bridegroome calleth every where afterward the foolish Virgins will trim their Lamps but it is too late the hunger of Babell layeth hold and devoureth them in its Jawes 19. Moses sayth further * * * Gen. 46.28 29 30. And he sent Judah before him to Joseph that he might direct him to Goshen and they came into the Land of Goshen and Joseph made ready his Chariott and went up towards Goshen to meete his father Israell and when he saw him he fell about his neck and wept a long while upon his neck then sayd Israell to Joseph I will now readily dye now I have seene thy Face that thou yet livest This Figure standeth thus 20. Judah signifieth the incorporated Covenant of God in Man viz. the Divine Grace in Christ Israell sends this that is the whole Man before to the heavenly Joseph and uniteth it with him so that the heavenly Joseph in the incorporated Grace leadeth the Kingdome of Nature in Man viz. the Old Jacob and Adam into Goshen viz. on the way of Conversion into the Rest of Christ that he cometh to the right Goale or Mark where he findeth foode for the hungry Conscience viz. the right way to Salvation where there is right Teaching and Instruction there Goshen is neere at hand where the soulesitteth in fatnes and feedeth in the fatt pasture of Christ. 21. And when the heavenly Joseph viz. Christ seeth that the Old Jacob that is the Adamicall Man hath sent his Judah to him and afterwards cometh himselfe then he makes ready his Chariott that is his Operation with a powerfull affection to entertainment and goeth to meete the Naturall Man and when they draw neere together then this Joseph falleth about the Neck of this Jacobs-Adam that is he layeth hold on his desire and Longing and filleth it with his Teares which he shed in his sufferings and in his victory brought through death into Eternall Joy 22. With these Teares of Joy he kindleth the soule of the Old jacobs-Jacobs-Adam so that Jacob for great Joy weepeth a long while on Josephs neck viz. in Christs Teares of Joy and mingleth his inward Joy with the Teares of Christ with which teares of Joy the soule of the Old Jacobs-Adam is mightily comforted quickened and strengthened in himselfe in that he findeth that his heavenly Joseph in him yet liveth that he is not dead in the famine of sinnes or quite departed from him 23. Then sayth the Naturall Man Now I would willingly dye and give up all my right and willing now having seene and knowne my loving sonne Joseph that is seeing I finde that the New Man in Christ is become manifest in mee therefore now I would willingly dye to my willing of vanity in his power of Love as Jacob sayd to Joseph 24. And Joseph sayd to his Brethren and his Fathers house Gen. 46.31 32 33 34. I will goe up tell Pharaoh My brethren my fathers house are come to me out of the Land of Canaan are * * * Shepheards or Pastours heardsmen for they are people that are conversant about Cattell and have brought with them their small and great Cattle and all that they have and now when Pharaoh shall call yee to him and say What is your employment and businesse then shall ye say thy servants are people that are conversant about Cattle from our youth up unto this time both wee and our Father that you may dwell in the Land of Goshen for those which are heardsmen and keepers of Cattle are an abomination to the Egyptians The inward Figure standeth thus 25. When the Heavenly Joseph Christ hath manifested himselfe to the Soule and Adamicall Man so that they are come together and that they have received and imbraced one another then that same powerfull word in the Spirit of Christ which hath Manifested it selfe in Man presseth and penetrateth againe into the Eternall Fathers Property viz. into the Eternall Speaking of the Father which heere is as much as to say I will tell Pharaoh that my brethren together with all my fathers house are come to mee 26. For Pharaoh standeth heere in the figure of God the Father who is the Eternall King to whom sayth Christ viz. the word of Love and Grace that his brethren viz. the properties of the Humane Life from and with all its powers and vertues are come to him that is the Word Christ which is come from the Father into our Humanity through his power and vertue speaketh the Word of the Naturall humane Life into the Eternall Word of the Father which is heere called telling the King 27. For Christ is even the Fathers Steward over Man as Joseph was Pharaohs For Man is then manifested againe in God when Christ speaketh telleth and inspireth him into the word of the Father else man could not attaine God for the humane life is also proceeded from God the Fathers word for the Spirit of God spake and inspired it selfe from and by the word of the Father into Man Joh. the 1. 28. But after it came into a Creature and became Naturall John 1.4 it turned it selfe away from Gods Love-speaking or inspiration of Love and manifested it selfe in the speaking of Anger the power of Love speaking was extinguished in it viz. the Second Principle the holy generating or working of the divine power and was not able in its owne power and strength to enter againe into the Love-speaking that it might be able to speake or Generate the Divine Love-power it had rent it selfe off from Gods Love and brought it selfe into a Naturall speaking of selfe and vanity 29. And this did move Gods pitty and compassion and introduced his Love-speaking word againe into the Creaturely * * * Imaged framed or Created formed word of the Soule and humanity and that now is this Joseph whom God hath sent before that he should inspeake or introduce the humane life againe into the Eternall speaking word and make it manifest therein before the Eternall King he bringeth the humane word in the Fathers property into the Word of God and reconcileth the rent and severed humane word in the Fathers Anger-speaking with his Love that is he changeth the Anger in the word of the humane Life in his Teares of Love into the divine Kingdome of Joy and manifesteth the humane Life actually and workingly in God and that heere is as Joseph sayd I will tell Pharaoh that my brethren my fathers whole house are come to mee out of the Land of Canaan 30. For Christ is become our brother †††John 1.14 The word of Love became Man and dwelt in us and tooke Adams Nature upon him and therefore in this figure it is called his fathers house viz.
what he might else stand in neede of or layeth it by for poore people such is the Officers gathering together it should all be gathered together for common benefit else it is a Treasure of the anger of God and must expect Gods Judgement 47. But that the present Potentates doe thus gather together for their owne honour for voluptuousnes and pride and in that regard doe the more hardly oppresse and squeeze that they may only therewith exercise their pride and keepe under the poore as Doggs and say in their hearts they are bound to doe so for mee I have bought or inherited it as a priviledge I have it of right all this one and other is done in the anger of God they all now in this property serve only Sathan viz. in the figure of Gods anger and no better 48. All selfe-owning belongeth to Hell make what thou wilt of it no seeming Rhetorick will avayle before God thou gatherest together into Hell God requireth the Ground of the Heart and will have trusty Officers 49. But the Miserable is to know that in such restraint and service if he endure it without murmuring and grudging in faithfulnes he serveth even his Lord Christ for God thereby draweth him away from this world so that he sets his hope upon that which is to come and in this servility of his hands he gathereth to him with his prayer into this house of Lamentation his heavenly Treasure whereas if he for this time of his restraint stood in the voluptuousnes of the flesh he would gather no good thing therefore †††Rom. 8.28 all things must serve to the best of them that love God 50. Thus a Man ought to understand the figure under the history and acts of Joseph for indeed the history is described with great diligence according to the inward figure according to the * * * Eingebung Inward suggestion inspiration of the Spirit of God which alwayes more respects Christs Kingdome then any Historie of a slight and simple Act. 51. For the Acts of the Bible are not set downe therefore because Men should see the Life and Deeds of the Old Holy Men or Saints as Babell supposeth No the Kingdome of Christ above all is thereby deciphered as also the Kingdome of Hell the visible figure continually pointeth at the invisible which shall be manifested in the Spirituall Man 52. Moses heere finisheth the figure of the New Regeneration under the historie of Joseph and sayth further * * * Gen. 47.27 28. Thus Israell dwelt in Egypt in the Land of Goshen and possessed it and grew and multiplyed very much and Jacob lived seaventeen yeares in Egypt so that his whole age was one hundred forty and seaven yeares 53. †††Vers. 29 30 31. And when the time was come that Israell was to dye he called his son Joseph and sayd to him If I have found Grace before thee then lay thy hand under my Thigh that thou wilt be loving and faithfull to mee and not bury mee in Egypt but I will lye with my fathers and thou shalt carry mee out of the Land of Egypt and bury mee in their burying place Hee sayd I will doe as thou hast sayd but he answered and sayd sweare to mee and he sware to him then Israell bowed himselfe sitting up at the head of the Bed 54. This now is a very Mâ—sticall figure and pointeth at the Resurrection of the Dead when the Soule shall come to the Body againe and the Body will be pure and holy For the Land of Canaan which was also full of the abominations of the Heathen signifieth the Earthly Body and Egypt where Pharaoh dwelt and Joseph was Steward signifieth the Soule which dwelleth in Gods Word viz. by or neere the Eternall King 55. And wee see it very finely pourtrayed in this figure how Adams Soule turned it selfe with Lust into the Earthly Canaan of the Earthly Body and turned away from God therefore now the Soule must goe againe into Egypt into Repentance to Joseph viz. to Christ and to King Pharaoh viz. to God and there it will be received as a childe of Grace to be a Bond servant so that it will be obedient to God and be his servant and Minister and must forsake the Earthly Canaan viz. the Evill body with its will and Contrivances as Israell must leave and forsake Canaan 56. But after he should be dead he would then have his body into the Land of Canaan that it should be buried there which signifieth that the Earthly body must be buryed in its Mother the Earth and come into its first Mother againe and it signifieth that the Soule shall come againe out of Egypt viz. out of the Bondage of the affliction of Repentance to the Body into Rest for the Heathen must be driven out of Canaan when Israell entereth thereinto so also must the Abominations in the propertie and †††Or qualitie condition of the Body be consumed and all false and wicked desires be killed ere the Soule come to the Body againe and dwell therein 57. And it is powerfully represented how the will of the Soule shall and must in this life time breake off from the Earthly Canaan viz. from the Lusts of the Body presse into God againe by earnest Repentance where then the soule must rightly be in Egypt viz. a poore Bond servant in much anxiety and affliction but in the End when the Body shall dye then it also desireth to goe along out of the house of Bondage viz. out of the torment of Repentance and will goe againe into the first Adamicall pure Image which God Created as Jacob would lye by his fathers when as he might have lyen as well in Egypt But the Spirit stood in the figure of the Resurrection shewing how the whole Man should goe againe into the first Image created by God 58. But that Jacob required an Oath from Joseph that he would bury him in Canaan with his Fathers it denoteth the Oath which God in Christ made with Man that God hath with his word of Love incorporated himselfe with Man and engaged as by an Eternall Oath to him Jacob requireth this Oath from Joseph as from the figure of Christ and desireth he should lay his hand under his Thigh and sweare 59. This is a figure signifying how Christ should lay his hand that is his power and might viz. the Eternall Word which is the hand that hath made all things into the humane Essence in Body and Soule and not onely into that but under the Thigh as under the humane power and to give himselfe to Man for his own and sweare therein that is bind himselfe to it that he will bring the whole Man when he is heere dead in the Temporall Death againe into the first Land of Inheritance wherein Adam in Innocency dwelt viz. into Paradise and bury the body and soule with his Oath in God as in the
and then there standeth a spirituall Tree of Life in the field of God FINIS A Table of the Chiefe Matters to be found in this Booke of the Mysterium Magnum A. Abel Ch. 27. Why Abel offered sacrifice verse 9. Ch. 29. What the Name Abel or Habel signifieth in the Language of Nature verse 20. Ch. 30. Why Abel must be slaine verse 16. Ability Ch. 61. How the Soule may attaine Ability to receive Grace verse 39 40. Ch. 69. How Mans Ability to receive Grace is Lost. verse 17 18. Abimelech Ch. 46. What the Names of Abimelech and Gerar signifie verse 2 3. Ch. 47. How Abimelech made a Covenant with Abraham What that signifieth in the spirituall figure and what Moses here signifieth under the vayle thereof verse from 1. to the 27. Ch. 47. The Holy figure of Abimelech and Pichol verse 6 c. Above Ch. 43. What is called Above and beneath in the Text. verse 9 11 12. Abraham Ch. 37. Of Abraham and his seede and of the Line of the Covenant in its propagation verse from 1. to the 61. Ch. 37. Why the Spirit called Abraham out of his Fathers Country verse 21 c. Ch. 37. How God appeared to Abraham verse from the 45. to the 49. Ch 39. verse 1. Ch. 38. How the Ens of the Serpent as well as the Line of Christ lay in Abraham verse 13. Ch. 39. Of Abrahams Sacrifice from the 13. to the 25. Ch. 39. How God Established the Covenant with Abraham and how the Faith of Abraham layd hold on the Covenant which was accounted to him for righteousnesse and how God called Abraham to sacrifice verse from 1. to the 32. Ch. 40. What is represented under the History of Abraham Isaack and Jacob. verse 1. Ch. 40. How 2. Lines sprang out of Abraham verse from 2. to the 6. Ch. 40. From what property of Abraham Isaack and Jacob were verse 13. Ch. 42. How the Trinity appeared to Abraham verse 1. Ch. 42. What Abraham signifieth in the Language of Nature verse 1. Ch. 42. What Abrahams washing of their feete that came to him signifieth verse 11. Ch. 42. How Abraham in his seede had the Land for an Eternall possession verse from 50. to the 58. Ch. 43. What Abrahams praying to the Men for Sodom and Gomorrha signifieth verse from 16. to the 21. Ch. 45. How Abrahams Pilgrimage was a Type of Christendome verse from 1. to 13. Ch. 45. How Abraham Sarah Abimelech were a powerfull figure of Christendome verse 15 16. Ch. 45. How God led Abraham so wonderfully and how he was alwayes in Triall how the Lord preserved him verse from 1. to the 20. Ch. 46. Of Abrahams unwillingnes to thrust out the Mayd-servant with her sonne verse from 24. to the 28. Ch. 47. Of the Richnes of the figure of Abrahams actions verse 1. Ch. 47. Of Abimelechs Covenant with Abraham verse from 1. to the 27. Ch. 48. How God tryed Abraham and represented the figure of Christs sacrifice in his sufferings death verse from the 1. to the 34. Ch. 48. How Abraham saw Christs sacrifice afarre off even 2000 yeares before it was done verse 10. Ch. 48. How Abraham went up with Isaack to sacrifice verse from 8. to the 13. Ch. 48. Of Isaacks carrying the wood Abrahams carrying the fire the knife verse 14 15. Ch. 48. Why God said Abraham Abraham verse 25. Ch. 48. How Men should looke upon Abrahams figure verse from 37. to the 43. Ch. 49. How Abraham would not have the field of the children of Heth for nothing verse 11. Ch. 50. How Abraham sent his servant to take a wife for Isaack verse from 1. to the 57. Ch. 51. How Abraham had six sonnes by another wife to whom he gave gifts but all his Goods he gave to Isaack and how he dyed verse from 1. to the 55. Adam Ch. 17. How Adam did Eate before the fall verse 13 14. Ch. 17. Whence Adams Imagination Longing proceeded verse 37. Ch. 18. How Adam was before the Fall verse from 2. to the 9. Ch. 18. Of two fixed Substances in Adam verse 7 8. Ch. 18. How the propagation should have been if Adam had stood verse from 9 to the 14. Ch. 18. How long Adam stood in Paradise before Eve was made verse from 19. to the 27. Ch. 18. How Adam before his sleepe had Eaten of the forbidden fruit verse from 30. to the 33. Ch. 19. Adam was not Created in a Beastiall Image verse from 20. to 25. Ch. 23. At what Adam was afraid verse 17. c. Ch. 25. How God drave Adam out of Paradise and set the Cherubine before the Garden verse from 1. to the 41. Ch. 25. How Adam getteth his Bride againe that was taken from him in his sleep verse 14 15. Ch. 25. Why Adam and Eve were brought into Paradise verse 17. Ch. 25. What provoked Adam that he lusted against Gods command verse 18. Ch. 25. Why God Created Adam verse 19. Ch. 25. Why the Tree of Temptation was set before Adam verse 23. Ch. 2â— Why Adam was tempted and driven out of Paradise verse 38. Ch. 37. Of Gods Covenant with Adam verse 3. Ch. 76. How Adam was before his Eve was and became Monstrous verse from 11. to the 18. All. Ch. 3. How a particular is the sport of the universall totall All. verse 21. Altar Ch. 27. Where the Altar of God is verse 48. Angells Ch. 8. Of the Creation of Angells and their Dominion in all their worlds verse from 1. to the 34. Ch. 8. Why wee see not the Angells verse 19. Ch. 8. Where the Angells dwell verse 16. c. Ch. 17. How the holy Angells live verse 35. Ch. 25. What the Angell with the sword is verse 2. Ch. 42. For what God Created the Angells and Man verse 24 25. Ch. 43. Of the two Angells that came into Sodom verse from 22. to the 64. Ch. 43. How the Angells did Eate with Lot verse 38. Ch. 59. How the Angell met Jacob and what that signifieth verse 24. Antichrist Antichristian Ch. 27. Of the wicked Antichristian Church also of the true Holy Church verse from the 41. to the 60. Ch. 28. Of Caines Murthering of his Brother viz. of the proud Antichristian seeming Church upon Earth as also of the true Christianity verse from 1. to the 71. Ch. 36. What the Antichrist is verse 17. Ch. 43. The Antichristian whore doth as the Sodomites did verse from 47. to 52. Ch. 77. When Antichrist will fall verse 70. Ch. 51. What Antichrist is both among Jewes and Christians verse 44. Ch. 70. How Antichrist hath deceived poore Christendome verse 38 39. Ararath Ch. 32. Of the Name Ararath in the Language of Nature verse from 33. to the 37. Ark. Ch. 32. There is a very great Mystery in the Ark of Noah verse 10 c. Asher Ch. 77. The Testament of Asher and the figure thereof verse from 29. to the 32. As I live Ch. 42. An Exposition of
viz. the free gift of the Father doth dwell in the inward true man which God created in Adam yet the gross Beast viz. the earthliness and vanity shall and trust in every respect be cast away from Christ yea Every man who desireth to be a Christian must cast out the earthly will which longeth and breatheth after vanity and Selfe â—â—st 21. As Abraham in this figure did not spare his owne children but cast them out so likewise a Christian must not spare or forbeare his children viz. his own lust and vaine desire and all whatsoever doth hang or depend thereon but dayly and hourely cast them out by the understanding out of the true Temple of Christ viz. out of Gods free gift and crucifie the old Adam else if it be not thus effected the old selfe-willed Adam crucifyeth Christ in him and so Christ indeed must hang on the Cross and be putt to death 22. And this figure also Concerning Abraham's casting out his naturall children doth signifie that when Christ viz. the true Isaac came into the flesh viz. into the humanity Abrahams naturall children viz. the Jewes should under the kingdome of Christ be cast out from the naturall goods viz. from all Dominion from Countrey and Kingdome and their Rule and Dominion should cease for the Dominion belongs onely unto Christ viz. to Christendom for Christ brought an Eternall Kingdome with him the goods were all his as Abrahams goods belonged to Isaac 23. And although it hath not dominion over all as Isaac had possession and rule of that onely which his father left him for the naturall children of Abraham born of Kethura became afterwards heathen and ruled over the outward goods as children of the outward nature yet Abrahams children who were in the Covenant under Circumcision must when Christ did manifest himselfe be cast out to signifie that the earthly man also viz. Selfe in the Serpents Ens which is on the children of the Covenant must be cast away from God 24. Thus in Abraham and his Son Isaac the figure of the Kingdome of Christ was represented but when Christ came into the flesh God putt away the figure and took from the externall children of Isaac the outward goods of the Land Canaan to intimate that now the holy Land of Canaan is become manifest where Isaac's children shall take possession of the true promised inheritance in Christ and no longer have the figure onely but the Essence of the figure viz. the perfect substance and now forsake the outward goods with the figure and putt on Christ in the flesh 25. But that the Jewes viz. Isaac's and Abrahams children viz. the children in Christs figure did not all turn unto Christ when he did manifest himselfe in the flesh hath this meaning God gave them the law of nature where in the law the Government of nature was understood externally and internally Christ viz. the Covenant and the promised free gift of God in Paradise so that the law of nature was to be Christs Sojourner and the true man also was to live under the law of nature in a * * * Note Right rationality and yet bring his own nature into Christs house and thus the figure of the law must continue among some of Abrahams children viz. amongst some of the Jewes to signifie that the law is Christs Sojourner 26. Understand that the nature of man shall remain for it is not so rejected of God as if clean another new man should arise out of the old but the new man shall arise out of Adam's nature and property and out of Gods in Christs nature and property so that man is become an Adam-Christ and Christ a Christ-Adam a Man-God and a God-Man and therefore the figure continued still among the Jewes and for this cause they were not all converted to Christ that so nature might keep its figure and due right for it shall deliver up its children under the Law viz. the figure of Christ to God the Father in Christ but its figure shall be proved in the fire of God so that it shall be known who hath been the true child of the naturall Law in the figure of Christ that hath been born in the spirit in the law out of the figure of Christ and who hath not 27. It is not hee that hath the words and Title of the law that is a Jew born in the figure and in the law but he who is born of the promise in Abrahams faith he that liveth in the figure of Christ viz. in the law in profession and practice with mouth and heart the same the law of God in Christs figure hath comprehended and will bring him into the fullfilling of the figure 28. For it doth not onely depend on mans knowing that Christ hath given himselfe into the law and is become the fullfilling in the law as the Titular Christian boasteth but it depends on Gods * * * Ordinance Order on the mercy of God whosoever hath been a true Jew and hath put on Abrahams faith in the law he hath putt on the Ens of Christ which Abraham conceived or apprehended which Ens of faith the humanity of Christ hath fullfilled and it is hidden to him what it is for he worketh in the office of nature in the law of God which Christ hath taken into himselfe and fullfilled so that he serveth God in the office of nature and the Office of nature serveth Christ for it is become Christs own propriety 29. For unto him all power is given both in heaven and on earth Matth. 28. under which power the office of nature also is in the law for God in the spirit of Christ is Even the selfe same who gave the law and the office of nature to do Righteousness together with the figure of the kingdome of Christ with the Ens of faith to Abraham and Moses and he is also the very same who fullfilled the Faith and the law 30. Thus the Jew worketh in his faith in Christs office viz. in the Law wherewith Christ governeth in nature and hath putt on Christ in the Covenant and in the Ens of faith in Christs figure which Christ hath fullfied 31. For the Christian who confesseth Christ in the flesh worketh in his Faith in the flesh of Christ and hath the Law of nature viz. Gods officer to do uprightly in his faith for Christ ruleth in the Law of God which he hath fullfilled and made a Servant in his children and killeth the law of Sin through the fullfilling of his Love in his bloud and death both in them who live in the dominion of his Law and also in them who live in the dominion of his Conquest as the Christians do 32. For the faith which presseth or cometh in unto God in the law in the figure in the Covenant the same cometh unto God in the Ens of Abrahams faith out of which Christ was born and he that cometh in unto God in the fullfilling of the
Jerusalem the overthrow thereof and the earnest judgement draweth neare the measure is full the anger burneth Sin hath killed the understanding that they * * * Have no more sense or understanding no more perceive or feel the understanding these children are blinde concerning it and alwayes say this is a golden Time it will be good for us and not so come to passe thy Prophets among thee are esteemed fools and mad men till that be done unto thee and till thou thy self doest what they have said unto thee 12. Beware now and leave off to warr about the whore that the Lord may call thee with Jacob and bring thee againe to his holy Altar in Christ Jesus Put away the Idols viz. the opinions and build thine heart to be an Altar in the Temple of Jesus Christ then wilt thou be brought away from the murthers and the feare of God will come upon those men who would pursue thee as is to be seene by Jacob. But if thou wilt not leave off to make warr about the whore then wilt thou together with the whore come to shame and desolation 13. But learne to know her shee giveth Sichem occasion to uncleanness for shee runs out of her house and seeketh lovers Behold her Pride tear her Ear-rings from her neck wherewith shee boasteth and then shee will no more thus shew her folly bereave her of her Idols bury them with Jacob build thy self an Altar in thee and bring thy children to the offering Bid them not strive for Dinah but leave Dinah to the man with whom shee hath bedded else it is in vain to make warr for her virginity for it is manifest to all people that shee hath play'd the whore 14. Marke what is told thee it is high-time her shame can no more be covered for shee hath brought forth the Bastard doest thou not see it and doest thou not know the whore with her child then thou art blinde 15. Shee sitteth in high honour among men and cries all haile to her self This is shee to whom thou prostitutest thy self and forsakest thy God and his Altar Jesus Christ in thee take pity on thy self and behold the misery how this whore hath sate in stead of the Altar of God in thy soule and hath taken thy body and soule in possession and rideth upon thee as upon her Beast shee leadeth thee with her Reignes and thou seest it not thou say'st likewise it is right O thou evill beast full of thy whores Pride how will the Lord throw thee together with the whore to the ground as is to be seene in the * * * Apocalyps Revelations 16. The Spirit heere further setteth downe an excellent faire figure shewing how God manifested himself to Jacob after he made the Altar in Bethel and called the place El-Bethel viz. an Angelicall Engelische dwelling Gen. 35.7 where God conversed with Jacob in the forme of an Angel Engel as the high tongue renders it that God spake with him in vision in an Angels forme viz. in the Angells forme of the future humanity of Christ and signified to him that †††Gen. 35 10 11 12. he should no more be called Jacob but Israel that is a Great Tree or company of Nations him hath God thus blessed that he should possesse all this Country and he shall be so great that even Kings should proceed out of his Loynes whereby he signifieth concerning the future Kingdome of Israel and of Christ how it would come to passe 17. * * * Gen· 35.14 And when the Lord had spoken with Jacob in that very place Jacob set up a Pillar of Stone which signifieth the Temple of Christ as also the Temple at Jerusalem in a Type prefiguring Christ also the true Christian Church among the Christians that from the word of the Lord Men would build a Place and Pillar where they would assemble and declare the Wonders of the Great God and call upon him there and offer up the drink offering of Prayer there 18. And the Spirit sayth further * * * Gen. 35.13 So God went up from him when he had spoken with him that is when he had appeared in a visible Forme in the Image and Type of Christ he with-drew and hid himselfe againe in that Royall place from whence afterwards he would manifest and make himself visible in his Seede in this Figure in the Humanity 19. †††Gen. 35.15 And Jacob called the place Bethel viz. an ‖ ‖ ‖ Or Condiscention humiliation of the Deity in the Humanity so that the Divine Altar becomes manifest where a Man offers praise and thankesgiving to God And the Spirit by Jacob concerning this Bethel pointeth at the future Bethlehem where Christ should be borne Man as this place Bethel was exceeding highly esteemed by the Patriarchs which all pointeth at the Future Bethlehem where the true Altar Christ should be erected and built upon which Jacob and his Fathers and Children had offered in the Faith and prefiguring Type and under it God led them in the visible Type from thenceforth till the appointed Time that this Altar was erected at Bethlehem by the Birth of Christ. 20. And the Spirit in Moses speaketh instantly very darkly thereof in this Figure and sayth * * * Gen. 35.16 And they went from Bethel whereby he pointeth at the going forth from the figure of Christ that Men should goe forth from this figure to the Birth of Christ and sayth * * * Gen. 35.16 And it was a field breadth from Ephrath where Rachel brought forth and shee was in hard Labour at the Birth 21. This Field breadth signifieth the time that is between that and the Altar of Christ as Adam was gone a field breadth from the Altar of God that is out of the Spirituall world into the Earthly where it goeth very hard with Rachel viz. with the humane Nature as to the Patriarch Benjamin that is to bring forth a Christian that even the Old Adam must dye and perish in this Birth as Rachel dyed when shee bare Benjamin 22. Which Benjamin signifieth that when wee erect Gods Altar in us so that Christ dwelleth in us then is Benjamin that is our Last Man or second Adam borne then dieth the Old Mother who hath generated the kingdome of Nature in Man and the New Spirituall Man is manifested 23. This Benjamin is borne after Jacob is first gone out of Mesopotamia as the Spirit hath prefigured the Type of Christs Passion and Victory by Esaw and Jacob in their Meeting and it was a figure of the Apostle Mathias who was Elected to be an Apostle in the stead of Judas after Christ had first consummated his Passion and Ascention into Heaven 24. And it is a figure shewing how Man must first enter into Christs Passion Death that the Altar of Christ must first be erected in him before the Humane Nature from Christ can be borne for