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.
Machpelah for his twofold pitt viz. for the centre of the Fathers nature according to Eternity and for the centre of the Temporall Nature in both which the divine * * * Or Good will and Pleasure lubet hath brought it selfe out of the property of both centres into an Ens and into the creature of the humanity which humane creature hath broken it selfe off from the universall being and put it selfe into a selfishness therefore it must be again rooted into the universall for which end it must be tinctured with the most holy Ens and engrafted in which the Spirit doth here compare to pure Silver and so secretly intimates in the figure 10. When Abraham conversed upon the earth he desired to buy no field for his own possession but now when he was to bury his Sarah he would have the Sepulchre hereditary and peculiar * * * Gen. 23.7 and bowed himselfe before the children of the Land and entreated them for it whereas they would freely have given him the field and bowed themselves before him also but the Spirit of Moses hath its figure here for he hath represented Man to him in a very perfect modell for which cause also he playeth in the Process in the figure shewing that the children which belong unto Christ must bow themselves before God the Father from whom all beings do originally come that he would sell unto them the * * * The Cave of Machpelah the double Valley twofold Pitt viz. the Kingdome of nature and the Kingdome of Grace in Christs bloud for the same with the four centres of humility and the Love-birth the Father takes for Payment 11. And that the children of Heth and Ephron would freely give it to Abraham and yet at last upon the desire of Abraham took money for the same intimates unto us that God the Father hath indeed freely given us the Kingdome of Grace for he gave it freely to Christ his Son in our humanity but Christ would have it for a naturall due right therefore he offereth his humility to his Father that he would be pleased to take his payment for it viz. his humane property of him as here Abraham did in Christs figure although he could have taken the field yet he would not for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance God took the Earnest or Ransome of Christ for his * * * Twofold Pit cave of Machpelah for Payment therefore Abraham must stand in Christs figure for the body must be buried in the cave of Machpelah in this twofold Pitt viz. in the eternall and temporall nature viz. in the formed Compacted Word if so be it shall arise againe in the motion in the voice of this same word and Subsist in its Image which it first had Gen. 23.2 12. For Moses saith Hebron is scituate in the Land of Canaan which God promised to give unto Abraham and understand by Canaan the holy Christalline world or earth viz. the Citie of God which shall hereafter be manifest wherein Hebron lyeth viz. the head-Citie of the Land whereby externally the outward world with its figure is set forth and internally the holy eternall Land of Canaan 13. And we see very clearly what the spirit of Moses meaneth in its figure for first it representeth by Isaac Christs figure with his offering and death and presently thereupon it sets forth also mans Own death and where man must dye namely in his Citie Hebron the Citie of humane Selfe and whereinto he must be buried and put namely into the twofold Pitt viz. into the Kingdome of God and this world and it is therefore called a twofold Cave because there are two mansions viz. a twofold continent of life in two Principles whence man did originally arise but if he be buried in the will of his selfehood in the Serpents desire then he doth not reach this twofold Cave and though he should be therein yet he liveth onely in the Apostate Essence in the ownhood of the Devill viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens. 14. The chiefest piece in this figure is that the Spirit of Moses doth point at the twofold life how this world hath a twofold life and essence which he intimates by the twofold Cave wherein Abraham would have his burying-place to signifie that his twofold humanity viz. One out of the divine Ens out of the eternity and heavenly spirituall essentiality and the other which is out of the time even out of this worlds being and substance should be buried and put into an Eternall Sepulchre where the substance of the twofold body shall lye in its Originall Mother and leave the Own will in this Eternall Grave in death that so the Spirit of God might alone live rule and will in the spirit of the creature viz. in the Soul and the life of man might be onely his Instrument wherewith he might work and will how and what he please 15. For so it must be that the humane will might be brought again into the onely will of the Deity and Eternity for it was in the beginning when God breathed the Soul into the flesh in the Eternall Living Word John 1. Chap. and Gods Spirit did form it into a likeness of the Deity viz. into a creaturall Soul which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood that so it might be manifest in Evill and Good and Rule in the unlikeness or distemperature 16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature viz. into the Essence out of which the soul and body did a rise that is each Essence's property should return again into its mother and the mother is a twofold cave viz. the inward spirituall and divine Kingdome and the outward visible sensible palpable Kingdome of the externall world wherein Abraham would have his burying-place 17. For the outward Kingdome remaines for ever for it is produced out of the Eternall as a modell platform or visible Image of the inward spirituall Kingdome but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety but onely One Element wherein the four are understood but in equall Accord and Harmony in just and equall weight number and measure in One Onely Love will where the ascending domineering stirring Might of the divided figure four Elements doth no longer rule but the soft meek and still humility in a pleasant Lovely delightfull * * * Musicall Aire Aire or still harmonious Sound 18. The Compacted property of the Word in the Soul of the outward world viz. in the Own-hood or selfness of the third Principle doth cease the outward spirit of the world is changed into the inward that the inward might rule and Govern wholly through the outward which at
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
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
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy †††Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become
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
things consist in the Assimulate Every thing may be introduced into its Assimulate and if it comes into its Assimulate it rejoyceth in its Property be it Good or Evill and beginneth effectually to worke as is to be seen both in Good and Evill 14. As for example let a man take downe a little poyson it will presently receive with great desire the poison in the body which before rested and therein strengthen it selfe and begin to worke powerfully and corrupt and destroy the Contrary viz. the Good and that now which the Evill is able to doe in its property that likewise the Good can doe in its property when it is freed from the wrath it may also introduce its Assimulate into the reall true joy 15. The Essence of this world consisteth in Evill and good and the one cannot be without the other but this is the greatest iniquity of this world that the Evill overpowreth the Good that the Anger is stronger therein then the Love and this by reason of the Sin of the devill and men who have disturbed nature by the false desire that it mightily and effectually worketh in the wrath as a poyson in the Body 16. Otherwise if nature in its formes did stand in the Property in Equall weight and in equall Concord and Harmony then one property were not manifest above the other heat and cold would be equally poyzed in the operation and qualification and then Paradise would be still upon the Earth and though it were not without man yet it would be in man if his properties were in equall weight number and measure if they did yet stand in the Temperature then he were incorruptible and immortall 17. This is the Death and misery of man and all creatures that the Properties are divided and each aspiring in it selfe and powerfully working and acting in its own will whence sicknesse and paine ariseth and all this is hence arisen when the one Element did manifest and put forth it selfe into foure properties then each property desired the Assimulate viz. an Essence out of and according to its selfe which the Astringent Fiat did impresse and Coagulate so that Earth and Stones were produced in the properties 18. But now we are to consider of the greatest Mystery of the outward world between the Elements and the Astrum the Elementall Spirit is severized from the Astrall Spirit and yet not parted asunder they dwell in each other as body and Soule but the one is not the other the Astrall Spirit make thits bodies as well as the Elementall and that in all Creatures in Animalls and Vegetables 19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth and a Spirituall body from the Astrum and likewise a twofold Spirit viz. one Astrall the other Elementall 20. Man onely among all the Earthly Creatures hath a threefold body and Spirit for he hath also the internall Spirituall world in him which is likewise twofold viz. light and darknesse and also corporally and Spiritually this Spirit is the Soule but this body is from the water of the holy Element which dyed in Adam that is disappeared as to his life when the divine Power departed from him and would not dwell in the awaked vanity 21. Which holy body must be regenerated if his Spirit will see God otherwise he cannot see him except he be againe borne anew of the water of the holy Element in the Spirit of God who hath manifested himselfe in Christ with this same water-Source that his disappeared body may be made alive in the holy water and Spirit else he hath no sense nor sight in the holy life of God 22. This twofold outward body is now punctually to be pondered and considered of if we would understand nature and without this understanding let none call himselfe a master or Learned for in these bodies the dominion of all externall creatures and Essences is couched they oftentimes are contrary one unto another whence Sicknesse Corruption and death ariseth in the body that one severeth from the other 23. The Sydereall body is the highest excepting the divine in man the Elementall body is onely its Servant or dwelling-house as the foure Elements are onely a body or habitation of the dominion of the Stars 24. The Elementall Spirit and body is inanimate and void of understanding it hath onely Lust and desire in it vegetation is its right life for the aire hath no understanding without the Astrum the Astrum giveth the distinct understanding of the knowledge of all Essences in the Elements 25. But the inward light and power of the light giveth in man the right divine understanding but there is no right divine apprehension in the Sydereall Spirit for the Astrum hath another Principle the Sydereall body dwelleth in the Elementall as the light-world in the darknesse it is the true rationall life of all Creatures 26. The whole Astrum is nothing else but the externall expressed Word in the Sound it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally it is as a Great Harmony of unsearchable manifold Voices and Tunes of all manner of instruments which play and melodize before the holy God 27. For they are meere Powers which enter into and mutually embrace each other whence ariseth the Sound in the Essence and the desire viz. the Fiat receiveth this Sound and maketh it Substantiall this Substance is a Spirit of the Stars which the Elements receive into them and Coagulate it in them and hatch it as an Hen her Eggs whence the true rationall life is in the Elements and thus also the Sydereall Spirit is hatched and Coagulated in all Creatures 28. For the Male and Female doe mutually cast a Seed into one another which is onely a Sulphur of the Astrum and foure Elements afterward it is hatched in the Matrix and Coagulated to a living Spirit 29. And when the fire is enkindled in the Seed which is sowne in the Matrix the Spirit severs it selfe againe from the body as a Propriate as the light from the fire according to the right of the Eternall nature and two become manifest in one viz. a Spirituall body from the Astrum and a fleshly body from the foure Elements 30. And this Sydereall Spirit is the Soule of the great world which depends on Punctum Solis and receiveth its light and life from it as all the Stars doe take light and power from the Sun so likewise their Spirit 31. The Sun is the Centre of the Astrum and the Earth the Centre of the foure Elements they are to one another as spirit and body or as man and wife albeit the Astrum hath another wife where it hatcheth its Essence viz. the Moone which is the wife of all the Stars but especilly of the Sun I meane it in the Essence of operation 32. Not that we meane that the Astrum is wholly arisen from the Punctum of Sol in that I call
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
tooke in the same lust and formed him in his sleep even as the lust was and every member was formed in its place to the Conjunction of the beast-like copulation for each Desire hath obtained its mouth to manifestation Thus the Image of God formed it selfe in the Verbum Fiat into such a beast as vve are still to this day and this same was done in it selfe viz. Mans own Fiat viz. the first forme of nature which is the desire of Gods manifestation did effect it and none other maker from without him 26. We are not to conceive that there was any thing else upon Adam which made his Eve out of him or that formed them both to the outward naturall life save onely the Verbum Fiat in them their own very propriate and not any alienate or any thing strange from vvithout them as the first creation of Adam and all kindes of creatures was so brought to passe the Verbum Fiat Coagulated each Ens and the manifested word Severed it selfe in the Ens according to its property and formed the Creature according to its Astrum and kinde where also in every Ens the Matrix was separated from the limbus and formed into a Male and Female into an He and She. 27. The picturing of God as a man in making Adam and aftervvard standing over Adam as he sleepeth and making a woman out of him is more Idolatrous then reall and God hath earnestly forbidden in Moses to make the likenesse of any God for he is no Image save onely in the Creatures according to the Expressed Formed Word both according to the creatures of Eternity and of time he is no such maker but a former of the properties a creatour and not such a maker 28. The Creating is the Fiat vvhich amasseth or formeth and the Word in the power of the Amassed or conceived being gives the distinction according to the Ens As the Ens is in the generation of the Spirit so a thing is formed for the body or substance of all things is nothing else but a Signature or mansion f f f Or of according to the Spirit as the Birth is in the Ens where the Spirit formeth it selfe so is likewise the body of all kindes of Creatures both in Animalls and vegetables as we plainly see that the first Creatour who hath moved himselfe and brought himselfe into a Creaturall Manifestation hath left in all creatures a Power to their own Multiplication or Encreasing propagation and g g g Text makeing procreation and incorporated the Fiat in them as a Maker for their own propriety or most innate Instinct CHAP. XX. Of the lamentable and miserable fall and Corruption of Man NOw when Adam did awake from sleep he saw his wife Eve standing before him and tooke her unto him for he knew that she was his owne that she was his Matrix and cast the property of his desire upon her as he had done before when he loved himself so now also the Fiery Tincture of Adams soule entered into the Spirits or lights Tincture in Eve 2. But they both stood yet in Paradise in the Garden in Eden and knew neither Evill nor Good for they lived yet in joy and delight in the Kingdome of Heaven and it was Eves first longing to eat of good and evill for Adams desire had introduced and imprinted it into the Magicall Image while it was yet in Adams Essence as a childe receiveth a marke or Impresse in the wombe which the mother imprints on it 3. Thus also Adam did Impress the false desire into his Essence whence the woman was made therefore the woman so soone lusted after the vanity as to this day meer earthly Lust of the flesh is found in most of them so soone as this Sex comes but to any yeares the selvish lust and will doth predominantly appeare in pride and glistering shewes of fleshly desires and they soone long after the forbidden tree contrary to the Virgin-like modesty chastity and angelicall humility 4. The Abomination which Adam introduced into his Matrix is so exceeding strong in them that they are as 't were h h h Or very weake and poore in Naked shame before the Image of God which God himselfe created in Adam therefore they must be subject to the man in that they are the cause that the vanity was enkindled to which the Devill also was a strong i i i Sollicitour promotour 5. For when he saw Eve he then knew his insinuated desire in her which he had introduced into Adam the same did shew forth and discover it selfe in Eves lust therefore the Devill came now in a strange forme viz. in the Serpents Essence which vvas the most suttle Beast and laid himselfe on the tree of temptation towards Eve that the introduced Concupiscence in Eve which the Devill had also infected did k k k Was much taken with amuse it selfe upon the outward Serpent and so one lust tooke another whereupon Eve did strongly Imagine and long after the forbidden fruit which the Devill perswaded her to eat and then her eyes should be opened and she be as God and know Evill and Good 6. Which indeed was true this knowledge did stick in the fruit for the Essences were discordant and un-like therein but he told her not that the enmity would awaken in the Essences of her body and that heat and cold moreover sicknesse and death would force into her Herein he was silent and fairely coloured it over and drew her in by collusion as if God had withheld some great thing from them which she might finde as a treasure so craftily did he deceive Eve 7. And when she yeelded to discourse with the Serpent she was taken in the voice for the Devill infected the same with false delight untill he perswaded her she should be wise if she did eat thereof 8. For the Devill thought that if Eve should bring forth chidren in Paradise then his l l l Text his cause might prove naught Designe would miscarry they might then possesse his Angelicall Kingdome 9. Now the question is wherefore the Devill did deceive Eve by the Serpent onely and not by some other meanes could he not doe it in his owne forme why did he even speake m m m Or in through the Serpent to Eve and wherefore did the Serpent addresse it selfe to the Tree to perswade her against Gods prohibition 10. Heere the vaile lyeth before Moses his cleare eyes for he sets down the Hystory very right but how can an un-illuminated minde understand it in that he writeth of the Serpent saying that the Serpent spake with Eve and deceived her whereas indeed it cannot speak and also is onely a beast without divine understanding and in its selfe cannot know the Image of God much lesse did the Serpent understand the heavenly Powers or the Prohibition 11. But heare what Moses saith the Serpent was more subtill then any beast of the field
the spirit ariseth which formeth it a creature out of the Ens and the spirit signeth it selfe in the Body what it is and so stands its figure CHAP. XXV How God drove Adam out of Paradise and laid the Cherub before the Garden WHen God had cursed the Serpent and the Earth then the Beast-Man was no longer profitable in Paradise for he could not any more enjoy the fruits of Paradise therefore he laid upon him the labour and toil of the world and drove him out of the Garden of Eden and placed the Cherub with the fire sword of judgement before it that if the new born virgin-child of the seed of the woman would again returne and enter into Paradise this Angel with the fire-sword should cut away the Serpents-beast from it and not any more suffer l l l Understand the beast it to come into Paradise 2. The Angel with the fire-sword is the right destroying Angel who carrieth death and life in his Sword he hath therein Gods Love and Anger and when man Dyeth in this world then he cometh before the Gates of Paradise before this Angel and even there the poor Soul must passe through this Garden judgement 3. Now if it be captivated in the Anger of God then it cannot passe through this judgement but if it be a virgin child born of the Seed of the woman then it may passe quite through this Sword and then the Angel cutteth off the Beast begotten of the Serpents Ens and even then the Soul is an Angell of God and serveth him in his Temple in Paradise and expecteth the Day of judgement viz. the Resurrection of the outward body when this Angell with the fiery Sword shall Sever the Earth from the Curse then the right humane body returnes again for it must also passe through this Sword and the Sword will cut off its Beast that he may be onely a Man and no more a Beast 4. The Speech of Moses concerning this Mystery is wholly hidden to the Earthly Man for Moses speaketh of an Angel and Sword and albeit the Outward figure was even just so for so was Adam driven out yet it hath far another A. B. C. internally the naturall man without Gods light understands nothing thereof 5. This Sword is in man when man converteth and entreth into sorrow for his committed Sins and casteth away the vanity and steppeth into the Infants Shirt then the morning Star ariseth in the spirit of Christ in the virgin-like m m m Or shut up Ens. occluse Ens in the true womans seed 6. And in this Anxious Sorrowfull Gate of true Repentance the Angel standeth with the fire-flaming sword and the virgin-Bud forceth quite through this fire-sword into Paradise viz. into the light into the life of Christ and groweth forth through this sword 7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise and the poore Soul which begetteth this child standeth the whole time of this life under the reach and Swinge of this fire-sword and is fast bound with a band to the grosse beast in the outward world where the virgin-child is sufficiently thrust at and wounded with this fire-sword for the fire-soul which in the fire-Sword of Gods Anger is bound to the Serpents Monster doth daily amuse it selfe upon the Serpent-Monster and Sinneth and even then this fire-sword doth cut away the Sins and devoures them into Gods Anger where they are examined and judged 8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse in Christs death and the pierceing Sword of Tribulation and grief passeth quite through it it must suffer it selfe to be drawn quite through this flaming Sword and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents n n n Or false Image Monster and even then it is in a Sore strait when that is cut off from the fire-soul which it faine would have from its Monster 9. Then must the virgin-child Supplicate the fire-soule and tender it the Love that it should onely forsake the Monster of the Serpent heere then ariseth strife and opposition for the part of the fire-soul hath introduced the Serpents Monster into it and desireth also to have its joy therein and loveth the Evill Beast 10. Then Sophia viz. the Second Principle viz. the Part of the light world doth speak against it and hence cometh up the Strife betwixt the Seed of the woman and the Seed of the Serpent and then man goeth up and down in Sorrow and Sadnesse trouble and perplexty sometimes the virgin-child prevailes and sometimes the Serpent-childe 11. And then the Devill stirs up and incenseth all Monsters against the virgin-child to strike it to mock it scorne it revile and laugh it to shame and make it ridiculous that it may by no meanes be known least the Devills Kingdome should become manifest 12. Thus the virgin-childe must be exercised by this in the Spirit of Christ and suffer it selfe to be whipped persecuted and injuriously reproved and often called one possessed by the Devill be cursed and continually accounted an off-scouring of the world untill the outward Beast hath finished its Course in its Constellation and then the Cherub cutteth off the grosse beast and lets it fall even unto the judgment of God and then the part of the fire-soule must forthwith force through the judgement of this Sword 13. Now if the fire-soul hath o o o Impressed taken in much vanity into it self viz. much of the Serpents craft and lust then the part of the fire-soule must stand p p p Or in under this Sword untill the fire of Gods Anger consumes this introduced vanity which to many a one is q q q Refining fire Purgatory enough which this present too too wise world will not beleeve and will be onely an Adopted child from without and so have an externall washing away of Sins in Grace but it hath another A. B. C. here God will not let the Serpens Ens neither in body nor Soule come into Paradise 14. The fire-soule must subsist in the fire of God and be so pure as the clear refined Gold for it is the husband of the Noble virgin Sophia which is from the womans Seed it is the fires Tincture and Sophia the lights Tincture if the Tincture of the fire be wholly and throughly pure then it s Sophia will be given to it and so Adam receiveth again into his armes his most pretious and endeared Bride which was taken from him in his sleep and is not any r r r Or from thence forward longer man or woman but a branch on Christs Pearl-tree which standeth in the Paradise of God 15. To the description whereof we need an Angels Tongue and yet we are understood well enough by our School-fellowes we have not written this for Swine for none but those onely who have been by and
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
Mystery and a very Secret hiddennesse to the earthly Man even so also the false Cainicall Church of hypocricie and seeming holinesse whose heart and desire is onely of the outward world hath gotten aloft this whole time and hath the outward dominion and Name as if it offered to God but the true reall Christian Church is hidden under it as a very secret Mystery and is not known of the Cainicall Church 3. Cains Church sets forth it selfe very devoutly and glysters on all sides with specious Ceremonies and pompous ostentation giving forth that it is holy righteous and good that it also offers in the Covenant of Christ but its heart is onely a glozing soothing bravely attired Harlot full of Cainicall murther reviling and blasphemy full of censure and selfe-speculation in pride in covetousnesse and high mindednesse but Abels Church is hidden under it in great plainnesse and with no Respect and Reputation and is accounted but fooâ—ish in reference to the glittering shew of Cain and is continually slain by Cain in its simplicity 4. Now saith Reason what had God any pleasure herein that he suffered Cain to kill Abel and why is it still to this day that the children of God are slaine dispised contemned reproached mocked scorned and cryed down for false by Cain viz. by his posterity one cause hereof is this 5. Prince Lucifer was an Hierarch in the Kingdome or place of this world as Christ even calleth him a Prince of this world viz. in the Kingdome of darkness in the Anger of God and was cast for his pride sake out of the light into the darkness 6. But being God then created another Prince viz. Adam in and for this place with whom he bound himselfe even with his deepest Love before the foundation of the world in the deare and pretious Name JESVS that he would break down and destroy the throne and Kingdome of proud Prince Lucifer in the humane property and overcome and be predominant with Love thence forthwith arose his Envy and wrath against man 7. Secondly the Cause is this In the fall of man the wrath of the Eternall and also of the Temporall and inchoative nature obtained the Superiour Sway and dominion in the humane property for the Kingdome of Heaven did extinguish in Adam and Eve when as they became Earthly and in the roome and stead thereof the Kingdome of the Devill did awake in the Serpents wit and pride in them for the a a a Mans will humane will had broken it selfe off from God and was entered into selfehood and no longer understood any thing of the Mystery of Gods Kingdome 8. But seeing that the Kingdome of God did againe bud and break forth in the ATM of the Covenant in Abel and the children of God the Devills Kingdome and will in the Serpent-Monster could not brooke it Also the Love-Kingdome is a great Enmity against the wrath of the Eternall nature according to the darke property for the humane Essence was become according to the darke worlds property as to the Soule an halfe Devill and as to the outward worlds vanity an halfe Beast in which Beast the false suttle crafty wicked lustfull proud covetous envious and angry Serpents worme did sit infected with the Devills will 9. This wrathfull vile malicious monstrous beast would live in its owne selfe property therefore the Angelicall virgin-childe which should destroy and possesse the Kingdome of this Evill Beast did appeare against him in Abell This was now a Great Enmity for the Anger of God had captivated Man and would worke and rule in him therefore Gods Love brake forth out of the Anger as a light out of the fire and would kill the Anger and change it into Love and help againe poore mans Image and redeeme it from the Eternall Anger and death 10. But being the Anger had got the upper hand and sway in man and yet the virgin-childe of the Angelicall worlds Essence should spring forth and grow out of the Covenant of God out of the disappeared Ens through the Anger as a clear delightfull light shines forth out of the Candle through the wrathfull fire which depriveth the darknesse of its power and prevalency therefore the outward body in Abel and the children of God must suffer it selfe to be slaine and persecuted by the wrath of God for b b b The outward Body it was a strange figure on the virgin childe 11. For Abel in his outward flesh had the Awakened vanity lying in him as well as Cain he was also Sinfull as to the outward man but internally the Angelicall word and Image of Paradise did spring and bud forth againe in the Covenant this was now a great enmity against each other the inward man bruised the Serpent-Monster upon the head of its false desire and the Serpent-Monster stung him on the heel of his Angelicall will and openly mocked the Angelicall Image as it is so still to this day so soon as the virgin-childe is borne in the Spirit of Christ the outward earthly body together with the virgin childe is by the children of Cain persecuted contemned reviled and accounted as a strange childe of the world 12. For the Serpents-Monster is as a foole before God and being the noble and pretious virgin-childe must beare such a Monster on it in the outward flesh to which the Devill hath yet continuall accesse therefore this body is strongly assaulted and struck at by the Devill in the Anger of God and its children they would continually slay it for the virgin-childe worketh through the outward man as a light through the fire and manifesteth it selfe it teacheth and reproveth the wicked Sort and this the Devill cannot endure for it is against his Kingdome as the offring of Abell was against Cains 13. For Cain offered in the proud Serpents desire as an hypocrite and would be an honest demure devout and Godly childe in his Serpents desire but Abel humbled himselfe before God and set his desire into Gods mercy Gods Love-fire tooke his offering and penetrated through the earthly offring and fire and the like also is to be understood in the Body of Abel as the Incorruptible being shall swallow up the corruptible so also the heavenly tooke the earthly captive in it selfe 14. But that Cain slew the outward body of Abel hath this c c c Signification type and figure that the outward body shall be d d d Or mortified slaine in the Anger of God the Anger must devoure and mortifie the outward Image which is grown up in the Anger and out of Death springeth forth the Eternall life 15. Abel was a figure of Christ the children of Gods Anger must execute the Right of Gods Anger upon the outward earthly and also beastiall Image of the children of the holy One even as the Pharisees who before God were onely false Serpent-children as Christ called them must persecute and kill the humanity of Christ so likewise was Cain a type
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
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
that none could slay it 54. For Cain did not cry out onely for feare of the outward life but he feared that his right Eternall life might be slaine that his life should be wholly blotted out from the Face of God for he cryed also and said Lo thou drivest me out this day from off the Earth and I must hide my selfe from thy face and I must be a fugitive and a vagabond in the Earth and it will now come to passe that whosoever findeth me will slay me He cryed out for feare of being killed and was sore afraid and yet there vvas no man besides him upon the Earth save onely his Father Adam and without doubt his sister vvhom he tooke to wife 55. Cain feared the Spirits vvho had moved him to slay his brother that they would also kill him for he saith I must be hid from thy face now this was not in any externall manner but in an internall for God dwelleth not in the view of the outward eyes but in the inward Spirituall vision therefore God said whosoever killeth Cains internall life vengeance shall be taken on him seven-fold and he set the marke of the Covenant on his life so that no spirit in the wrath could murther it for he was a twigg out of the Tree of life 56. Although the Seven properties of nature in him were departed from their mutuall accord in each other yet he was not the sole cause of it for he had so received his life from Father and Mother in the divided property and therefore the Grace passed as vvell upon him as upon Abel except onely that Abel proceeded out of the other line but the Centre of the Soule was alike to them both but the motion in the Seed was unlike for they were the two types of the world viz. Cain the type of the Selfehood in the wrath and Abel the type of the resignation of life where from the Resignation another world springeth forth through Death out of the Centre 57. Not that Cain was borne to destruction but that evill awakened property in the dissimility viz. the Soule of the outward world brake forth forcibly in the Seed and tooke the Centre of life into its Power and therein God set a marke viz. his Covenant that the murtherers should not slay the Souls life 58. But if it should so come to passe that the owne peculiar will would give it selfe to the murtherers then the life of Cain should be avenged Seven-fold that is through all the Seven properties and the free-will which did slay the life of God which was in the Word John 1. should be rebuked and punished seven-fold through all the Seven formes of nature both temporally and eternally and this is the meaning whosoever killeth the life that is what free-will soever murthereth its life vengeance shall be taken on it Eternally in the Seaven properties of the dark vvorld 59. And in this place we are further to consider aright of the great mysteries for the Seaven properties of the humane Tree producing and manifesting the life of the Wonders of God had now Spread forth themselves even unto Lamech the Dominion of the world was novv wholly brought forth with Lamech in nature for Lamech was the Seventh man in the Root of the Wonders arising from the first Stock that is Adam was the first Abel belongeth not unto the Line of the Wonders but unto the Regeneration Cain was the Second in the Line of the Wonders Hanoch the third Irad the fourth Mahujael the fift Methusael the Sixt and Lamech the Seventh 60. Now Lamech did spring forth from Cains Root out of this Line of the Wonders of God and he was an honest upright man but was a a a Taken or beset environed with the Spirit of the Wonders and he Looked back upon the Wound and also upon the b b b Or Seale Signe of Grace in the Covenant and knew for certaine that even now the Spirit of the Wonders should be fully brought forth and manifested in the humane life whereby all Arts of the vvorld should be found out 61. And he saw also forwards how it would fall out in these Wonders of the world hovv his children would introduce his life which they should receive from him by propagation into a Babylon of folly and Corrupt the same and hereby also he looked especially upon the word whence the humane life was Sprung and how the life in the Spirit of the Wonders of the world would introduce it selfe into a seaven and seventy-fold word of Languages and Nations as came to passe at Babel and how the free-will of Nature would goe astray from the Onely God and be corrupt and that it should be avenged seven-and-seventy-fold that is every tongue and speech should be Avenged in the Anger of God and therefore because they would Corrupt Lamechs life which they received of him by propagation and this the Wrath of God would Avenge in the free-will of his children divided into severall Speeches 62 For the Spirit saw forwards hovv the free-will vvould give up and addict it selfe to Selfehood and Apostatize from the Onely God and â—ovv the Anger of God would Seize upon and confound the Naturall Spirit of the Wonders in man viz. the Soule of the outward world from whence the Great Babylon of Contention about Gods being and vvill vvould arise and this the Spirit said should be avenged seven-and-seventy-fold in Lamech 63. For this was a Seven and Seventy-fold Racha or Avengement upon the Word of the understanding in the humane life that out of one onely tongue out of one onely Speaking Word and vitall Spirit a Seventy and seven-fold tongue viz. a Confusion of the understanding should be made before the understanding lay in one Sound voice or Harmony but now the Racha came into it and Confounded and shattered it into Seventy and seven parts 64. For the humane vvheele of the Sound or understanding was turned round and the Ten formes of fire wherein time and Eternity doth consist did open themselves in every forme of nature which was seven times ten vvhich makes Seventy whereto also belongeth the Centre with its Seven unchangeable formes of the Eternall nature which is together seventy and seven 65. And herein Deare brethren lyeth the * * * Mysterium Magnum Grand Mystery if ye were not cloathed with the Garment of the Contentious Languages then we vvould be bold to declare something more in this place unto you but ye are yet all captivated in Babel and are contenders about the k k k Or Meaning Spirit of the Letter and yet have no understanding of the same yee will also be Doctors and learned Masters forsooth but yet ye understand not your own Mother-Tongue yee bite and devoure one another about the husk of the word wherein the Living word doth forme and amasse it selfe and ye neither desire nor understand the living word yee speake onely out of Seven and out of seventy
wives according as they listed and would not suffer the Spirit of God to reprove and admonish them 13. The meaning of it is this the children of God in whom the Spirit of God did manifest it selfe looked in the lust of the flesh after fleshly Women although they were of the Generation and linage of Ham without Gods Spirit yet if they were but faire and beautifull for their lust of the flesh they introduced the Seed of the holy Ens into such beastiall vessells and afterward brought forth such * * * Giants Tyrants and fleshly minded men who woud not suffer the Spirit of God to rebuke them for they were onely flesh without divine Spirit and will 14. They should not have mixed themselves with the beastiall Daughters but looke after those in whom the Spirit of God was even those who feared and loved God but they looked onely at the lust of their eyes and flesh and corrupted the holy Ens in the Covenant in which God had * * * Incorporated espoused and betrothed himselfe against these the Spirit heere complaineth that they would not be instructed and reformed but follow the lust of the flesh 15. We see this very emphatically set forth unto us in Sem Ham and Japhet that it is so that the Spirit would not that the children of God should mix themselves with the very carnall or beastiall People for after the Deluge the Spirit divideth the three brethren into three Families and would that each family should remaine apart by it selfe 16. For therefore came the Deluge upon the Earth and destroyed these mixed people and afterwards made a Separation amongst them according to the Nature of the Three Principles that each property might possesse its Quire and line in the Nature of the Wonders but yet it would not doe so that at last the Spirit divides them with the Confusion of the Languages at Babel that so they might come into a Severall division for the properties of the Tree did there divide and spread forth themselves into Seventy and seven viz. into the Wonder of the Nature of the formed Word Vers. 5 6. 17. Now saith Moses And the Lord saw that the wickednesse of man was great upon the Earth and that all their Thoughts and Imaginations in their Hearts were onely Evill continually then it repented God that he had made man on the Earth and it grieved him at his very heart and said I will destroy man which I have created from off the face of the Earth both man and Beast and creeping thing and all the fowles of the aire for iâ— repenteth mee that I have made them these are marvellous and wonderfull sayings that the Spirit saith it repented God that he had made man and the creatures who would understand this without divine knowledge that any thing should grieve the unchangeable God Reason would be ready to say hath he not knowne aforehand what would be how can his will which is himselfe grieve and repent 18. Here we must goe into the Centre In God there is no grieving or Repentance Nothing can grieve or trouble him but there is a grieving in his expressed formed Word for it repenteth the formed word in the Devills that the Ens of Light is turned into an Ens of Darknesse it grieveth the Devill that he did not continue an Angel also it repenteth the wicked man eternally that he stood not in the divine Ens in the formed word and hath turned the power of the word into malice and iniquity also there is a grieving in the formed word in Nature over all kindes of creatures that the property of the wrath in the Curse of the Anger doth rule and domineere in the formed expressed Word it grieveth the Love-Ens of the word that the Devill and wrath domineereth in it and corrupteth and destroyeth many 19. Now when God saith it repenteth him It is to be understood according to the creation of the formed word not according to the Eternall Speaking word which is unchangeable but according to the Good property in the creation that it must be laden with Evill against its will for the Spirit saith in Moses and it grieved him in his heart yea it did truly grieve or trouble him in his HEART the good Ens of the Earth which went also along with it into a compaction which is from the spirituall worlds property from the holy word the same was in the Sin or fall of man captivated in Death and shut up in the Curse in the Earth now the formed word grieved at it and troubled or affected the Eternall Speaking word viz. Gods Heart 20. For our Soul cryeth unto Gods heart viz. unto the Eternall Speaking Word and moveth troubleth or affecteth the same that it should move it selfe in us according to its Love Now the humane word worketh in the divine and stirreth the divine so that the divine word entreth into our Sorrow for Sin and helpeth us to repent of our Sins for the Spirit in Moses said when Lamech had begotten Noah this same shall comfort us in our Labour 21. This was now the Spirit of the beginning and End of all things it repented through nature of the iniquity of man and grieved at the captivity of the vanity of the creatures and wrought Repentance into the holy Eternall Speaking word the Spirit in the formed word of the whole creation of this world said It grieveth mee that I have brought me into such an Evill property in the creatures And wrought Repentance into the living Eternall Speaking word from whence the out-breathed formed vvord was flown forth and proceeded 22. For That this is so Note let us take an example on our repentance we cannot work any Repentance unlesse our inward humane Soule doth repent that it hath made formed or brought forth the Beast of vanity in it selfe but if it will repent then its formed Word must enter or make its earnest approach into the Heart of God and presse the same with an uncessant importunity and move in it and now when this comes to passe then presently the deluge cometh upon the evill man of the vaine will which must forthwith be drowned in its Sorrow in the word of Death Here then God repenteth in man that the Evill beast full of Sinfull desire is born and in this same divine Sorrow it must be drowned in Gods Love and die unto the wrathfull evill life and will 23. Now understand Gods Sorrow or repentance in the Creature of the Creatures aright The Spirit in the whole creation even in every life which moveth in the fire and aire said it grieveth mee that I have figured this Image of vanity on me and this Sorrow of the formed Spirit in the expressed Word grieved that is moved the Eternall Speaking word in it then said the Eternall word I will yet give them an hundred and twenty yeares respit for even so long the time in the Dominion or Government of Seths
life and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
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
from the inheritance of Abrahams peculiar goods for the figure of Christs kingdome to come was here represented 41. And we may yet see this clearly sufficiently and fully set forth in that Abraham lay with an Aegyptian strange maid and begat a Son of her out of his seed viz. out of the essence of his body and soul and yet afterwards rejected this Son from the inheritance so that we plainly see here the figure of the right childrens inheritance that none can come to the Adoption or true childship of God unless he be born out of this Covenant out of Christs flesh and Spirit Note Predestinate to Condemnation 42. The old Adamicall man as to its own selfe-will out of the Serpents Ens is wholly rejected and cast away he is nothing profitable or wholly unfit for the kingdome of God he is onely an Instrument whereby God proveth and exerciseth his children as a Besom wherewith the house is swept 43. The soul must forsake its own will unto all eternity and must have a new body born or generated in it out of the heavenly Ens which heavenly Ens did disappear in Adam as to God and was introduced again thereinto out of Christs Spirit 44. The gross introduced beastiall property is also * * * Alike rejected or Reprobate alike rejected from the kingdome of God in all men who are born of Adams sinfull Seed as well in Isaac and Abraham as in Ismael but the Ens in the Covenant shall live for ever and at the Last Day it shall again put on the true man created in Adam out of the limus of the earth which is of the kingdome of this worlds essence yet not the grossnesse of the earth but the * * * Note The Resurrection of the Body Ens of the formed word which hath given forth it selfe into a creation 45. The inward Ens of Christ which the soul putteth on it for an heavenly body out of Christs spirit and out of his flesh and bloud is spirituall It is a spirituall body which dyeth not at the death of the outward man yea it is not buried neither doth it arise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from death to life 46. And therefore Ismael came not to the inheritance of his fathers goods for he had not yet put on Christ in the flesh and spirit but Isaac had put him on in the Covenant viz. in the incorporated word and had Christ now in the Covenant from Gods Gift as a naturall Right in himselfe not from his own power and ability but from the power of the Giver even from the power of the Covenant 47. But now Isâ—ael must put on the Covenant from Christ and not from the inherited adoption or childship as Christ who had it from God in a childlike or filial Right and now Ismael must do this for the obtaining of it viz. he must behold himselfe in the fountain of the seing and living as his mother Hagar did and return again with the lost Son to the Father and fall down before Abrahams feet that is his heir Isaac in Christ and pray that he would receive him into his house which is Christs humanity viz. the spirituall world as a servant and Day-Labourer for he hath had no more any Right to his inheritance he hath been begotten and born onely as a Step-Brother or Son in Law of a strange Mother viz. of the Kingdome of Nature 48. And for their sake Christ came that he might have Mercy on them for he himselfe also said when he was in the flesh * * * Or justified one Matth. 9.12 He came not to seek the Righteous but the poor Sinner his brother in Ismael and Adam not his line in Isaac for the * * * Or justified one Matth. 9.12 whole hath no need of the Physitian but the sick wounded poor Sinner 49. And we will not herein conclude so blindly concerning * * * Note Predestination Predestination and Election of Grace as Babel doth which teacheth that God hath ordained a certain number and company to Damnation and the rest to Salvation 50. If this were so then Nature must needs be limitted confined and determined when it should beget and bring forth a child of God and nothing would be in the free condition or liberty yea God must then confine and shut up his unchangeable one infinite will into a beginning and limit and nothing at all could be free in the humane property but whatsoever any one did that must unavoydably so come to passe let him rob steal murther or blasphem God and live as he pleased it must be so if this were true then the Ten Commandements and all Doctrines Teachings and Lawes were to no purpose and none need Repent unless God compelled him threunto 51. I say whosoever teacheth so he useth and * * * Exod. 20.7 taketh the Name of God in vain and horribly prophaneth the holy Name of God which is free from eternity and offereth it selfe to all poor Sinners and * * * Exod. 20.7 bids them all come unto him Matth. 11.28 52. The Covenant was indeed * * * Set forth established in Isaac viz. the divine might and dominion but it was given to no man in the line of the Covenant but onely and alone to the Man Christ so that none came out of a peculiar Right to God but all in the Grace of the one and God did declare his mercy and compassion in Christ unto all and without him there was no Door of grace to the Jewes viz. Abrahams Seed and also to the Gentiles all are onely children received out of Grace and new-born in him and none either of the Jewes or Gentiles without the life of Christ are received to mercy all men who have pressed or earnestly come in to God viz. to his Grace those he hath all received in the Grace which he offereth in Christ. 53. Therefore Christ also prayed for his Enemies which knew him not but crucified him that God would forgive them in him and receive them to favour in which Access all Nations who knew not Christ in the flesh have an open Gate and are taken into Gods Mercy 54. For * * * Without besides Christ no man cometh to the childlike inheritance to him alone the goods do belong viz. the Hierarchie of men as he himselfe also said * * * Joh. 17.6 Father the men were thine but thou hast given them me and I give unto them the life eternall and therefore it belongs unto him because he is Gods Son born of his Essence from eternity 55. Adam was also Gods naturall Son which he created out of his Essence but he lost the childship and the inheritance and was cast out and with him all his children as Ismael was cast out from the childlike or filial inheritance 56.
Love-word of God hath incorporated it selfe this same water baptizeth the inward man which disappeared in Adam to the new regeneration Note how wee are Baptized into Death and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death it circumciseth the poor captive soul and putteth the Covenant and humanity of Christ upon it in the inward spirituall man now disappeared or withered as to the kingdome of heaven 15. Understand it aright yee Jewes and Christians you have but one onely baptisme the Jew is baptized inwardly on the soul in the Ens of the Covenant and circumcised on the disappeared Ens of the Right heavenly humanity viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity and the flaming Love-spirit in the Ens of the word Tinctureth the true humanity and baptizeth it with the in-taken or conceived Ens of Faith the Faith in the Spirit of God baptizeth it with its heavenly water 16. And the Christian is baptized even with the same very word and water in the faith it is wholly One and the same onely this is the externall difference that God hath appointed and established the Covenant of Circumcision in the baptisme of water being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life 17. And that you may yet see that they are both One Christ was circumcised as a Jew and was baptized as a Christian thereby to declare that he in his Love revealed in the humanity had manifested the fire-baptisme in the water viz. in great meekness and long-sufferance and changed them into One. 18. The Ens of faith was not yet become incarnate among the Jewes therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin that so they might have a Signe that the Holy Spirit in the Ens of faith in the Covenant would cut off their Sinfull birth whereby they were the children of Grace in the Ens of faith 19. But this same Ens of faith was first made flesh among the Christians in Christs humanity and is also now incarnate in the children of faith in their true man the Christians do now in their faith's desire put on Christ viz. this Ens of faith which the Jewes did also put on in the flesh in the heavenly flesh viz. in the heavenly living water in the divine manifestation 20. This water is the heaven wherein the onely holy Element is the motion and essence it is Christs viz. Gods holy corporeity viz. the formed wisdome of the forth-breathed or formed word of the divine powers Gods living eternall speaking word which is a spirit and the divine understanding which again attracteth to it selfe its own forth-breathed essence viz. the forming of its wisdome 21. The fathers will draweth the Soul which is a fire-breath out of its fire-spirit unto it selfe and the Sons will draweth the noble Image created out of the wisdome viz. out of the heavenly essence to it selfe and the Holy Spirit draweth the whole moving humane understanding to it selfe so that it is a God-Man and a Man-God God made manifest in an Image and this is the Image of God and thus also the Circumcision and the Baptisme is to be understood which in both is the ground and chiefe corner stone to the new-birth among the Jewes and Christians 22. Now in that the Males were to be circumcised and not the Females Note Why Miles onely Circumcised Why Males and Females both Baptised and yet all are to be baptized among the Christians is thus to be understood as followeth mark it aright ye Jewes and Christians and all other Nations we tell and declare it unto you all for ye are hereby called the Time is come about that the Antichrist must dye 23. Adam was the Image of God he was man and woman and yet neither of them before his Eve but a masculine virgine in peculiar Love full of chastity and purity The Tinctures viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One in an uncessant Conjunction of desire wherein stood the peculiar fiery Love-desire 24. But being the Devill assailed the property of the fires-Tincture and brought his false desire thereinto so that the fires-Tincture was divided in the properties of the eternall nature each property on the centre gave it selfe forth into its Selfehood whence the selfly revolted will and the false lust did arise which lust desired to prove the dark worlds essence viz. the earthly essence out of the dark worlds desire and to tast in it selfe how the same would relish if evill and good each manifest in it selfe were together viz. in the dis-Temperature without the divine One hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire and with the earthly hunger after the vanity proceeding from the dark worlds essence in the earth and in the Elements so that the heavenly female or right virgin-ike life was extinct in the Ens of the light 25. For the Holy Spirit departed from the introduced vanity and so the holy matrix viz. the heavenly Generatress disappeared and the mother of the outward nature viz. the outward naturall woman understand the property of the woman got the upper dominion in the birth so that Adam must now be divided and figured into a man and woman 26. But being the fiery property of the Tincture which now hath the dominion in the man and is called man by reason of the fathers property was the cause of the poysonfull infection so that the Tincture of venus viz. of the woman or the light was mortified and being he introduced in himselfe the abomination of lust into the womans property whereby afterward the woman viz. his Eve did so eagerly lust after evill and good and began the earthly Eating Thereupon we are here to consider that this same fires-soul viz. the mans Tincture must be baptized again with the divine Love-fire that so it might not introduce the Ens of the Devill and Serpent insinuated into the masculine Seed so poysonfull into the womans matrix it must be tinctured and baptized again with the divine Love-tincture viz. with the holy Love Ens which came to pass in the Ens of faith in the promised incorporated Word of the power of God 27. But the Woman viz. Adams virginity was now transformed or formed out of Adams nature and essence into a woman or manness and in her the holy virginity disappeared as to God viz. the Tincture of the Love and light did still remain but as it were dead or disappeared for the outward mother viz. the elementary mother lived now in its stead in her and was the Generatress of nature which must receive Adams viz. the mans Seed into it selfe 28. Into this disappeared heavenly Tincture of the light viz. into the true
his Son to whom he had given the whole * * * That is all mankinde humanity for a peculiar possession and say thus being I have given thee the Power in the humane property which is mine to be thy own Swear now unto me by God that is deeply binde thy selfe therewith into an essentiall Oath or One Eternall Covenant that thou wilt not shew any unkindness to my nature in the humane property nor to the children viz. to the Branches which spring forth anew out of their property nor to their Nephewes or grand-children that is to those children who spring out from the wild property where oftentimes a wicked husband or a wicked wife are joyned together the one being ungodly and the other honest but according to the kindness which I have don unto thee even unto thy Image in that I have restored unto thee again this heavenly matrix which in Adam was captivated in my wrath and disappeared from thy Image in my Anger thou shalt do likewise to mee and unto the Land that is unto the outward man wherein Gods children bear the heavenly Image that is unto the Land wherein thou sojournest 13. For Christ is a stranger in our earthly humanity and our earthly humanity doth oftentimes make our children or grand-children strangers to God there the Father of nature in the Souls property said unto Christ he was a Stranger in Our Land as Christ also said that his kingdome was not of this world that is of the earthly man but Christ should shew kindness in this Strange Land understand the strange humanity and not reject the children which should be born therein as the Father had don to his Image of the heavenly humanity which disappeared in Adam this Christ should Swear unto God as he also sweareth in the Prophet Ezekiell * * * Ezek. 33.11 As true as I live I will not or have no delight in the death of the wicked or sinner but rather that he should turn and live for Abraham in Christ viz. in the figure said I will Swear that is I will do it 14. And Abraham reproved Abimilech because of the well of water which the Servants of Abimilech had taken away by force that is Christ reproved the Soul that the Soules servants viz. the essence of nature had taken away the well-spring of the Essence from the heavenly corporality viz. Christs body in Adam whereupon the heavenly Image dyed or disappeared for Christs holy fountain of water sprung up in the Soules fiery Essence but the Soules Essence had taken this fountain of divine Sweetness into its own Selfe-full power and changed the same in it selfe to another property 15. And Abimilech answered that is the Soul I wot not who hath don this that is I did not know that the Devill had deceived me that the false lust was arisen in the very Essence of my nature and who hath don this hurt also thou didst not tell it unto me that is thou didst not declare unto me that thy Image was in me that this holy divine fountain was thine which my Servants viz. my Essences have * * * Turned it to a selfish own-hood taken it to selfehood moreover I heard not of it but to day that is thou hast not revealed to me that this fountain is thy Seat save to day onely that is to day where thou dost again manifest thy selfe in me in Adam with a Covenant of Grace where now I heard thy voice in mee 16. And Abraham took sheep and Oxen and gave them to Abimilech and they both made a Covenant with each other that is then Christ took his sheep that is children and his Oxen are the Gentiles the sheep are the children in whom the Covenant was manifested viz. the Jewes and gave them to the Father and made between Christs Spirit and humanity and between the Jewes and Gentiles an eternall Covenant that it should be one humanity and not two 17. And Abraham set seven lambes apart by themselves These seven lambes are the seven properties of the naturall humanity of Christ which he did manifest in our humanity and in that the Spirit saith by themselves signifieth that Christ in his humanity of the seven properties is a distinct Person so that wee men viz. Jewes and Gentiles who come to his Grace ought not to say we are Christ but we are his house in which he dwells the Power of the holy fountain of water is his we are onely branches on his tree he is with the seven lambes of the divine property * * * Or by himselfe apart in us they belong not to mans selfehood 18. Onely in the Right Resignation Christ and man is wholly One when mans will wills nothing any more without Christ but gives up it selfe wholly in Christ then it is dead to Selfe and Christ onely liveth in it also it doth signifie that his creaturall Person with the seven properties of the humanity shall dwell among us as a distinct Person as eternall high Priest 19. And Abimilech said what mean these Seven Lambes which thou hast set by themselves that is God the Father made an allusion through the Essence of the Soul in this figure with Christs figure in Abraham and said what mean thy seven properties of our divine nature by themselves Wherefore being thou shouldst regenerate mankinde dwell in them wilt thou also sett forth thy seven properties of our divine nature in a distinct humane person and Christ answered in the figure of Abraham Thou shalt take Seven Lambes from my hand that they may be an Eternall Testimony unto mee that I have digged this well that is to say Christ speaketh to his Father in mans Person thou shalt take the figure or the Image of my seven properties of the humane creature for an Everlasting Testimony that I in my Suffering and death have again digged the well-spring of Eternall Life in the humane property that mans new-digged fountain of life is mine 20. And the Spirit in Moses speaketh wholly under a vail therefore or from hence the place was called Beer-sheba this is the very pretious place where God the Father and his Son in the humanity sware both of them together the place was called Beer-sheba viz. a bruising of death by the will of him that liveth and seeth in the disappeared humanity where in Christs humanity which he assumed from us men death was bruised and broken in pieces and the well-spring of Love did flow forth again out of the living God in our bruised humanity of the heavenly part into the Soules creaturall-fountain now the spirit of Moses speakes here very pregnantly that the place was called Beer-sheba where the Testimony of this Oath viz. a fountain of Grace was eastablished 21. And the place of God at Beer-sheba is shewn to us poor men where God the Father hath made an Everlasting Covenant with us in Christ Jesus viz. in the penitent Contrite Soul when the poor
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
playeth under the outward figure with the inward which shall remain for ever I will therefore sett down this figure of Abrahams Temptation in respect of his Son Isaac likewise in the spirituall figure and shew what is thereby to be understood for although the learned have expounded it that God tempted Abraham to see if he would continue stedfast in the faith upon him yet it hath far another meaning and interpretation * * * Note for God knows well aforehand what man will do also man cannot without his Grace stand in the Temptation as may be seen here in Abraham when he denyed his wife before King Abimilech as he came in to Gerar. 3. Abraham is here represented in Adams stead and his Son Isaac is represented in Christs humanity and the voice which came to Abraham is God the Fathers these three stand here in the figure of the process of the work of mans redemption shewing how Abraham that is Adam should offer up his * * * Text. Image person in Isaac that is in Christ to the voice of God in the fire of God that so the humanity might be proved in the fire of God Gen. XXII vers 1. 4. Now the voice of God spake to Abraham and said Abraham and he answered here am I that is God called to Adam in Abraham viz to all men Vers. 2. and said take thy Own Son Isaac whom thou lovest and go into the Land of Moriah and offer him there for a burnt-offring upon a mountain which I will tell thee of Here the Spirit looketh with Isaac upon Christ for in Isaac lay the Covenant and the Ens of Abrahams faith out of which Christ should come now said the voice of God to Adam in Abraham take thy Son whom thou lovest and offer him for a burnt-offring upon the Mountain which I shall tell the off that is the Jewes viz. Adams children should offer Christ for a burnt-offring that is the divine Ens should give in it selfe into Adams Ens which the children of Adam should offer up one with another in the fire of God and it betokens that every man when he hath received the Ens of faith must offer up himselfe wholly unto God and dye to his own will in the fire of God and in the divine Ens of faith be born anew through the offring in the fire of God 5. For said the Spirit in Moses Thy Son whom thou lovest viz. thy own will which hath brought it selfe into Selfe-love this Selfe-will must be offered up to God that it may leave the own selfish will in the fire of God and wholly give over its ownhood and no more will and live to it selfe but to God and it rightly points out how Christ in our humane will which had broken off or turned it selfe in Adam from God should again wholly offer and give up himselfe in Adams person to God his Father and how the wrath of God should devour the will viz. the will wherein Adam had introduced himselfe into selfehood 6. In which devoration of the fire of anger the Love Ens in the word of faith of divine power viz. the true Man created in Adam must be formed and also preserved in this devouring fire as Gold or Silver in the Crucible where the Copper and all that is impure * * * Evaporates purgeth from it and onely the Gold or Silver subsists in the fire so likewise the humane assumed Own-hood together with the assumed Ens of the Serpent and Beast and all whatsoever subsists not in the divine fire must be consumed in the offring And that we might have again in Christs person an wholly pure entrance and open fountain of Grace Christ must offer up our humane will of Selfe to his Father resigne it up to him wholly and that upon the Mount Moriah that is in his death where he for * * * 2 Cor. 5.15 all and in all should dye to the Humane Selfehood * * * Note How Christs Death was effectuall to All men even as when the Stock of a tree dyeth then also all its branches in it do dye and as the tree doth renew its youthfull growth it also introduceth its new power and strength into its branches which indeed is not possible to the outward nature but in God it is very possible as may be seen in the dry Rod of Aaron which was dead to its sap and life and yet in one Night sprang forth afresh and bare fair Almonds 7. Now said God upon the mountain which I shall shew thee that is it must not be don according to Adams will also it must not be don in us according to our will as if we should prescribe to our selves where and how we would offer up our selves in Christ to the Father as Babel doth no but upon the mountain that is on the place in the property and in the death as the Lord appoints orders and sends it to us we must be onely Obedient with Abraham and give up our selves willingly thereunto when he will have us offer unto himselfe not whip beat and plague our selves but onely sinck with our will into him and wait till the Lord shewes us the place where and how he will have us offer unto him we must give up unto him our whole heart and will with body and soul and commit it to him what he will further do with us where he in the * * * Image or Likeness Type of Jesus Christ will offer us according to the body and when the Lord calleth us to the offring with his Cross or will offer us up to the Temporall death then we should say with Abraham lo here am I Lord do what thou pleasest 8. And Abraham rose up early in the morning and * * * Text gâ—â—t Sadled his Asse Gen. 22.3 and took with him two young men and Isaac his Son and clave wood for the burnt-offring and rose up and went unto the place of which God had told him This figure stands thus When the voice of God calleth us then we should with Abraham go presently for early in the morning signifieth here when the voice breaks forth as the Dawning of the day when God in us calleth us when man hath a Thought come into him saying thou shouldst return amend and truly repent then it is time he must forthwith girt his Asse viz. the Beastiall man with Power although he cryes stay yet a while it is time enough to morrow yet it should be don presently in the first look of the will to God for this is the Hinde which is hunted Early in the morning as the propheticall Spirit prophecieth for Christ must girt this Asse early with the voice of God and go to the Offring 9. And the two young men which Abraham took along with him do betoken the Soul from the first Principle and the Soul of this world viz. the outward Spirit
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
layd hold of in faith viz. the Soul of Isaac dwelt by the wellspring of the holy Trinity in which the Soul received its light and saw and knew the will of God out of which wellspring the highest love of the Deity did manifest it selfe to the Soul and out of which fountain afterwards in the fullness of time the holy Name Jesus out of Jehova did manifest it selfe and espoused it selfe for a Bride unto the Soul 2. The soul of Isaac dwelt by this fountain of the living and Seing untill the same fountain afterwards did powre forth and open it selfe in the humanity of Christ in the Soul and then afterwards the Soul dwelt in the fountain when it was exalted in Christs person to the right hand of God and then the fountain of God did spring forth through the soul where then it received the divine might as a Prince of God or as an Image or express likeness of God or as a formed word of the voice of God through which voice God was made known and manifest 3. So likewise our Soul when it forsaketh the earthly will of its assumed Selfe and apprehendeth the Ens of Christ in the Covenant and turnes it selfe to God then it dwelleth also by the fountain of the living and Seing that is by Gods Eye which he hath again with Christ manifested and opened in the humanity indeed our soul doth not in this time of the earthly cottage dwell in the wellspring of God as if it did apprehend the well-spring in Selfe but like as the Sun through-shineth the Glass and yet the Glasse is not turned to be Sun but it dwelleth by the Lustre and vertue of the Sun and suffereth the Sun to worke and shine through it even so is the soul in this time 4. And further yet As the Sun doth give its Tincture into the Metalline Ens and the Metalline Ens giveth its desire into the Suns Tincture so that out of them both the fair and pretious Gold is generated so likewise it is to be understood concerning the Soul and the fountain of God the Deity * * * Or dwelleth through the soul. inhabiteth the Soul but the soul comprehends not the same as to its creaturall power but the Eye or light of God with the holy Love-tincture from the lights lustre giveth it selfe into the desire of the Soul Note what the Fiat is 5. For the desire of the Soul is the Fiat which takes the power of the holy Love-tincture into it selfe and makes it essentiall so that the divine tincture proceeding from the desire of the true Love-spring viz. from the fountain of the living and Seing and the soules beleeving desire do become one Essence 6. Understand a spirituall Essence and this same spirituall Essence is the inward new man viz. a new house or habitation of the Soul in which it dwelleth according to the inward heavenly world the name of which Essence is Sophia viz. the Bride of Christ Christs humanity in which the glorious Jacobs-Star of the dear and pretious Name Jesus is a shining light whereby the Soul seeth and knoweth God 7. The Soul is not changed into the Deity viz. into Lahai-roi the fountain of the living and Seeing for it is the Eternall and Temporall natures but the Deity is not natures but the will to nature and manifesteth it selfe through the Soules nature as the fire manifesteth it selfe through the Iron where then the Iron seems as if it were meer fire and yet it keepeth its own nature and the fire also its own and the one doth onely dwell in the other and one is the manifestation of the other The Iron hath no power over the fire onely the fire giveth it selfe to the Iron and the Iron giveth its Ens to the fire and so both are changed in to one and yet remain two Essences so likewise it is to be understood with the Soul and the Deity 8. And as the fiery property is different from the gross Iron and hath another Source so likewise the new spirituall humanity in the Ens of Christ in the divine Love-fire is far another essence then the earthly body albeit the Soul is understood in the fire and in the lights lustre the body of Sophia for the power or vertue of the light is the tincture or the beginning to the new spirituall body which power the Soules beleeving desire taketh and formeth or bringeth it into an Essence that is it makes it essentiall it becomes an essence or spirituall body from the desire which spirituall essence is the Temple of God of which the Scripture speaketh 9. But our Babylon will understand nothing hereof but will be wholly blind therein for shee will not know how Christ is born in the faith in us and how faith comes to essence but she will downright make the halfe-Serpent man to be an assumed and adopted child of Grace and set it in Gods Temple but it avails not shall the Devill sit at the right hand of God in the fountain of the living and Seing he hath been once cast away from thence he shall not any more possesse the same a Beast is not Sophia the Scripture saith * * * Matth. 18.3 Ye must be converted and be born anew as children else yee shall not see God 10. The Soul cannot see God save onely in its new-born Image onely through and in virgin Sophia in Jacobs-Star viz. in the Name of Jesus it Seeth in Jehova in the wellspring of the life of God it is not its selfe this very fountain it giveth onely the fire to the manifestation of this fountain but the fountain is understood in the light viz. in the meekness of the light 11. Now the soules magick fire-source could not so be enkindled that a shining lustre of a light might arise in the Soules fire if the divine Love-desire viz. the Love-Ens had not given it selfe into the Soules fire the Ens of Christ out of the divine Love giveth it selfe into the Soules fire-Source which the soules fire eateth into its fiery Essence and thereupon the life of the wrathfullness dyeth and the fair pretious light is thence generated for here Christ ariseth out of the consuming fire of the Fathers property according to his anger from death out of the fire of another life here the magicall Soules fire becomes the pretious Sophia's Bridegroom and here are man and wife viz. both Tinctures of the fire and of the light become one person viz. an Angel of God 12. Here Lucifer looseth his throne and the Serpent his viprous Seed and Christ sitteth at the right hand of God in man and man then dwelleth truly by the fountain of the living and seing and this is that which the spirit of Moses setts forth by this figure concerning Isaacs habitation if we would but once become Seing and forsake the meer husk and know our selves aright not according to the earthly Beast but according to the inward spirituall heavenly
and bless thee for unto thee and unto thy seed I will give all these Countries and I will perform the Oath which I sware unto Abraham thy father that is 12. Remain but stedfast in my will and then I will give thee after this life-time the kingdome of nature according to its inward good ground for possession and propriety and I will perform and ratifie my Oath viz. Jesus Christ whom I promised thee in thy fall and whom I introduced into Abrahams faith unto thee for ever and I will in the kingdome of nature wherein thou must in this Time stand work labour toil and be in need and distress even * * * Gen. 26.4 multiply thy seed as the Stars in heaven and give thy seed all the wrought powers and workes to an eternall propriety and through thy seed all the Nations of the earth shall be blessed that is 13. Through thy Ens of faith which in Christ viz. in the Aym and limitt of the Covenant shall be manifested in the kingdome of thy nature and creaturall property and become man in thee all nations viz. the whole Adamicall tree shall be blessed and therefore * * * Gen. 26.5 because Abraham obeyed my voice and kept my charge commandments wayes and lawes that is Abraham hath received my working word into his Soules desire and obeyed my voice in its operation which divine operation is the Command law and form out of which operation also God shewed Abraham by the Circumcision the figure of the kingdome of Christ that the same should cut off the Sin and vanity which figure God called his charge law in the Covenant and his Statute 14. The spirit of Moses doth now proceed further in the relation of this figure and signifyeth under the outward history of King Abimilech how that Abimilechs servants Gen· 26.18 19 20 21. and Isaacs servants contended about the wells of water and that Abrahams and Isaacs servants digged the wells of water which wells were continually stopped up by the envy and enmity of the Philistims by which figure the spirit secretly signifieth how the children of the Saints viz. the Patriarchs Abraham and Isaac have alwayes digged in their Ens of faith for the wellspring of life in the Covenant and have also obtained the knowledge of the Messiah 15. But these wells were continually covered and obscured by the Devill in Gods Anger and by their earthly Reason untill they apprehended and laid hâ—ld of the promise of the Messiah in faith and then thâ—y said we have digged a well Gen. 26.32 33. and have found of the water of life the same Isaac called * * * Or Saba Sheba and therein hinteth at the Sabbath Christ as he also forthwith saith that thereupon the place was called Beer-sheba viz. a contrition and breaking of the Anger and envy of the Devill in Mans property to signifie that the SABBATH Christ viz. the spirituall well-spring is truly called BEER-SHEBA viz. a contrition of death where the Sabbath introduceth it selfe into death and brings forth the fountain of life through death 16. At which fountain the children of Gods Covenant did pitch their tent and waited upon the promise untill the same fountain was opened in the humanity and flowed forth out of Christs bloud and death of which the poor Soul drank and thereby was brought into the Eternall Sabbath where it was redeemed and freed from the strife of the Philistims viz. from the contention of the Anger of God and of the Devill as the History in this Text doth clearly signifie thus much in the High Tongue which the spirit of Moses hath thus represented in the figure and doth play with the description of this figure 17. As indeed the whole Old Testament is a figure of the New and the New a figure of the future Eternall world wherein the figure shall stand in divine Power and the Spirit of God shall in Eternity play with his deeds of wonder to which end also he hath created Man and * * * Or inspoken inspired the power of his voyce viz. the living word into him that so he might be an Image of the Eternall word with which Image the Eternall Spirit will play and work wonders that so there may be a joy and knowledge in the Eternall wisdome 18. Now when as the spirit of Moses had pointed out the figure of Adam and Christ under an history he proceeds and further Relates how it must go with the children of God in this time shewing in what desire the poor soul in flesh and bloud lieth captive and is continually vexed and tormented as here Isaac and Rebecca for the Text saith * * * Gen. 26.34 35. When Esau was forty yeares old he took to wife Judith the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite which were a grief of minde to Isaac and to Rebecca and in this place he speakes no further of these wives or their children to signifie that it is a figure whereby he alludes at something else which Reason looks upon as very strange and wonders that God should yet permit two evill women to be with holy Isaac through his Son Esau with whom he and his fair blessed Rebecca must live in trouble vexation and opposition so very secretly doth the spirit of Moses set forth his figure that Reason must even be blind in it The spirituall figure is thus 19. The * * * 40 yeares of Esau. forty years of the Age of Esau or of Isaac after he begatt Esau signifieth that Adam with his Eve when as he was man and woman and yet neither of them did stand in Paradise ‖ ‖ ‖ Adam 40 Dayes in Temptation forty dayes in the Temptation or Proba and had joy with his fair Eve viz. with his * * * Or feminine female property in himselfe 20. But Abimilech viz. the King of this world had introduced his lust into this fair * * * Or feminine female Rose-Garden viz. into the Tincture of Venus understand into the holy life of Love in Adam and stirred the Centre of the Souls nature whereupon Adam became lusting and longing to take to him in his property yet two wives viz. the beastiall wife according to the beast-like property out of the four Elements and the Astrall Sydereall or Starrie wife from the Constellation or Astrum of this world which wicked woman did awaken in Adams female property which he took up to wife for his lust as Esau did the wives of scorn and mockery with whom he caused meer grief of minde and lamentable perplexity to himselfe and his Right female property and we indeed do still suffer and endure the same and must consume our time with them in misery and lamentation 21. Further this figure denoteth the * * * Israel 40 yeares in the Wildernesse Forty years of Israel in the wilderness when they did eate Manna and
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
how that he after that he had assumed and anointed our humanity should flee with our humanity out of its fathers Adamicall house again into the first Paradisicall house 2. And it further denotes that the children of Christ after they have received the Vnction and Blessing and the new birth begins to spring forth in them in the blessing shall and must forth-with flee with their thoughts and minde from their father Adams house of the depraved nature and it shews that the Devill and the world do soon hate them and they must forthwith give themselves to the pilgrims-path of Christ and live under the worlds slavish yoke in misery and oppression in disfavour and disrespect for God brings them forth with their thoughts and minde out of their fathers house viz. out of the desire in flesh and bloud so that they do nothing at all regard the pleasure of the world and flee from it as Jacob from his fathers house 3. And then we see how wonderfully God guideth his children and defends them from their Enemies that the Devill in Gods Anger cannot kill them unless it be Gods will as he defended Jacob from the fury of Esau and lead him away from him and we have here an excellent example on Jacob in that he forsook his native home also father and mother for this blessings sake and loved God more then all temporall goods and willingly left all to Esau that so he might but be the blessed of God 4. And we see that when he had left the riches of the world in his fathers house the Lord appeared to him with the Eternall goods and shewed him a Ladder Gen. 28.12 whereupon he could ascend into Gods Eternall Kingdome which ladder was no other then Christ whom he had put on in the line of the Covenant and here now the type was represented to him shewing him what Person Christ should be 5. For this * * * Gen. 28.12 Ladder as to his apprehension was upon the earth and the top of it reached into heaven and thereon the Angels of God did ascend and descend which signifyeth that Gods eternall word with the power of heaven viz. with the Angelicall divine worlds Essence should descend or immerse it selfe into our Essence departed from God and blind as to God and assume our humanity and so unite the heaven with the world in man that the humanity through this entrance of the Deity into the humanity might have a Ladder unto God 6. And it shewes that mankinde should come through Christs humanity into the Society of the Angels Matth. 13. v. 22. And this is clearly signifyed here in that the Angels of God do ascend and descend on this ladder also that the heaven in man should be againe opened through this entrance of the divine essence into the humanity and that the children of God should have the Angels for companions in this world which God shewed to Jacob in that the Angels came up and down to him on this ladder 7. Which shall be a very great comfort to the children of God who turn themselves from their fathers house viz. from this worlds vanity to this Jacobs Ladder for they shall certainly know that Gods Angels do come unto them upon this ladder to which they have turned themselves and are willingly about them to serve them 8. For this ladder signifyeth properly the pilgrims path of Christ through this world into Gods kingdome in that the kingdome of the corrupt Adamicall nature doth alwayes yet cleave unto the children of God and hinders them in flesh and bloud in the spirit of this world and therefore they must according to the inward man in Christs spirit continually ascend up in much crosses and tribulation on this ladder and follow Christ under his Cross and Red-Banner 9. On the contrary the world liveth in the pleasure of their father Adams house in scorn jeering and mocking in envy spite and malice whatsoever they can do to cross and vex these Jacobs children that they joy and take delight in and laugh and fleer at them as we have an example of it in Esau how that he tooke in contempt disdain and spite to his father and mother Ismaelitish wives who were of the Line of mockery or reviling which were meer bitterness of spirit and grief of heart both to Isaac and Rebecca 10. Where we clearly see that the Devill hath his power in the kingdome of this world in the corrupt humane property and doth continually resist Gods children and vexeth and plagueth them and fights with them for his kingdome which he hath lost and doth not willingly beteem it them 11. And we see very finely how the Lord standeth above upon this Ladder of the Pilgrimage of Christ as with Jacob and without ceasing calleth the Children of Christ and comforteth them that they should cheerfully ascend upon it He will not leave them but come to them and blesse them so that their * * * Gen. 28 14. Seede and fruit shall grow encrease and be as the Dust upon the Earth that is that they in their Toyle Labour and Anxiety shall spring up and flourish in the Inward divine Kingdome 12. For so much as the Children of Christ goe out from this world and forsake it in their Minde so much they spring up in the Inward kingdome of Christ where then God standeth above upon this Ladder and continually inspireth or inspeaketh his Blessing power into them so that they grow as * * * Joh. 15.5 Branches on his Vine ‖ ‖ ‖ Psal 80.15 which he hath planted againe in our Humanity in this Jacobs Blessing in Christ. 13. And wee hereby cleerely see that this whole type from Abraham to Jacob containes meere figures of the Kingdome and Person of Christ and his Children for here God reneweth the Promised Covenant of Abraham concerning the seede of the Woman with Jacob also that * * * Gen. 28.14 out of his seede as out of the Line of the Covenant Hee should come who should Blesse all Nations for which cause also Jacob was led from his Fathers House God having set before him outwardly the kingdome of Christ in the figure for whose sake he caused his wrath to cease from the children of unbeleefe and did not destroy them but afforded them time to Repent and so appeased his wrath in this Type which pointed at the fulfilling which was to come 14. Wee have here also a firme Ground and assurance that Christ hath truly taken upon him our Adamicall Soule and Humanity in the Body of Mary and hath destroyed Death Hell and the Anger of God in our Humanity which he assumed and hath set up this Ladder of Jacob for God said to Jacob * * * Gen. 28.14 Through thee and thy seede shall all the Generations of the Earth be Blessed through Thee Jacob through thine owne seede which is God and Man viz. the Heavenly divine Ens and substance and
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
would hurt him so also in like manner is done to the children of Christ when they begin to flee out of the servile house of Satan viz. out from fleshly pleasure and voluptuousnesse and would againe enter into its first Land of its father viz. into righteousnesse and the feare of God then instantly the fleshly Crue of the wicked world with rage and folly pursue after it and would slay it and take away with evill and false Tongues all its Riches and Goods in Gods righteousnesse 6. But the Lord aweth them that they cannot doe it as was done to Laban though they stand up and reprove the Children of God as unrighteous because they turne away from their Idolls and abominations and follow their hypocrisie no more neither will they beare their Evill yoake any more and serve them in their unrighteousnesse and call their falshood Good as the present world playeth the hypocrite under this yoake and serveth their wickednesse onely that their God Maâ—zâ—m may â—ive and be Fatt 7. The Spirit of God heere also presenteth a Figure shewing how Christ would for a while put himselfe under this servile yoake in the kingdome of Nature and would betroth to him Adams daughter that is our flesh and bloud and acquire to himselfe Adams possessions Goods and Riches viz. the Kingdome or Dominion of the humane Nature that is Draw many Men to him and in the End goe there with out of this servile House of this world againe into his Fathers Eternall House in which departure to his Father would the Devill and the wicked world scorne him and quite slay him and would take away and rob him of his Goods as also of his Children which he hath heere begotten even as the Devill by the Pharisees and wicked Jewes did who would take away and rob Christ of all his Faithfull Children as Laban pursued and hunted after Jacob and would take away his purchased Goods from him againe 8. But as * * * Gen. 31.7 God would not suffer Laban to hurt Jacob so God would not suffer the Devill and the wicked High Priests to rob Christ of his purchased Goods although they slew his outward Humanity yet he rose againe from the Dead and brought his purchased Goods into his Fathers Country 9. The Spirit of Moses representeth in this Chapter a wonderfull Figure which ought well to be Observed because he intimates a secret Mystery under it For he sayth †††Gen. 31.19 20.30.33 34. When Jacob did flee away from Laban Rachel had stolen away her Fathers Idoll Gods and further sayth Thus Jacob stole away the Heart of Laban the Syrian in that he told him not that he fled and wee see further how Laban when he came to Jacob was eager after his Idoll Gods and searched all Jacobs housholdstuffe for his Idoll Gods also wee see in this Text how Rachel was shee that loved those Idoll Gods and sate upon them and so hid them that her Father could not get them againe 10. In these words there is represented to us an Outward and an inward Figure shewing how it would goe with Israel in the future for these Idoll Gods were not Heathenish Idolls according to the Constellation or Starre * * * Acts 7.43 Molech as the Heathens had but as we reade they made Images Monuments Statues or Pictures of their friends that were dead as a Patterne for Instruction which Images among the Heathen afterwards were turned to Idolls and these might well be such Images of his kindred that were dead which Laban was loath to loose because they were Patternes of Instruction and Memorialls to him of his Auncestours and deceased kindred whom he loved 11. But the true Figure under which the Spirit pointeth at the Future is this First That Israel would not continually cleave to God with their whole Heart but would alwayes take these Idoll Gods of fleshly selfe-love along with them and love themselves and their Images viz. Genealogies of Humane Greatnes State High Birth and Noble Pedigrees of Gentility more then God even as it came to passe 12. Especially this departure of Jacob intimates the departure of Israel out of Aegypt into the promised Land when they tooke with them also their fleshly Idoll Gods and presently after * * * 1 Sam. 8.8 served their owne Idoll Gods viz. Humane Greatness and forsooke their God and regarded their Mammon and would have †††19. Kings among them according to the Custome of the Heathen and forsooke their right King who had brought them out of Aegypt 13. Secondly it intimates how Christ in whose figure Jacob stood would take to him this Rachel in our flesh and bloud viz. these in Adam Idoll wills of the soule turned away from God which hath acquired to it selfe Images and Idolls and possessed them as Rachel and would bring the averted wills of the soule with their acquired Idolls and Images out of the Idolls house or Temple which Idolls viz. Idoll-wills and desires must afterwards be all broken to pieces in the Death of Christ. 14. As presently Genesis 35 Chapter the figure is represented to us when God sayd to Jacob †††Gen 35.1 2. Arise and goe to Bethel and dwell there and make there an Altar to God who appeared to thee when thou steddest from thy Brother Esau Then sayd Jacob to his houshold and to all that were with him put away from you the strange Gods that are among you and cleanse you and change your Garments and let us arise and goe to Bethel that I may there make an Altar to God that heard mee in the time of my trouble and hath been with mee in the way which I have gone 15. Which History of Jacob signifieth nothing else but this viz. when Christ would with this Rachels Idoll Gods viz. our flesh and bloud depart from this servile house and goe to his Father then he would by his going forth when he should build the High Altar before God which Altar is himselfe lay off these our Idolls in humane selfe-will viz. every Imagination of selfe-love before the Altar of God in his Death and cleanse our Hearts viz. our soules Will and change our Garments viz. our flesh and bloud as this Text in the 35 Chapter cleerly signifies and wholly entendeth it that Christ would offer us up upon that same Altar of his New Testament to the God who appeared to us againe in Our trouble and Misery after the Fall in his Covenant of Grace 16. But that the Text of Moses Gen. 31. sayth * * * Gen. 31.20 21. Jacob stole away the Heart of Laban the Syrian in that he secretly fled away with his Daughters it hath the very same inward spirituall Figure conteined in it for the Word became Man and tooke Labans viz. the earthly Adams daughters and brought them by divine subtilty away out of Adams house into Gods house which in that place is called Stealing in that
displaced that is be changed 26. This signifieth especially how the Repentant Man must enter upon this Combate of Jacob and so wrestle with God and Man in the Spirit of Christ in Gods righteousnesse in the Anger And when he overcometh then will the Ham of his fleshly selfe-will be broken that he must goe up and downe in this world as one halfe Lame that cannot well walke in the way of the world but goeth halting as if his limbs were halfe broken with which the wantonnesse and vanity of this world is driven on for the Spirit in the victory of Christ toucheth his Thigh that he is halfe lame in the Pride and Malice of this world and never regardeth it more but goeth up and downe as a despised lame Man who in the Pride of the world in their haile or frolick Jollity little regard but hold him for a lame halting Man who cannot follow the Garb of the Antick tricks conceited jests and lasciviousnesse of this world but he hath wrestled with God and Man and is with this victory touched and Marked 27. This the Pride and wantonnesse of this world understandeth not for it goes up and downe still in Gods severe righteousnesse in the kingdome of Nature in the might of the Fire in selfe-will and thinks it selfe very well till the Judgement possesseth its place then must the poore soule stand in the Eternall Judgement and live in paine and Torment 28. And as Jacob stood in the wrestling and had his Thigh touched that he halted then the Man sayd to him Let mee goe for the Day-breake dawneth but he answered I will not let thee goe except thou blesse mee 29. This is first the figure of Christ when he yeelded himselfe up in the righteousnesse of God in the Fathers Anger so that the Anger according to our humanity slew him then sayd the righteousnesse Now let mee goe for at present the Eternall Morning breaketh forth in mee But Christ had taken hold of the righteousnesse and sayd I will not let thee goe except thou blesse the humanity againe that the Judgement may cease except thou bring the Morning of thy inward power forth through the humanity that the Curse may cease and that Man may wholly stand in the divine working againe in the Blessing 30. Secondly It is the faire Type or Image shewing how it goeth with the Repentant Man when he giveth himselfe up through earnest Repentance into this Combate of Christ in Christs suffering and Death in his victory and in the Spirit of Christ wrestleth with Gods severe righteousnesse which continually assayleth him in his Conscience 31. For Gods righteousnesse in the Conscience sayth let mee goe thou art dead in sinne and hast no part in the divine Grace thou hast purposely and wilfully sinned and set the Grace behinde thy back now thou art mine praying will not availe thee I will not let thee in thy conscience attaine the Grace thou wilt obtaine no comfort more from God the morning will no more rise to thee in thy conscience for thou art a childe of Death Now leave off and let me alone that I may shutt thee up below in the dungeon or chamber of death 32. When this comes to passe then the poore soule wholly immerseth it selfe into the death of Christ and giveth it selfe up to the severe righteousnesse of God into the judgement for the judgement layeth hold on it But the soule catcheth hold of the incorporated Grace in the death of Christ and diveth therewith into the most inward ground of the judgement of God in which ground God's Love is broken forth through the righteousnesse and through the judgement viz. through the eternall night and hath made that same night in man to be day 33. Into this day viz. into the Abysse without all humane possibility or ability it diveth as a childe that neither can nor will doe any more that is too unworthy of all Grace and must indeed give it self up to the judgement but with this diving the soule yeedeth all its utmost will and ability and is in it selfe as it were void of nature and creature and falls againe into the Word wherein it stood in the eternall speaking before it s creaturely nature 34. For Gods righteousnesse and judgement hath no deeper ground then meerly the creaturely life but when the will of the soule yeeldeth it selfe up in going forth from the creature and sinketh into the Abysse then is it again as a new childe for the Abysse in the eternall speaking word out of which the highest Love and Grace of God hath manifested it selfe layeth hold on it and penetrateth into it as the Sun doth into the Ens of an hearb whence the hearb becometh half Solar or of the nature of the Sun Thus in this diving the soule in its will is half divine and then it wrestleth with God's severe righteousnesse in flesh and bloud and will over-power the Anger of God 35. Then saith God's righteousnesse in the conscience let me alone that is leave off and slay me not for thou seest very well that the Divine morning ariseth in mee cease from striving against the judgement of God But in the right combat the soule saith to God's righteousness I will not leave thee except thou blesse mee that is except thou givest mee the promised Grace out of the Death of Christ in his conquest that I may put on my Saviour Christ that he may be mine and I his And then thus saith God's righteousnesse as to Jacob What is thy name And then the poore soule nameth it selfe according to its owne creaturely name As Jacob did heere when he called himselfe Jacob But as the Lord said to Jacob Thou shalt no more be called Jacob but Israel that is a Tree of life Thus also saith God to the soule Thou shalt no more have self-names in mee but thou shalt be called a Christian in Christ viz. A branch in the Tree of Israel * * * Joh. 15.5 A sprout on the vine Christ For thou hast fought with God and man and hast prevailed Thou hast overcome Gods righteousnesse in the wrath of the Anger in thy Combat in the Spirit of Christ and art now an essentiall Christian and no more a titulary and verbal or Mouth-Christian from whom Grace is yet farr off 36. And Moses saith further †††Gen. 32.29 30. And Jacob asked him and said Tell me I pray thee what is thy name But he said wherefore askest thou what is my name And he blessed him there And Jacob called the place Pennel For I have seene God face to face and my soule is * * * Healed preserved The inward holy Figure standeth thus 37. When Jacob with the desire of faith in his wrestling apprehended the morning or Day-breake of God in the Spirit of Christ and †††Joh. 8.56 saw Christ a farr off without the creaturely humanity Then he said What is thy name But Christ said
againe as the whole figure together of Jacob thus fairely typifieth and as the Spirit hath signified thereby 16. * * * Gen. 33 8 9 10 11. And Esaw said farther to Jacob What meanest thou by all this herd which I met Hee answered that I might finde grace in the sight of my Lord Esaw sayd I have enough my Brother keepe what thou hast Jacob answered O no if I have found grace in thy sight then receive my Present at my hand for I have seene thy Face as if I had seene the Face of God and let it please thee from mee take I pray thee the Blessing from mee which I have brought thee for God hath bestowed it upon mee and I have enough thus he constrained him that he tooke it This now is the faire figure wherewith the Spirit alludeth how Christ appeareth before God with his Christendome viz. with his purchased Goods then sayth the Father to the Sonne Whither wilt thou goe with these thy Children who meete mee daily in that they come to thee And Christ saith O Lord that I might finde Grace from thee with them And the Father saith they are thy purchased goods keepe what thou hast I have without them enough even all things 17. But Christ saith O no my Lord receive I pray thee the blessing which God hath bestowed upon mee in my children which I have brought to thee for God hath bestowed them on mee and I have enough and he constrained God his Father that he received the kingdome againe from him And it is a true figure shewing how Christ after he sits at the right hand of God and ruleth over his enemies * * * 1 Cor. 15.24.28 would deliver up the kingdome again to his Father And then also will the Son be subject to the Father together with his Christendome as the Scripture saith Which the Spirit in this figure powerfully prefigureth and representeth in a Type or Image 18. This is an excellent figure where Jacob cometh to his brother Esaw that had been angry and perceiveth how Esaw falleth about his neck and weepeth that Jacob saith I saw thy face as if I saw the face of God Which signifieth to us that the wrath of God in the kingdome of nature was become an enemie in Adam's Soule and Body viz. the fiery Soule it selfe which standeth in the Fathers property in the eternall nature 19. But when this great love and humility pressed through in the bloud of Christ then was this wrath viz. the fiery soule converted again into Gods most cleare countenance and attained again the Eye of God's love Thus also we are to undestand concerning Esau when the Covenant of Grace in the figure of Christ in Jacob's humility was discovered to him then was his curse and malice through the Spirit of Christ turned into love that he was no more hee of whom the Scripture saith †††Rom. 9.13 Esaw have I hated for in the kingdome of the Adamicall nature was God's hatred manifested in him and he was himself that hatred and of that saith the Scripture †††Rom. 9.13 Esaw have I hated Now so long as the hatred in him had the dominion so long he was in God's hatred and was himself the hatred but when the Covenant of Grace in Jacob discovered it selfe to him and that Jacobs humility pressed into his hatred then began he to lament and weepe and Gods cleare countenance was manifested in his hatred so that in great compassion he fell upon Jacobs neck and wept 20. Which denoteth the repentance of poore sinners when the malicious wicked soule which lieth captive in the hatred of God turneth to God then beginneth first this compassion and repentance and sorrow for its former Sinne. When the Spirit of Christ afflicteth the soule then it weepeth and sorrrweth that it hath been so wicked and then instantly the Sun riseth upon it and the hatred of God is turned into the countenance of Love where of an hatefull spirit he is made an Angel 21. And though clearly the Scripture saith in a certaine place * * * Heb. 12.17 Esaw sought repentance with teares and yet found it not but this Text giveth us to understand much otherwise namely that indeed Esaw and all the children of corrupt Adam doe not finde repentance in their owne willing going and running else would it stand in the ability of man to attain Grace but the grace and divine mercy and compassion worketh repentance Yet man must give up his will to the Divine working 22. The Soules will must incline it self towards the promised Grace And then will the divine Sun shine into it's will and dissipate the †††Or the hatred in wickednesse hatred of wickedness and then the soule graspeth after the Sun of Grace and so beginneth the working of repentance in the power of Grace and then the Anger of God in the soule giveth it's severe righteousness to the Spirit of Christ and so Christ then saith to his Father * * * Joh. 6.39 I have lost none of them that thou hast given to mee 23. The Scripture saith †††1 Tim. 2.4 God willeth that all men should be saved And * * * Mat. 18.11 Christ is come to seeke and save that which is lost and †††Ezek. 33.11 Hee hath no pleasure in the death of a Sinner Then saith Reason If God will that all men should be saved and willeth not the evill can he not then save all Why doe they remaine hardened if he willeth not their hardening 24. Answer The Soule standeth in the * * * Vnfathomable unsearchable will of God in the eternall speaking word It is a sparke from the divine Speaking whereby the Abysse viz. the eternall one expresseth or speaketh forth it selfe in the science understanding and knowledge of the ‖ ‖ ‖ Seperability Severation it is in the speaking come into nature and creature and hath now the ability to express again viz. an Image of it selfe Note 25. Also in its knowledge it speaketh forth the wonders of the divine possibility in good and evill It speaketh it selfe in its essential speaking out of the eternal science it self in evil Where it should speak God it speake's in it self want where it should speake in its science into the eternal one viz. into Gods love and wisdome there it speake's into severation viz. into multiplicity and bringeth the science of its ability which standeth in the eternal speaking word out of the temperament into a self-will which breaketh off from the onely will of God and entreth into self 26. Therefore then it changeth the eternal will of the unity in it into the centre of severation wherein the only God introduceth his only will in the speaking forth of the word into nature and painfulness to the Divine perception and feeling viz. into an essential spirituall fire and out of the fire
into a light whereby the abysse becomes majestick and working Thus the false or wicked soule speakes it self onely into a source of fire 27. For it's will to the speaking which in God stands in the abysse which brings it self through the desire into the fire-speaking viz. into properties which goe not easily back again into the abysse viz. into the eternal One But if it goe back again viz. into the eternal one viz. into God then the fiery science becomes majestick and light and then is the Soule an Angel of God viz. an Image of the eternal divine science 28. But if the will continue in the fire as a magical fire source then is the soule that very fire-source Who shall now advise and perswade this fire-source seing it hath its ground in the abysse and is it self its ground The power of the majesty shineth through it but the desire shutts it up and maketh it dark so that the light cannot be manifest therein As it stands John 1. * * * Joh. 1.5 The light shineth in the darkness and the darkness comprehendeth it not They dwell one in another as day and night the soule in its imprinted desire maketh it self darkness 29. The eternal one viz. God is in it and it comprehendeth him not it maketh an angry God to it self where Gods word in the anger speaketh and formeth it self into nature and creature there it worketh in it self evil But if it stood still from its working the twinkling of an eye then it would dive again into the eternal one viz. into God and so the Divine science in the light would begin to worke in it and so it would come to repentance even as it cometh to pass with the Penitent Concerning which Christ saith †††Matth 18.3 Except ye be converted and become as a childe you will not see God 30. The soule 's will which hath it's ground and rise in the Divine revelation whence it is become a working life should and must turn again into it's mother out of which it proceeded and then it is as a child in the mothers womb and so in its mother it beholdeth God viz. the abysse of all beings and is new-borne in its mother that is the mother giveth it the light 's power and in that power it attaineth the ability to work Repentance and then the eternal unsearchable will of God which is called the Father of all beings begetteth his only Son viz his power of love in and through the * * * Or Roote science of the soule as in the particular or parcel of the whole will of God for the ground of the soule and God's eternal speaking word is one only ground undivided 31. And as wee know that the same only eternal begetting and speaking word expresseth it self in heaven viz. in the power of the light in holiness viz. the holy wisdome So also the same only word expresseth it self in the Hell of darkness in flames of Torment viz. in hellish Essences according to which God calleth himself †††Deut 4.24 Heb. 12.29 An angry God and a consuming fire for without and beyond the only word or speaking of God there is nothing So also it is to be understood concerning Soules as also Angels and Devils 32. In the resigned Soule God the Father expresseth the holy name JESU viz. the Grace Mercy and Compassion that is he begetteth Christ in it and bringeth the Adamical evil innate will through the suffring and death of Christ again into the eternal ONE where * * * 1 Cor. 15.24 the Sonne delivereth up the kingdome of the soule 's nature again to the Father 33. But if the soule will not stand still from its working of wickedness then the Father through the word speaketh Hell torment in the soule and the desire of the soule imprinteth and fixeth it self therein and its impression maketh the eternal gross darkness viz a Gulf between God and it and yet no strange †††Forinsâ—k foraigne speaker must be heere understod which from without shall speake into the soule but the word that is the soule it self speaketh it self thus into wickedness 34. But it hath lost in Adam the good speaking or expression of good viz. the Divine ability but of God's mercy it is inspoken or inspired again of Grace in Paradise as a self-centre of the soule and it stands now at present in the soule as a self-centre or principle and speaketh continually into the soule saying It should stand still from its false and wicked Imagination and then will that * * * Good speaking motion or inclination of the Spirit in the Minde good manifest it self again in the soule but if the soule will not stand still from its ungodly speaking then cannot the good inspeaking or inspiration manifest it self in the soule and so it cannot be converted 35. Therefore this is the conclusion that God in the false and wicked soule 's speaking cannot be good and in the resigned soul's will he cannot be evill in himself he is indeed good but not in that soule 36. God is only called God where his love is expressed and knowne and manifest operatively and feelingly of which the Scripture also saith * * * Deut. 30.14 Rom. 10.8 The word ‖ ‖ ‖ John 1.1 which is God is nigh thee namely in thy mouth and heart Also †††Luk. 17.21 the kingdome of God is within you * * * Psal. 18.26 with the holy thou art holy and with the perverse thou art perverse 37. In Heaven he is called God and in Hell he is called Anger and yet he is in the abysse both in Heaven and in Hell the Eternal one viz. the only good 38. And man can speake no farther or deeper concerning Gods will but meerly and only as in his manifestation through the word where the word bringeth it self into nature and creature There God willeth through the expressed word of evill and good as the Science of every thing is in the formed word so also is Gods will therein That same expressed word is in the Angels Angelicall in the Devils Diabolicall in man humane in beasts bestial and yet in it self in it's eternal speaking in the one is only God viz. one only holy word a ground and Root of all beings Note the Grace of God 39. Therefore salvation lieth not in the will of the soule whether it will suffer it selfe to be saved or whether it will stand still in its will not that it can take salvation to it self no it is given of Grace only the Divine Sun shineth into it in the abysse and it lieth in * * * The soule it whether with its will which it hath from God it will again for the twinkling of an eye dive down in its mother viz. in Gods unsearchable will and so it will attaine the ability 40. For the ability hath opened its mouth to the
Devills vanity 47. For in this New childe there standeth the faire Carbuncle-Stone of the highest Love of God in the Name JESUS which suffers it selfe to be sullyed no more for it once passed through Death Hell in Man it will be pure and possesse the Throne of God whereupon the Scripture speaketh strongly that * * * Heb. 6.4 5. Whosoever hath once tasted the sweetnesse of the world to come and departeth from it againe that this soule hath no forgivenesse more for Ever that is no other then where the Noble Virgin childe is borne a new againe out of the soule in its substance that faded in Adam and the soule departeth quite from it againe and severeth it selfe from it with its will so that it fadeth againe once more there is no remedy for it more Eternally For in the Birth of this virgin childe the foretast of the Eternall Joy is given to the soule and that is done in the Wedding of the Lamb knowne to * * * Those of our society our School-fellowes 48. Therefore this Noble Virgin with her faire †††Or Starre Stone hideth it selfe frequently from the soule but shee breaketh not off from the Marriage except the soule breaketh it selfe off from her and there is great weeping and lamentation towards the soule if it defile it selfe againe as in the little booke of Repentance is set forth and cannot easily befall Joseph for the soule is hugged Embraced and kept in Christs Armes as it is John 10. * * * Joh. 10.28 My sheepe are in my hand 49. This wee understand in this figure how very chast modest and pure hearts are given to the children of God in their inward Ground and how they must be strongly proved and tryed before the Government of Divine Vision will be given them to be able to see the Mysterium Magnum the Great Mysterie 50. And Moses sayth further †††Gen. 39.16 17. And Potiphars wife layd up his Garment by her untill his Master came home and told him those very words Wee see in this figure the perfidious treacherous dealings of the world how wickedly they recompence and reward their Christian faithfull Servants and Ministers Joseph carried himselfe faithfully in the sight of their whole house and all succeeded happily that went through his hand but when he would not lye with this whore to pollute himselfe with her then shee persecuteth him in his Body and Life and studyeth how to steale away his honour from him by falshood and wickednesse when shee cannot take it away with subtilty and devillish plotts 51. This now is a figure shewing how grievous Enemies a true Christian hath and that he is every where encompassed with Enemies and though perhaps he standeth in temporall felicity and have the favour and good will of many Men yet he ought not to be secure for the Devill continually hunteth after him to finde how to make him fall for what the Devill cannot doe by himselfe to Gods children in flesh and bloud that he attempts by his instruments falsly to betray the children of God and that even for their feare of God their honesty and vertue 52. For if the New heavenly Eve be borne in Gods Children then the Devill in the Earthly Eve will not endure it for a whore and a modest Virgin will very ill stand together 53. And thus the children of God have no greater danger then when they are exalted to worldly honour for the Devill is a Spirit of Pride and sets himselfe with his Lust in worldly highnesse and magnificence in * * * Or High Places Eph. 6.12 High Offices for he will alwayes still be a †††Joh. 14.30 Prince of this world as Christ also calleth him and he is so indeed according to the property of vanity falshood and wickednesse and alwayes sets his Throne and stoole readily there where Great Offices and Honour are where Might Power and Authority is administred and put in Execution there he ‖ ‖ ‖ Insinuates or wraps up himselfe involves himselfe so that he might be sure to sit for one in the Government of the world 54. Therefore he will not readily endure that a Joseph should sit neere him but those that are Rich Noble lofty and stately honouring themselves which hunt onely after worldly honour pleasure and voluptuousnesse who fill their Bellyes dayly and are bold stout furious and full with plenty and hunt onely after suttlety and Policy seeking how they may wrest from the miserable his sweate and convert it into pride who trimme and set themselves forward in every place taking pleasure in themselves in such Dresses and Ornaments giving one another great Complements and Courtship and ascribe great titles of honour to them where the house is stuck full of such trimmed dressed whores under a modest and chast shew appearance there is the Devill a frolick Guest for it goeth according to his * * * Property and condition owne hearts desire and will 55. But if God send a Joseph thither who would faine live and doe according to the will of God then it happeneth to him as to Joseph and to Daniell whom they wickedly and with falshood brought to the Lyons Den and Joseph they brought into Prison but in the End the Devills Kingdome is put to shame as in Joseph and Daniell 56. Therefore if any will be a Joseph and also sit in worldly Offices and honour he must doe it with great earnest sincerity and humility of his heart and resist the Devill that he may not be able with his stoole of Pride to dwell with him if not let him stay without it or else he will fall to the ground in such Offices If Joseph be not armed with Christ who hath overcome the Devill let him let the high Offices alone for the Devill will not endure him in it while he is against him He must either be a right Joseph and Daniell or must have the Minde of the world if he will governe the world 57. For this world hath a Twofold Office viz. Gods and Sathans Office the one in Gods Love the other in Gods Wrath viz. according to the property of Light and of Darknesse which in the Nature of this world rule neere and in one another and are two Kingdomes as the one is Christs Kingdome the other is Sathans 58. Therefore if thou art not armed and wholly resigned to God that thou canst upon occasion with Joseph leave thy Garment also thy honour and wellfare for the sake of God and for righteousnesse and overcome the Devill with Divine power and strength if not presse into no Office except thou beest rightly duely and orderly called thereunto and then also thou standeth either in the Throne of Joseph or of the world 59. Thou must in an Office either serve God or the Devill for thou canst not serve two Masters alike for selfe and Resignation are two distinct he
it selfe towards him and now if the soule be Converted then he knoweth it but first he terrifieth the Conscience and setteth himselfe roughly and seemeth strange towards the soule as he did towards * * * Mat. 15.26 the Cananitish woman and hideth his Grace from the soule till it shed forth its Repentance and boweth its face in the presence of Christ and acknowledge its transgressions and totally bow downe it selfe to the Pit of Judgement and yeeld it sâ—lfe into Gods Anger and punishment and to the Dying of it selfe 9. And then Christ looketh into it and layeth fast hold upon it with the strict hand of Gods Anger but his Love and Grace hideth it selfe therein and that is it which stirreth up the sinnes of the poore soule and disturbeth them so that it is terrified and afraid in the presence of God when the soule standeth and cryeth to God then sayth Christ in the Conscience who art thou behold thy selfe now whether thou art worthy of me as Joseph did heere when he sayd who are yee and set himselfe roughly and strangely towards them 10. * * * Gen. 42.9 And Joseph thought on the Dreame which he had dreamed concerning them and sayd to them ye are spyes and are come to see where the Land is open that is Christ thinketh on his Mercy and on his bitter Passion and Death and sayth to the soule thou art a spie and comest to mee onely to see where the Gate of my Grace is open but that shall not helpe thee thou must doe otherwise thou must first Enter into the Gate of my Suffering and Death or else thou art but a spie and wilt see the Gate of my Grace stand open that thou mayst cover thy selfe with it as with a Mantle thou must be in Earnest or else thou wilt be but treacherous to mee and take my Grace into thy Mouth 11. * * * Gen. 42.10.11 And Josephs Brethren answered him and sayd No my Lord thy servants are come to buy foode wee are all one Mans sonnes wee are honest and true Men wee thy servants were never spies That is thus much in the Figure before the properties of the soule in their vanity rightly know themselves when the Anger of God is presented before their Eyes viz. passeth into their Essence then the soule thinketh it is wrong that is done to it for it thinketh if it comfort it selfe with the Merits of Jesus Christ and beleiveth on Christ that he is the Son of God and hath satisfied for the soule then it ought not to be blamed for a Divine spie and unrighteous Hypocrite it is righteous through the Justification of Christ seeing it beleeveth the same that it is applyed to it for its benefit 12. But as †††Gen. 42.12 Joseph sayd to his Brethren No but yee are come to see where the Land is Open thus also the Spirit of Christ blameth the Essences of the soule for it proveth them that they are not yet broken and have still selfe-desires in them and will instantly lay hold on Grace viz. the Open Gate which availeth not the soule it must first enter into Christs suffering and Death and put them on first through earnest repentance and conversion of its will and then it may enter through the Open Gate through Christs wounds and Death into his Resurrection 13. Further * * * Gen. 42.13 14 15 16 17. Josephs Brethren say wee thy servants are †††12 Brethren Twelve brethren sonnes of one Man in the Land of Canaan and the youngest is still with our Father but one is not in Being Joseph sayd to them that is it which I told you yee are Spies in this will I prove you by the Life of Pharaoh Yee shall not goe from hence except your youngest brother come hither send one of you hence that may fetch your brother but yee shall be prisoners so will I prove your saying whether your wayes be in truth or not for if not then are ye spies by the Life of Pharaoh and they put them together in Ward for the space of Three Dayes The inward precious Figure standeth thus 14. When the soule doth thus draw neere to Christ and will instantly put on his Resurrection then sayth the Spirit of Christ in the Soules Essence this is that which I told thee thy Essences are spies by the Life of God in this will I prove them whether they come to mee in a faithfull and right Path and whether they bring with them to mee their youngest brother viz. the true Josephs brother that is the Incorporated line of the Covenant of Grace in their in Adam faded heavenly Substantiality viz. the Incorporated ground of Grace which was effected in Paradise so that the Soules Essences with their most inward Ground turne in to mee and in mee else they come but as Hypocrites and spies of the Gate of Grace 15. This is rightly called fetching the youngest brother for that same Incorporated Grace in the Promise Effected in Paradise is the soules youngest brother which it hides and covereth with sinne and in the beginning of its Repentance it leaves him at home †††Or with by the Life of God 16. Therefore sayth the Text of Moses very secretly Hee will prove them by the Life of Pharaoh which is as much as to say in the figure by the Life of God with whom this youngest son stayed behinde him must the repenting Man bring along with him to the Port of Grace or else he must lye * * * 3 Dayes Three Dayes shut up in Prison till he bring him as Josephs brethren did that is else must the †††3 Principles Three Principles in Man lye so long in Prison in the Anger of God and cannot buy divine food unlesse they have this their youngest brother with them that is the Gate wherein Christ in Man in that same Image of the heavenly worlds substance which faded in Adam ariseth from Death wherein he may have his dwelling place 17. Thus a Man is proved by the Life of God when he turneth to God to try whether he turne wholly and altogether to him and bring this incorporated ground of Grace with him wherein Christ will and shall manifest himselfe If not then sayth Joseph that is Christ to the soules Essences yee are but spies to the Life of God and search onely for the Justification of Man from the sufferings and Merits of Christ that is yee learne onely the Historie and take the precious Covenant of God in your Mouths and flatter your selves with Christs satisfaction and remaine still onely as spies of Grace but that shall nothing avayle you or helpe you though likely you may spie out the Kingdome of Christ my Anger and Righteousnesse in my Zeale and Jealousie shall yet hold you in Prison with all the Three Principles as long as you bring not the most inward ground of your Substance along
with you this is called setting all the Twelve sonnes of Jacob before Joseph that is before Jesus and fall at his feete with body and soule inwardly and outwardly with all your faculties and powers and yeeld them up into his Grace 18. For it is not sayd that they can take the Grace but that they should sink downe into Grace that Grace may give it selfe to them for Mans ability to take it is lost selfe-will it rent off from God it must wholly sinck downe into God and leave off willing that God may receive it againe into his Grace 19. O Babell how home doth this hitt thee Thou art by or before the Life of God with thy hypocrisie but a spie of the Grace of God thou dost but seeke for the Gate of Grace and how thou mightest with thy owne will without thy inward Benjamin enter into the Kingdome of Christ yes thou wilt be outwardly an adopted childe of Grace whose sinnes are forgiven through the Merits of Christ and yet continuest to be Babell and a Fable and wilt not be a Christian in Christ thou wilt needes passe into Heaven but that will not avayle thee Joseph that is Christ holdeth thee imprisoned in the Anger of God both in Body and Soule unlesse thou givest him Benjamin viz. thy inward Ground and then Heaven goeth into thee and Christ standeth up in thee out of the Grave so that thy selfe art risen from Death and then thy spying and prying hath an End 20. O yee high Schooles and Universities and all yee that will be accounted the Ministers of God and to teach the way of God and contend and dispute about it what are yee look upon your selves in this Figure you appeare to be no other then Spies you alwayes search and yet you lye still in Prison God will have it so no more for hee himselfe tryeth the Thoughts of Man and is himselfe present in all things his is the understanding his is the knowledge of the Kingdome of God without him yee know nothing 21. Your spying and knowing helps you not into the Kingdome of God you cannot enter therein except that goe forth in your Life that is except it be manifested in your Life that yee are Gods children in Christ in his Sufferings Death and Resurrection in himselfe not through an acquired Historicall seeming Faith but Essentially as a Branch on the Vine yee must be a Twig on the Tree you must have Christs Life flesh Bloud operatively and substantially in the Inward Ground in you and you must become Christ else yee are all one and other but spies searchers and historicall Christians and no better then Jewes Turks and Heathens 22. O ye simple Men let it be made knowne to you goe but forth from the Towre of the Confounded Languages then may you soone come to the right seeke * * * Mat. 26.64 Act. 7·55 56. Col. 3.1 Christ at the right hand of God within you he sitteth there unlock your wills that is give them up to him and he will unlock them well enough your repentance must be earnest or else ye are all one and other but Spies 23. Gaze about no more it is high Time †††Rev. 1.3.22 â—0 the time is truly borne or at hand ‖ ‖ ‖ Luk. 21.28 your Redemption draweth neere * * * Rev. 21. â— The Bridegroom calleth his Bride you must indeed into the Prison of Joseph in this Famine if you will not bring your inward ground of your hearts into Repentance with you Amen be it so Gen. 42.18 19 20. 24. And Moses sayth further But on the Third Day he sayd to them if you will live then doe thus for I feare God if you be honest and true Men let one of your brethren lie captive in your Prison but as for you goe your wayes and carry home what ye have bought for your hunger and bring your youngest brother to mee and so I shall beleeve your words that ye may not die and they did so The Figure standeth thus 25. When the soule draweth neere to God and will work repentance and that its inward Ground is yet wholly shut up in vanity so that the Minde is still hanging to selfe yet if it will not give over Repentance and for all that cannot be free from the Earthly desires but continueth in Prayer then indeed God the Father letteth the Soules Essences out of the Prison of his Anger that the Minde is well eased againe like one that is released out of Prison then sayth the Minde thus I am very well eased in my Prayer in this Repentance 26. For Gods Anger hath released Nature out of its Prison that it should with greater labour and industry presse in to God for in its Prison it cannot doe so for it is in anguish and beholdeth only its committed sinnes which continually drive it back that it is affraid †††Abashed ashamed daunted in the presence of God but when the Anger lets it loose then it gets power and vertue of Prayer and the work of Repentance 27. But the Anger of God holdeth it continually with one Band as Joseph held one Brother in Prison till they brought the last brother also and thus must the poore soule remaine tied with one band of the Prison of Death till it shed forth the last brother viz. the inward ground and come before God and say Lord I will forsake all for Christs and my salvations sake and give up my will wholly to thee cast mee into Death or into Life into derision or scorne into poverty or misery as thou wilt I will cleave to thee I will not play the hypocrite before thee and give thee but halfe my will any more as I have done 28. And then if the Earnestnes proceed to practice that God perceiveth that it is in Earnest then will also the last brother be let loose that is then will also the last Band of the Anger of God be loosed but in the meane time ere it thus come to passe the soule must lye captive in one Band. 29. But neverthelesse God sayth to the other released * * * Or faculties formes of Life Now goe your way with that which you have at present in this Repentance bought or gotten of mee and carry it home that is defile it not againe live of it and partake of this present Grace bestowed and carry it in to the Honour of God that it may come before God with the Operation of it 30. Moses sayth further But they sayd one among another Gen 42 21 22 23 24. wee trespassed against our Brother that wee saw the anguish of his Soule when he wept to us and wee would not heare him therefore now this Trouble cometh upon us Reuben answered them and sayd did I not tell you as much when I sayd Sinne not against the Lad and yee would not heare and now is his bloud required but they knew
now no more as spies before Joseph but as earnest hungry Men viz. with an Earnest hungry Life which from all its powers and vertues hungereth after Gods Mercy after the food of Jesus Christ. 22. Heere now beginneth the earnestnesse in feare and Trembling and this is the true going forth after heavenly food wherein the Conscience stands in anxiety and Reason despaires of its owne ability and thinketh alas God is angry with mee where shall I seeke for Grace I am not worthy of it I have trampled it underfoote I must stand ashamed before God Into what Deepe shall I goe where I may dare to lift up my face to God and bewaile my wants to him 23. Then comes the poore Conscience in need and with trembling before God and hath not many Confessions or words for it accounteth it selfe too unworthy to speake one word before God but setteth it selfe before his face and boweth downe to the Ground and thus in it selfe demerseth it selfe into the Most meere and deepest Mercy of God into Christs wounds suffering and death and beginneth from its most inward Ground to sigh and to fly into Grace and wholly give up it selfe thereto as Josephs brethren came thus the second time before Joseph and fell downe before him 24. And when Joseph saw them thus that they were all there and stood so humbly before him he had so great Compassion upon them that he could not speake a word neither but turned him and wept And this is the state and condition wherein the inward ground of the heavenly worlds substance which faded in Adam into which God a-againe inspoke or inspired his Word of Grace in Paradise for an Ensigne Banner Mark and Limitt became living againe in this Compassion wherein Christ is assuredly borne in Man in this ground and now instantly ariseth through his sufferings from Death in Man and there sitteth at the right hand of his Father which right hand is the fiery soule from the Fathers property in the word of the Eternall Nature and presenteth the soule in this ground before the Anger of God and satisfieth and filleth it with Love 25. And heere a Christian beginneth to be a Christian for he is one in Christ and is no more a spie and verball or Mouth-Christian but that is in the most inward Ground and heere Simeon is loosed and * * * Rom. 8.1 there is no more Condemnation to those that are thus in Christ Jesus although perhaps the Outward body is in this world and subjected to vanity yet it hurteth it now no more but every fayling which it now committeth in the flesh must turne to serve for the best to it For now it beginneth to kill the works and contrivance of the flesh and continually to Crucifie the Old Adam for its whole life is now a meere repentance and Christ in it doth help it to work repentance and bringeth it now to his Glorious feast or Banquett as Joseph did his brethren when they came againe to him when he commanded to make ready and gave them of his Table 26. Thus now Christ feedeth the Converted soule with his flesh and bloud and in this feast or Banquett is the †††Rev. 19.7.9 Wedding of the Lamb whosoever hath been a Guest heere he understandeth our sence and minde and no other doth they are all of them but Spies though perhaps they suppose they understand it yet there is no right understanding of this feast or Banquett in any Man unlesse he hath been at it and tasted of it himselfe for it is a very impossible thing for Reason to apprehend it without Christs spirit in himselfe who is himselfe the food at this feast or Banquet of Joseph 27. And it is told thee Babell in thy spying by Josephs feast or Banquett that thou deludest Christendome in that by this feast thou pointest them to the Resurrection of the Dead thou Errest a Christian must * * * John 6.53 eate the flesh of the sonne of Man here or he hath no life in him †††1 Cor. 15 28 In the Resurrection God will be all in all ‖ ‖ ‖ Col. 3.1 Christ sitteth at the right hand of God in Man heere and presenteth him with his Body and with his Innocent Bloud that was shed and that he covereth the soule withall and floweth into it with the same when Gods Anger will stirre being instigated by the desire of the flesh 28. O thou poore old Jacob of †††Or inspecting Spying Christendome let thy hungry sonnes who are very leane for great hunger in the Conscience goe to Joseph keep them no longer back in thy feare what I pray thee is thy feare thou supposest that if this Ground should come to light in the world thou shouldst loose thy sonnes whom thou lovest but who are thy sonnes there is thy owne honour in that thou thinkest to sit in the Stead of Christ upon Earth Also there is thy Lucifer of fleshly honour which thou takest care for and thy countenance is dejected about it if a man should require an Apostolique Life from thee and seeke thee in the Processe and Imitation of Christ it pleaseth thee better that thou livest in honour and voluptuousnesse of flesh in Spying and honourest thy Belly and so bringest thy poore Christianity under a vayle 29. O thou poore old Jacob trouble not thy selfe so about temporall momentany things see how it went with old Jacob when he let all his sonnes goe from him to Joseph how Joseph caused him to be fetched to him and did so much Good to him and his children and nourished them in the famine and placed them in a better Land and so it will goe also with thee if thou wilt let thy sonnes goe to Joseph but if thou wilt henceforth keepe them back longer then thou must starve thou and thy children and be famished in Misery sayth the Spirit of Wonders by Josephs feast or Banquett 30. O Israell Mark this Text very well it concerneth thee and hath cleerely concerned thee but that thou art yet blinde in thy hungry misery and waitest for the sword of the Turba that shall awaken thee since thou wilt needs have it 31. Every one thinketh if three parts of Men were destroyed then I should have good dayes with those that remaine and then wee would be honest and vertuous and leade an upright honest life Also men gaze about to see whence that Salvation will come which is so much written off and say and thinke Salvation will enter into the Lust of the flesh from without Men alwayes gape for an Earthly Kingdome of Christ. 32. O Israell if thou knewest these present times wherein thou livest in blindnesse thou wouldest repent in Sackcloath Ashes thou lookest for the * * * Signall-Star such a Starre as lead the Wisemen to Christ. Matth. 2.2 Signall-Starre and it hath appeared it shineth whosoever hath Eyes may see it it is indeed as
bigge as the world is and yet Men will be blinde Enough to those that are Ours 33. And as Jacobs children spake much with their father concerning Benjamin and promised to bring him againe he sayd at last * * * Gen. 43.11 12 13 14. If it must be so let it be so and take of the best fruit of the Country in your Sacks and carry downe a Present to the Man a little Balsam and Honey and Spices and Mirrhe Dates and Almonds take also other Money with you and the Money that was put above in your Sacks againe carry with you it may be it was done by mistake moreover take your brother arise goe againe to the Man and the Almighty God give you Mercy before the Man that he may let your other brother and Benjamin goe but I must be as one quite bereft of his children 34. This now is the figure that is above explained and wee see a very Excellent cleere Type and Image therein shewing that Jacob commanded his sonnes to take with them of the most precious rich and costly fruit of the Land and carry it with them to Joseph in which the Spirit pourtrayeth in the figure how the Christian Church when it seeth it selfe in such Trouble and spirituall Famine hunger and want and now is on the way of Repentance should carry these good fruits with it before God viz. Hope Faith and divine affiance and not wilde fruit as Covetousnesse Selfe-willed Lust and Hypocrisie but a purpose and resolution towards Truth Righteousnesse Chastity Love and Meeknesse 35. Thus must the Old Man take a resolution to goe in such a purpose to Joseph that is to Christ and then hee yeeldeth up all his sonnes for the Journey of this Pilgrimage and sayth Now I am bereaved of all my Sonnes I have nothing more in the desire of fleshly voluptuousnesse I have yeelded them alltogether into the will of God 36. Also wee see in this figure how Jacob commanded them to take with them againe the unrighteous money that they had brought back in their Sacks and restore it againe thus also must a Man who will be or is a Christian put away from him all unrighteous things all that he hath gotten to himselfe by subtilty craft and wrong that he should repay againe or else indeed give it to the Poore 37. For that which he giveth to the needy and miserable that suffer want he giveth to the hungry brethren of Joseph and the heavenly Joseph receiveth it in his hungry brethren and fellow-Members and returneth it to him againe manifold as Josephs Steward gave them againe the Money which they carried home in their Sacks the first time and brought it againe and sayd Peace be to you your fathers God hath bestowed Treasure on you 38. A man must put away all unrighteousnesse from him if he will enter in to the Wedding of Jesus Christ Hypocrisie and flattery in comforting ones selfe avayleth nothing it must be Earnestnes and this is that which keepeth Men back from the wayes of God even their walking upon the wayes of Hypocrisie and flattering themselves whereas they should leave off and forsake unrighteousnesse and Extortion and restore that which is gotten by falshood thus they have cast the Purple Mantle of Christ over the crafty wretch and covered him with the satisfaction and merits onely that the Theefe may live under that Cloake 39. O thou poore Christendome how hath Antichrist deluded thee with this Cloake and Covering O flee away from him it is time The Covering will not avayle any wicked and unrighteous person so long as any is such a one he is the Devills Servant 40. A Christian is a New Creature in the Ground of his Heart his Minde is bent onely to well-doing not to steale Else were Christ by Consequence accounted a Theefe in Man Let but the Mantle of Christ fall off and restore what thou hast stolen and gained and extorted with unrighterusnesse and injury and cast away the old Quarrells strivings and * * * Law-suits Litigations from thy soule and goe naked and empty under the Crosse to which Christ hangeth and looke upon his fresh bleeding wounds and take his bloud into thy hungry soule and then thou wilt be healed and redeemed and released from all want else no comfort of Satisfaction and Merit will helpe thee All true Comfort is but this that a Christian comforteth himselfe that he shall in this Repentance in Christ Jesus obtaine a Gracious God and that shall even be his Comfort that he may not despaire 41. The satisfaction wherewith the unrighteous comforteth himselfe and sayth My works avayle nothing Christ hath done all I can doe nothing and continueth under such Comfort in sinnes that is the Devills fishhooke whereby he catcheth his fish with Christs Mantle 42. Christ had his Purple Mantle on him when he was in his suffering but when he hung on the Crosse he had it no more much lesse in his Resurrection so also should a Man take this Mantle about him onely when he goeth into Christs Suffering and Death in Repentance in Repentance it is onely avaylable and no way else that a soule should wrap it selfe up in it when it is ashamed in its sinnes before the face of God 43. All that is taught and beleeved otherwise is deceipt a fable and Babell All teachers that teach otherwise are but servants and slaves of the Belly and the fishermen and a Deceipt of the world of these let Men beware for he that will be a Teacher must also be a true Christian that so he may also thus live in Christ Else * * * John 10. he is a Theefe and a Murderer that climeth up some other way into the sheepfold of whom Christ speaketh 44. And Moses sayth further Gen. 43.15 16 17. Then they tooke their Present and the double money with them and Benjamin and arose and went into Aegypt and presented themselves before Joseph and when Joseph saw them with Benjamin he sayd to his Steward bring these Men to my House and stay and make ready for they shall eate with mee at Noone and the Man did as Joseph sayd unto him and brought the Men into Josephs house 45. This now signifieth thus that hee that hides himselfe under the Mantle must come forth and bring his unrighteous wrong gotten Goods againe and come before the face of the heavenly Joseph and come naked and empty of his I hood or owne ability and bring the right Benjamin that is in him along with him then Joseph draweth neere him and seeth him and commandeth his Steward viz. the Spirit of Power to bring these Men into his house viz. into his Humanity and then the Lamb of God shall be made ready and these Men or the Lifes Essences of the right soule shall eate at Josephs Table with him at Noone then it is Noone when the high Light of Grace shineth as at Noone or Midday in the soule and heere
Josephs brethren are reconciled when they eate with Joseph that is with Christ of his Foode 46. This Now is the Supper Apocalyps †††Rev. 19.9 19. Heere a Man casts away the Mantle and becometh a Brother of Joseph and needs no more flattery or comforting of himselfe but becometh a Christian in Christ who is dead with Christ to his sinnes and is become living in him and is risen againe in him and liveth with him eateth with him at his Table and is no more a servant of sinne who must feare againe but who is * * * Gal. 4.7 a sonne in the House to whom the Inheritance belongeth according to the Scriptures Gen. 43. from 17. to the 25. 47. And when Josephs Steward had brought them into Josephs house they were still afraid and spake to him before the doore concerning the Money which they had found in their Sacks but he comforted them and sayd I found your money and have had it your God hath bestowed Treasure in your Sacks and he brought Simeon out to them and brought them into Josephs house and gave them water to wash their feete and gave their Asses Provender but they prepared their Present against Joseph should come at Noone for they had heard that they should Eate bread there 48. This now is the figure and representation of a Troubled Man who now entereth into Josephs house giveth againe the unrighteous thing for he had done much unrighteousnesse and wrong because he had nothing to give he giveth it againe with his heart before the house of Joseph in true Confession and acknowledgement and would faine give it back againe with his hand if he were but able to doe it to such a one sayth Josephs Steward feare no more I have cleerly received it in your Repentance Christ hath payd and restored it for you in his bloud so that all is done away and nothing remaining and you are in poverty and misery therefore keepe that little which you have to cherish your life though indeed you have it of wrong and should have nothing in this world for your owne yet God hath given you Treasure Take water and wash your feete that is clense the Conversation of your hands and feete and doe evill no more keepe not that which is unrighteous but onely that little which you have of right wherewith you cannot repay the wrong 49. Not so to understand it that he should not restore againe that which is of wrong of his own which he hath rightly gotten besides Extortion if he be able we speak of the poore which hath nothing but a peece of bread left to sustaine Life no excuse avayleth before God the Conscience must become pure or else thou art a Theefe for the figure heere addeth that the Steward gave their Asses provender which signifieth the Earthly Body that Christ will by his Steward cause provender and food to be given to it 50. These Steward 's heere are honest and vertuous people in the world which shall help to take care of it that it may live and though he were formerly a wicked Man if hee were now honest from his heart 51. Not as the false wicked world judgeth who know a fault in a Converted Man which he hath had and still alwayes upbraid him and condemne him for an unrighteous Man which Devillishnes the world is full of that if they see a Man who is Converted they cast all faylings and infirmities which every one hath in flesh and bloud upon him and judge him for it and looke upon what he hath been and not upon what he now is Heere sayth Christ * * * Matth. 7.1 Judge not and then you shall not be judged 52. †††Gen. 43.26 27 28. Now when Joseph entered into the house they brought him the Present in their hands and fell downe before him to the Earth but he saluted them friendly and sayd is it well with your father the old Man whom ye told me of doth he yet live and they answered it is well with thy servant our father and he yet liveth and so they bowed and fell downe before him 53. This now is the State and Condition of the Soule when it cometh plainly before the Eyes of God and hath wrapt its Present up in the Sufferings and Death of Christ and beareth it in its hands with the figure of the Nayle-Prints of Christ in the presence of God that is to say the will to Righteousnesse Truth Chastity Love Patience Hope Faith Meeknes these are now in the will of the soule and these the soule giveth to the heavenly Joseph and falleth downe before him in humility 54. But this Joseph Saluteth the soule that is he speaketh or inspireth his word of Grace into it and parlyeth friendly in the Conscience with it concerning the old Adamicall Jacob of its Life and sayth doth he yet live that is if he be still living and not quite dead there shall well be a Remedy for him at which the soule rejoyceth and sayth it is well with thy servant my father and he yet Liveth 55. * * * Gen. 43.29 30 31. And Joseph lift up his Eyes and saw his brother Benjamin his Mothers sonne and sayd is that your youngest Brother that you have told mee of and sayd further God be gratious to thee my sonne and Joseph made hast away for his heart burnt within him towards his brother and sought where to weepe so he went into his Chamber and wept there and when he had washed his Face he went forth and carried himselfe boldly and sayd Set bread on the Table 56. This now is that Excellent Type or Image as is above-mentioned when Benjamin that is the most Inward Ground wherein lye the Grace-Gates of Paradise is manifested before the eyes of Christ in whom the great Compassion kindleth it selfe then God in Christ Speaketh in or inspireth the Living Compassion as heere Joseph into Benjamin when he sayd God be gratious to thee my sonne This weeping of the heavenly Joseph kindleth this faded Paradisicall Image againe with this weeping humility of Christ so that from Christs weeping into this Image the Eternall Joy riseth up and then Christ setteth Bread upon the Table that this Image may Eate with him 57. And Moses sayth further And they served Joseph apart Gen. 43.32 and them apart and the Egyptians that did Eate with him apart also for the Egyptians dare not eate bread with the Hebrewes for it is an Abomination to them and they placed them before him the first according to his priority of Birth and the youngest according to his youth and they Marvailed amongst themselves and they carried them †††Or Messes food from his Table but Benjamines was five times as much as the other and they drank and were merry in drinking plentifully with him 58. This figure is now the secretest Ground and highest Mystery of all between God and
it for first Joseph sendeth his Steward after them and bids him tell them they had stolen his Cup and was churlish towards them when as yet they were not Guilty so also when a Christian hath his Sack filled with this food then will Christs Cup be layd in for him These now the wrath of God sifteth in the humane Nature as to their soules and as to the mortall Body and sayth to the Conscience thou hast not rightly gotten this Cup by the right of Nature thou hast stolen it out of Gods house from his Grace and power * * * Mat. 11.12 The Kingdome of Heaven suffereth violence heerin and thou hast done violence and gotten this Cup to thee into thy Sack thou hast not Grace by the right of Nature thou wilt needs walke back with this Cup in peace on these Paths 5. But no it will not avayle thee if thou wilt take Christs Grace in thee along then thou must take on thee also his Suffering Dying Scorne Persecution and Misery and suffer thy selfe to be continually reproached in the world for a false wicked man and to suffer thy selfe to be accounted a * * * Or Knave wicked person by the Pharisaicall Hypocrisie as one that hath stolen their Cup and taken it away by violence in that he will no more kneele downe before the Great Babylonish Whore who hath presented a Cup full of Hypocrisie and Blasphemy and quaffe of their Cup and then reproach they him for a wicked person who hath stolen their Cup and Authority from them and runne after him and would murther him and damne him to temporall and Eternall Death and reproach him without ceasing for a treacherous person who hath stolen their Cup. 6. That is when a true Christian obteineth the Cup of Christ and drinketh out of it then cometh the Anger of God in the fleshly Evill Nature as also the Devill and the Evill world and set upon him on every side because he hath this Cup in his Habitation and Prophesieth or Divineth against them that they have the Cup of Whoredome and Abomination in them and because he revealeth it and will not quaffe with them in their Cup of Hypocrisie and Blasphemy 7. And then must a Christian lay downe his Sack of Gods Grace at their Feete and suffer himselfe to be bound and captivated in their Scorning and Contemning and then they oftentimes bereave him of Body and Life honour and welfare and set him with his Cup before their Judgement and there a Christian must drink out of their Cup the derision Crosse Suffering and Death of Christ and Imitate and follow Christ in this Cup and not goe home againe so in Peace with his filled Sack of the Grace of Christ through this world into his Eternall * * * Or Native Country Country of his Father he must be †††Phil. 3.10 Rom. 8.29 conformable to Christs Image and follow him in his way which he hath walked in this world this is powerfully prefigured in this figure 8. For Josephs Brethren stood now in the figure of a Converted Christian whom God hath cloathed with Christ and also layd in the Cup of the Crosse together with Grace and moreover uppermost in the Sack to signifie that when the Grace of Christ which is bestowed on a Christian shall work and bring forth fruit that it is not done in standing still in peace and quietnesse but in the Strife about this Cup for it lyeth uppermost in the Sack of Grace the Strife about the Cup must alwayes be the forerunner of it 9. For Christ sayth * * * Mat. 10.34 Luk. 12.51 The Sonne of Man is not come to establish peace on the Earth but strife and persecution that one be against another and persecute him Also †††Luk. 12.49 He hath kindled a fire and desireth it should Burne And this is it that a true Christian must alwayes be spoken against even ‖ ‖ ‖ Mich. 7.6 Those of his owne family in flesh and Bloud must be his Enemies that the sowne and planted Tree of Pearle may stirre and bring forth fruit 10. As an Earthly Tree must stand in Heate Cold and Wind and have great Stroakes opposition whereby the sap is drawne out of the Earth into the Tree so that it blossometh and beareth fruit thus also the poore soule in such smitings opposition in scorne and misery must draw power and vertue into it selfe out of the bestowed and entrusted Grace viz. out of the soyle and field of the word of God with earnest prayer and working and thereby beare the fruit of Faith viz. Good Doctrine Instruction and Conversation 11. For thereby the Soule feedeth the Spirit of Christ and Christ feedeth the soule againe out of the Sack of the Substantiall Grace viz. with his flesh of the Substantiall Wisdome of God and thus they give themselves one to another to a perpetuall working 12. And wee see heerby how even the wicked must serve God in the working of his Grace for he is its stormy wind and his Cursing and Blasphemy against Gods Children is the heate cold wherewith God stirreth his little plant of Pearle in his Children so that it hungreth after heavenly Sap and draweth it into it selfe and groweth and this is that which Christ sayd * * * Luk. 12.49 He came to set up Strife on the Earth for Christs Kingdome is a Strife against Hell and the Devill Christ striveth without ceasing in his Children and Members with Sathan about the Kingdome 13. For in the Earthly Man lyeth yet the Ground of the Serpent viz. a Habitation of Sathan wherein Sathan withstandeth the Kingdome of Christ So also on the Contrary the Kingdome of Christ in Grace withstandeth the Kingdome of Sathan with the Cup of Christ this Strife continueth alwayes while the Earthly Body continueth 14. For thus Gods Anger worketh in the Love that the Love viz. the Eternall One and Eternall Good might be distinguishable perceptible and discernible for in Strife and opposite will the Profundity or Abysse viz. the Eternall One which is without Nature and Creature is Manifest 15. And therefore God hath introduced himselfe with his holy Word of Powers into Nature and Creature as also into Paine and Torment into Light and Darknesse that the Eternall power of his Word in the Wisdome together with the Expressed Word might be distinguishable and perceptible that knowledge might be 16. For without this the knowledge of the Eternall One would not be manifest neither would there be any Joy and though it were in being yet it would not be manifest to it selfe thus it manifesteth it selfe through the introduction into Nature through the Seperability or Distinguibility of the Speaking whereby the Speaking bringeth it selfe into properties and the properties into opposition or Contrariety of will and so through the Opposition the Eternall Good which bringeth it selfe along in the Word of the Speaking into
with his Guilt of Eternall Death into his innocent Death and is dead from the sinnes and wickednesse in himselfe and in this dying of Christ Gods righteousnesse in the Anger requireth a Christian Man to be 47. But if he walke out of this path and not in it then sayth righteousnesse thou art a Theefe and hast wrongfully got this Cup of Christ in thy Sack I will sett thee before my Judgement and Sentence as Joseph did to his brethren when he caused them to be fetched back to the sentence of his Judgement 48. Therefore hath a Christian who walketh under the Banner of Christs Crosse no Excuse when God by his Steward viz. by the Children of this world causeth him to be layd hold on in the righteousnesse of his Anger and chargeth him for a Theefe and an unrighteous person also for a Stranger Innovator * * * Novice Novellist Enthusiast Foole and the like when Men loade him with all his faults and the infirmities of naturall sinfull flesh and without ceasing blame him as wicked and unrighteous and condemne him to the damnation of the temporall and Eternall Death and though he is not in the sight of the world nor as to the world Guilty yet he is lyable to beare the scorne suffering and death of Christ after him as a Christian is lyable to take upon him the whole processe in the footsteps of Christ and to follow Christ therein and to suffer all in Christ and wholly to put on Christ in his derision contempt suffering and death and to beare his Crosse and scorne after him that he may enter into Christs Kingdome as a Member of the body of Christ that hath suffered with him and hath dayly dyed to the Anger of God in the Death of Christ from his actuall sinnes 49. For All Sinnes Blasphemies and untruths which are imputed to him wrongfully from the world which he is not outwardly Guilty of in the fact that he suffereth in the processe of Christ as a Christian and therein drinketh out of the Cup of Christs Crosse who hath innocently suffered for his sinnes 50. For if he be not guilty of them in his Life yet he is guilty of them in the inherited sinne and hath inherited them also in the seede out of which he is proceeded they lye in his * * * Ground of his Nature and Heart Ground he cannot excuse himselfe before God in the processe of Christ he is guilty of all Adamicall sinnes 51. But this is his Comfort that God manifesteth them by the children of his Anger in this world and so as a Curse by the Children of Anger fastneth them to the Crosse of Christ and in this Manifestation drowneth them in him in the Bloud and Death of Christ in that he still cleaveth to God as Christ to his Father and suffered himselfe to be accused of sinnes which he had not committed but had onely inherited them and so they were taken from him and given to the Anger of God in his Judgement that he might condemne them 52. For thus also Joseph in this figure appeased his just Anger towards his Brethren they were all Guilty towards him but he charged them not with their Guilt but charged them onely with his Cup for he had cleerly forgiven them all their Trespasses but onely concerning the Cup he would not hold them Guiltlesse and yet of right they were not Guilty of it but he had layd it in as his bounty and made them guilty of it 53. Thus also hath God given us his Grace of meere Love after that wee were cleerly guilty of Eternall Judgement and hath layd Christ and Grace in the Sack of our Life with his Suffering Death with his Cup of the Crosse concerning which he doth not hold us Guiltlesse wee are all Guilty thereof and have not this by a Naturall right but it is layd into us without our knowledge therefore wee cannot release our selves of it except wee cast Christ wholly from us and give our selves againe to the Anger of God and then Death Hell and the Anger of God make us Guilty and hold us captive in them but at present Man may lay hold on which he will 54. But that Joseph caused the Cup to be thrust into his Brother Benjamins Sack it hath this figure that Christ dwelleth in the inward Man viz. in his Paradisicall brother and hath this Cup of the Crosse in his Hand out of which the guilty soule and the Body must drink he thrusteth it into his brothers sack for that inward ground is his Brother but the other brethren must drink of it this brother of Christ holdeth it in him for he is Christs Member and habitation 55. Therefore sayth Josephs Steward by whomsoever the Cup is found he shall be my servant but ye shall be quitt viz. the inward ground the true Josephs viz. Christs brother hee is Christs servant who serveth his Lord and brother and must hold the Cup in his Sack the other * * * Conditions or qualities formes of Life of Nature are free and cannot hold the Cup for Christ. 56. For they are not the right Sack to put it in but the Ground of the Heavenly Worlds Substance is the Sack to which the Holy Cup of Christ doth belong which powreth the Ground of Nature out of it therefore must Josephs Brother be made guilty of the Cup because he stood in the figure of the inward Man wherein Christ would manifest himselfe with his Cup of the Crosse and so the other brethren viz. the poore soule together with the body be quitt and released from the Guilt 57. Therefore sayth Josephs Steward he is my servant who hath the Cup he shall serve mee but ye shall be quitt that is Christ is in this inward Benjamin Josephs Brother and serveth God with overcoming of Death and the Anger of God in Man and so all the other brethren viz. the Naturall Life shall be quitt from Guilt and Paine and it standeth excellently in the Figure 58. Moses sayth further * * * Gen. 44.11 12 13. And they hastened and layd every one his sack off on to the Earth and every one tooke his Sack off and searched and began at the Eldest and so to the youngest and there they found the Cup in Benjamins Sack and then they rent their Cloaths and loaded every one his Asse and went againe into the Citie 59. When Adam was fallen into sinne then the Law and Command fetched him back againe charged him with the sinne and Theft that he had eaten of the wrong fruit with a wicked mouth therefore must he returne againe into the Citie viz. into the Earth out of which the body was proceeded and there lay downe his Sack into the Earth and there Gods righteousnes searcheth into all the naturall Properties viz. Truth and righteousnes which availeth before God viz. the Image of Heaven and began from the first forme of Nature and so on
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-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.
Countenance which is as much as to say in the figure thus when Joseph in the Image or Type of the humanity of Christ brought his sonnes to his Father viz. before the Covenant of God then the Covenant tooke them in the Armes or into the Boosom of his desire viz. into Gods Essence and kissed them with the kisse of Love which God would manifest in Christ and the Fathers righteousnesse in the Word of might and power sayth to the Soules Essences behold thou art dimme to my sight and now I have seene thy Countenance againe through the Love and Grace of God which I thought not to have done for I thought to have kept the soule in the strong and severe Might of Gods anger for Gods Eye was departed in it with its turning away from him and so as to Gods righteousnesse it was rent off from God But now I have seene the Countenance of the Soule againe through Gods Love in the Grace of God and Gods Love hath let mee see * * * The Soules Essences powers or faculties them in the seede of the Covenant of Grace 8. And the Spirit of Moses sayth And Joseph tooke them from his fathers Boosom and bowed himselfe to the Earth before his face that is when the Word became Man then Christ tooke the soule from the fathers Boosom viz. from the fathers Nature in to himselfe and in a Creaturely manner presented himselfe with the assumed humanity before God the father and bowed that is humbled himselfe with the assumed soule viz. God and Man in one Person to the Earth that is even into Death and entred before the Face of God with our assumed Soule that is he brought the Soules will through the introduced power of the Deity back againe into the resigned humility before the Eyes of God 9. And Moses sayth further Then Joseph tooke them both Ephraim in his right hand towards Israells left hand Gen. 48.13 and Manasseh in his left hand towards Israells right hand and brought them to him This now is the pretious figure of the Great earnestnes of God shewing how Man is blessed againe for Ephraim was not the first-borne but Manasseh and Jacob layd his right hand upon the head of the Youngest but Joseph tooke Ephraim in his right hand and Manasseh in his left hand that he might stand with the first-borne before Jacobs right hand and with the other before Jacobs left hand but Jacob inverted the will of Joseph The Figure standeth thus 10. * * * John 1.14 The Word became Man understand the not-naturall un-creaturely word of God manifested it selfe in Gods Creaturely word of Mans Soule and tooke on him the faded lights Image and quickened or made it living in it selfe and put it into Gods left hand viz. into the fathers Anger which is heere expressed by setting the youngest Sonne viz. Ephraim before Jacobs viz. Gods left hand but tooke it in his right hand 11. For Christ tooke the incorporated Covenant of Grace in the faded heavenly Image which incorporated Covenant of Grace in Man was the youngest viz. the New Man in his right hand viz. into the highest Love in the Name JESUS and entered with this New Man from the Covenant of Grace before Gods left hand viz. before Gods strict righteousnesse in the Anger that he might attone the soule viz. the first-birth and the soule viz. the first-borne Christ tooke in his left hand that is he tooke the first Principle which beforehand had the superiour Jurisdiction authority and power and put it under that its power viz. the selfe-will should goe back and enter into humility before Gods right hand 12. For these two Sonnes of Joseph heere rightly signifie the inward Spirituall Man viz. the fiery Soule which is the Eldest Sonne also the Spirit of the Soule viz. the Lights power which signifieth the other or second Sonne viz. the Two Principles these did Joseph that is Christ set before God and tooke the Spirit viz. the second Principle in his right hand viz. in his Love and set it with his Love before Gods left hand viz. before his anger for he should breake the Serpents head and the soule he setteth before Gods right hand that it should receive the blessing from God that is that Gods Love should manifest it selfe out of the soule but that might not be For Moses sayth * * * Gen. 48.14 But Israell streached forth his right hand and layd it upon the head of Ephraim the youngest and his left hand upon Manassehs head and did so with his hands knowingly for Manasseh was the first-borne 13. That is thus much in the figure God would no more give the Dominion or Government to the first Birth viz. to the fiery Soule seeing it had turned away its will from God but layd his hand of power and Omnipotency upon the second viz. upon the Image of the Light which in Christ in his Love became living againe to this he gave now the power of the divine vertue that the soule might be under Christ for in the Lights Image is Christ understood and upon it God layd the hand of his Omnipotence and Grace and upon the soule he layd his left hand that it should be a Servant and a Minister of Grace 14. Thus the first Birth was set behinde viz. in subjection and the second Birth formost and uppermost in the Dominion and heere is that figure concerning which Christ sayth * * * John 17.6 Father the Men were thine that is they were of thy Natures property but thou hast given them to mee for the Father gave to Christ the highest blessing power whereby the fiery soule lost its Dominion of selfe-will 15. And Moses sayth Jacob did thus knowingly that is the Covenant of God knew it in Jacob that God would have it so Jacob could not with his bodily Eyes for Age well know these two Ladds but with the Eyes of Gods Covenant he saw and knew them for Gods Spirit in him did this 16. * * * Gen. 48.15 16. And he blessed Joseph and sayd God before whom my fathers Abraham and Isaack have walked God who hath preserved mee all my Life long even to this day the Angell that hath released mee from all evill blesse these Ladds that they may be called after my Name and after the Names of my fathers Abraham and Isaack that they may encrease and multiply on Earth This figure standeth thus 17. The God of Love blessed the incorporated Covenant of Grace out of which should come Christ viz. the heavenly Joseph as heere Jacob with his blessing began at Joseph and blessed Josephs sonnes through Joseph thus God also through the Name JESUS blesseth the soule and the spirit for God hath appointed the Name Jesus to be a Throne of Grace and through that Throne of Grace he blesseth Christs children and Members according to the humanity and heere in the words of the blessing maketh no difference beween the children to
6. But it hath more respect to the Covenant that the children of the Covenant in their Adamicall Nature would be a neere Cohabitation in Hope and that the Outward Man would not apprehend the Kingdome of Christ but would be a neere co-habitation with it where Christ should dwell in the inward Ground viz. in the Spirituall World and Adam in this * * * World or outward Life Time of the Life and yet be a co-habitation 7. For as the Spirit hath by Judah declared Christ in the flesh so now heere he declareth that the outward Man would not be Christ but be a Co-habitation of Christ Christ would possesse the inward Ground as he also sayth My Kingdome is not of this world Therefore the outward mortall Man should not say of it selfe I am Christ for he is onely a Co-habitation of Christ as the outward world is onely a Co habitation or neere neighbourhood to the Kingdome of Christ for Christ is the inward Spirituall world hidden in the outward visible world as the Day is hidden in the night and yet they dwell one by neere and with the other VI. The Testament of Issachar 8. * * * Gen. 49 14 15. Issachar is a strong boned Asse and he lodgeth in valleys between the Borders or Hills of the Country and he saw Rest that it was Good and the Land that it was pleasant and fruitfull but he hath bowed his shoulders to beare and is become a Tribute servant In this Testament of Issachar the Spirit pointeth first at the outward figure of this Tribe or Stock shewing where they should dwell viz. in the midst of the Land in Good ease and Rest but yet be Tributary but the powerfull figure looketh upon the inward Ground viz. upon the humane Nature 9. For when †††Gen. 30.18 Lea bare Issachar shee sayd God hath rewarded mee in that I gave my Mayde to my husband and shee called him Issachar that is a divine wages or reward for shee had given Rachell her Sonnes Mandrakes that shee suffered Jacob to sleepe with her this night upon which shee conceived this sonne therefore shee called him a recompence from God 10. But the Spirit sayth in this figure he would be a boned strong Asse and lodge between the Borders which outwardly in its habitation was just so but in the inward figure he sayth The man which is obteined from God by prayer is indeed a Gift and wages but his Adamicall Nature is onely a Boned strong Asse for the burthen who beareth the Adamicall Sack but he dwelleth with his Minde between the Borders viz. between God and the Kingdome of this world his Minde presseth into the Borders of God and the Body dwelleth in the World 11. Therefore the Minde must be as a Boned servile slavish Asse which though it sitteth at ease and rest in a good habitation in the Borders of God yet it must beare the burthen of sinnes and of Death in the earthly Sack and there is no buying it off with the Mandrakes before the Death of the Earthly Man also no praying to God for it avayleth that thereby the Boned strong Asse might come to divine Liberty It must remaine an Asse till Christ in himselfe bringeth it into the Eternall Rest The Adamicall hurt and losse is so great that the Asse must leave the Sack in the Death of Christ else he will not be rid of it 12. But he addeth the cause why he must remaine a Boned strong Asse for he sayth He saw the Rest that it was good and the Land that it was pleasant that is that the Minde would alwayes desire to rest in the Lust and pleasure of the flesh and would desire to take care of the Earthly Lust and in that regard the Minde must be a servile Asse and servant of Gods Anger and so seperateth the Naturall Adamicall Man from the Seede of the Covenant viz. from the person of Christ so that the Naturall Adamicall Man in its inbred Nature is but this Asse with the Sack till Christ possesseth his Kingdome in him no Covenant or praying availeth but that Adam must in this world remaine an Asse till the Sack be gone and then he is called a new childe in Christ which new childe in this Life is the inward Ground but the boned strong Asse is the new childes instrument upon which the Sack is carried for the servility of Gods Anger continueth so long as the Sack lasteth VII The Testament of Dan. 13. * * * Gen. 49.16 17 18. Dan will be a Judge among his People as any other Generation in Israell Dan will be a Serpent in the way and an Adder on the path and will bite the horse in the Heeles that his rider shall fall back O Lord I waite for thy Salvation This is a powerfull figure of the outward power and authority of humane Officers in the Kingdome of this World and is so strongly prefigured that it is terrible to reade if a man rightly discerne the figure and yet in the presence of God it standeth in its own proper figure thus The Spirit sayth Dan will be a Judge among his people as one of the Generations or Tribes in Israell In the Figure it standeth thus 14. Dan standeth in the figure of all outward Officers from those of highest authority and power even to the * * * Ordering of a Mans own private affaires or employment◠Government of the humane Life it selfe therefore the Spirit fayth of him he shall be in his owne might and power as one Man is to another In the presence of God he is not esteemed greater in his owne Nature then a Servant or Minister for he serveth God in his Office as another servant doth his Lord and Master the Office is Gods wherein he sitteth as a Judge The Office is the Authority and power and he himselfe is before God as another Man 15. But the Spirit sayth Dan will be a Serpent on the way and an Adder on the path that is this Judge in Gods Office would draw poyson out of the power and authority viz. selfe-will and say of himselfe the authority is mine the Office is mine that is called on the way for the way which they should goe is Gods viz. true righteousnes then sayth Dan that Land and Country this Citty that Village those Goods that Money is mine it is my owne I will use it to my owne profit advantage and honour and live in this Office as I will 16. And this very selfehood is the Serpent and venomous Adder on the way for it walketh very dangerous steps upon the paths of righteousnesse it turneth righteousnesse into Selfehood to doe what it will it sayth I am a Lord the Citty Land and Country the Village or Authority and power is mine I may doe with the people what I will they are mine and so sucketh poyson out of Gods Office of a Judge and thereby afflicteth the miserable and
66. VVhat the Torment of all the damned is verse 67. Dan. Ch. 77. The Testament of Dan and the figure thereof verse from 13. to the 25. Ch. 77. How it is signified by Dan â—ad and Assur what kinde of people would governe the World verse 30 c. Darknes Ch. 3. Of the Eternall Originall of the darknes verse 5. Ch. 5. Of the Enmity in the Darknes verse 6. Day Dayes Ch. 12. Of the six dayes work of the Creation verse from 1. to the 39. Ch. 12. Of the first Day verse 13. c. Ch. 12. Of the second Day verse 19. c. Ch. 12. Of the third Day verse 32. c. Ch. 13. Of the fourth Day verse from 1. to the 20. Ch. 14. Of the fift Day verse from 1. to the 13. Ch. 15. Of the sixt dayes work of the Creation verse from 1. to the 31. Ch. 16. Of the Creation of the seaventh Day verse from the 16. to the 18. Ch. 16. How the seaventh Day hath been from Eternity verse 28. Death Ch. 4. The Originall of the Eternall Death verse 11 12. Ch. 11. VVhat the Death and Misery of Man and all Creatures is verse 17. Ch. 23. Why the Rocks clave in sunder at the Death of Christ. verse 3. Ch. 33. VVhy Gods anger often putteth one Man to Death by another verse 21 22. Decrees Ch. 61. How the Decrees in Scripture point onely at two Kingdomes verse 55. Deity Ch. 52. How the Deity manifesteth it selfe through the Soules nature verse 7 8. Delight Ch. 3. The Delight or Longing is the Property of the Sonne verse 7. Deluge Ch. 32. Why the Deluge or Noahs floud came after seaven dayes verse 20 21 22. Ch. 32. VVherefore the fountaines of water opened themselves in the Deluge verse 26. c. Desire Ch. 3. The Desire ariseth from the Longing or delight and is the Fathers property verse 6 7. Ch. 3. The Desire coagulateth it selfe verse 5. Devill Devills see Lucifer Ch. 8. That which is paine and Torment to the Devills is joy to the Angells verse 21. Ch. 10. How the Devill is the most despicable poore creature of all verse 31. Ch. 17. How Lucifer became a Devill verse 28. Ch. 22. VVhere the Devills Councell-chamber and schoole is verse 17. c. Ch. 37. How the Heathen had not their answers from the Devill verse 12 13. Ch. 38. How the Devill is a Prince of this world verse 5 6. Ch. 38. What those foure Elements are wherein the Devill and all evill Creatures live verse 7. Ch. 66. Where the Devill is a frolick Guest verse 54. Ch. 70. VVhat the Devills fishhooke is verse 41. Ch. 74. How the Devill lost his seate and stoole in Man verse 17 18. Dinah Ch. 58. The figure of Dinah verse from 39. to 45. Ch. 62. How Dinah was defloured and Sichem and the Citty slaine and spoyled the Gate of Christians warres and the Babylonish whoredom to be well considered of verse from 1. to the 48. Ch. 62. How Dinah went forth to see the daughters of the Land and what is prefigured thereby verse 3. c. Ch. 62. How Dinahs whoredom and Simeon and Levi's Murthour is a figure of Christendom verse from 9. to the 18. Doctors Ch. 35. What understanding the Doctors have in their Contention about Gods habitation and Beeing verse 66. Dominion Ch. 39. Whence Dominion ariseth verse 32 Dove Ch. 32. What Noahs first Dove signifieth verse 40. Ch. 42. What the three Doves and the Raven signifie verse from 42. to the 46. Dragon Ch. 76. What the Dragons seaven heads are verse 25 26. Dreames Ch. 67. VVhat it is to expound Dreames verse 1 2. Ch. 67. VVhence it is that a Beast dreameth verse 5. Ch. 68. Of King Pharaohs Dreames verse 1. c. Ch. 68. VVherefore the Naturall Magi could not Expound Pharaohs Dreames verse 2. 10. 18 19. Driver see Hunter Drunk plentifully Ch. 70. VVhat that signifieth that Joseph and his brethren drunk plentifully verse 94. Dying Ch. 20. Of Adam and Eves dying verse 26. c. E. Earth Ch. 10. VVhence the grossnesse of the Earth proceeds verse 30. Ch. 10. Out of what the Earth is proceeded verse 61. Ch. 12. How the Globe of the Earth is Extruded verse 7. Ch. 22. What the Earth is verse 45. Ch. 25. Why God Created the Earth verse 29. c. Ch. 25. VVhen God set the Time for the Earth to endure verse 19. Eden Ch. 17. VVhat Eden is verse 6. Edom. Ch. 53. What Edom is and signifieth in the high Tongue verse 5 verse Ch 64. 3. Egyptians Ch. 78. VVhat it signifieth that many Egyptians went along when Jacob was buried verse 2. Elected Election Ch. 25. Of that saying of S t Paul Wee were Elected in Christ Jesus ere the foundation of the world was layd verse 20. Ch. 48. How God Elected not onely the Naturall Line of Christ but also the Line of Nature verse 35 36. Ch. 51. An excellent figure against the wise Rationallists concerning Election or Predestination verse from 4. to 24. Ch. 26. Of Election or Predestination verse from 1. to the 76. Ch. 32. A curious example how God hath Predestinated no Election in Nature verse 3 4. Ch. 46. How Gods Election passeth only upon the figure verse 30. Ch. 61. Of Gods Election or Predestination or Decree concerning Jacob and Esau. verse from 1. to the 3. 23. Elements Ch. 10. That the foure Elements are but properties verse 49. Ember Ch. 23. How in many there is an Ember glowing towards the virgins childe of the New birth verse 41 42. Enos Enoch Ch. 30. What Enos signifieth in the Language of Nature verse 11. Ch. 30. What Enoch is in the Language of Nature verse 27. c. Ch. 30. How long Enochs voyce must be silent verse 49 50. Ch. 31. Of the Line of wonders issuing from Enoch verse from 1. to the 45. Envie Ch. 24. Whence the great Envie ariseth verse 11. Ephraim Ch. 75. The figure of Israels laying his right hand upon Ephraims head verse 12. c. Esau. Ch. 52. VVhat Esau signifieth in the Language 〈◊〉 Nature verse 36. Ch. 53. How Esau dispised his being first borne and sold it for a Messe of pottage verse from 1. to the 28. Ch. 54. The figure of Esaus 40 yeare and of his two wives verse 18. c. Ch. 55. How the figure of Isaacks Blessing and of Esau and Jacob is to be understood verse from 1. to the 5. Ch. 55. VVhy Esau was blessed with the word of Strife verse 11. Ch. 55. VVhy Esau was all over rough and hairy verse 21 22. Ch. 55. What that signifieth that Esau attained not the Blessing verse 39. Ch. 55. VVhat figure Esau is in his Blessing verse 40. c. Ch. 56. The figure of Esaus being a griefe to his parents verse 9 10. Ch. 60. VVhat Esau the first-borne signifieth verse 3. Ch. 60. VVhat Esaus 400 Men signifie verse 6. Ch. 60. How Esau went to meete Jacob and
Sound or Distinction as the sixt Capitall Form signifying that the Naturall manifested Life where the Eternall Divine Word through the Formes of Nature hath infolded it self and where all the Powers of Wisdom stand in (n) Noyse Sâ—halle Sound therein standeth the Understanding Life which in Light is Angelicall and Divine but in Darkness it is Diabolicall As at the right Numb 11. standeth Angell VII Standeth Essence or Essentiall Wisdom of the out-breathed word wherein all other Forms are revealed and is even the Essence of all Forms as good as Divine in the Light but in the Darkness Evill and Devillish And therein is chiefly understood Mysterium Magnum the great Mystery the Angelicall world is also therein understood and likewise the Internall spirituall body of Man which disappeared in Adam when the Souls will departed from Gods will but revived again in Christ that giveth to him for the Essence of this Power-World which is that heavenly flesh Joh. 6. And it is the dry Rod of Aaron which in the Spirit of Christ again springeth up in Man Numb 12. Standeth Puâ—â— Element signifying Motion in the Angelicall world in Essence and is the One Holy Pure Element wherein the four Elements in the Temperature â—ay and is a root of the 4. Elements Numb 13. Standeth Paradise signifying the Eternall springing or spiritual growing in the Spirituall world from which the externall visibile world Thus hath this place been before the fall of Lucifer and Adam namely in an equal temperature or Harmony of the 7. Planets and 4. Elements out of good and evill as out of both Eternall Principles is breathed forth In which Source and Regiment Adam in his Innocency stood when the four Elements harmoniously existed in him as in the holy pure Element Numb 14. Standeth Beginning of the External World signifying how God by his Word hath breathed forth that spiritual Mysterium Magnum as the Eternall Nature of all Spirituall Properties into a visible externall formall Being and through the Fiat as the Divine Desire hath fashioned it into Creatures There standeth the third Principle where 3. Worlds in one another must be understood as the dark world of Gods wrath the Eternall light world of Divine Love and this visible fading world Numb 15. Standeth Heaven signifying the (p) Heaven is the parting-mark out of the spiritual fire and water between the Heavenly and Earthly parting Mark between the internall and externall world as of the visible and invisible Essence which Heaven standeth in Essence of the spirituall firie water Numb 16. Stands Quintessence signifying the spirituall Powers as the Paradise-Ground in the four Elements as well the Astrall breathed forth by internall powers at the beginning of time and is that good in the four Elements wherein the light of Nature shineth as an outbreath'd (q) Or shine Glast fulgor of the Eternall light Numb 17. Standeth four Elements viz. Fire Air Water and Earth as the created world out of the dark and light world which is the framed word spoken out of the Eternall Natures Essentiall power therein did the Devill cast his poyson which after the fall of Man was accursed of God Numb 18. Stands Earthly Creatures signifying that out of the Quintessence and the four Elements were all Creatures of this visible World created Man having 2. Eternalls in him may be saved or damned and only from them have their life But the animated Man hath also in him both inward spirituall worlds according to the internall soul of man therefore may Gods love and wrath be manifested in him for wherein the will impresseth and kindleth it self of that Essence it partaketh and the same is manifest in him as is seen in Lucifer Thus have you a brief Intimation of the first Table and consequently of all the Authors writings faithfully imparted out of a good Christian affection to his loving friends and is as an ABC to beginners II. TABLE In this second Table God is considered according to his Essence in Unity what he is in Trinity without Nature and Creature whereby he filleth all things and yet needs no place AD Father Will IE O Son Delight HO N Spirit Science VA A Power Word Life I Colours Wisdom Vertue TETRAGRAMMATON In this Table is consider'd the efflux of the Eternal Divine WORD how the WORD through Wisedom brings it self from Unity into Separation and Multiplicity as well in the Eternal Nature and Creature according to which God calls himself angry jealous God and a consuming fire as well as a mercifull God wherein is understood the foundation of Angels Soules and how they may receive salvation or damnation Gods The Wrath first or Dark Prin World ciple Gods 〈◊〉 Love or Second Light Prin World ciple Similitude 1 T 2 I 3 N â— C 5 T 6 V 7 R E Desire or Comprehending Science or Drawing Anguish Fire Light Love-fire Sound Essence T Dark Feeling or Moving Wâ—lling Painful Life Love-Life Understanding Working ER Austere Hardnes Enmitie Minde Terror Joy Five Senses Form NAL Sharpness Elevating Wheel of Life Killing Power Love Sperm In the Septcenary without by it self is understood the Mysterium Magnum as the 7. properties of the Eternal Nature In the Novenarie downwards are signifi'd the properties of Life In the fourth Form as in Fire 2. Principles separate themselves from each other as Darkness and Light N Furie Pride Despair Hell Glorie Giving Taking or CoÌ„prehending A Greater Death False will Lesser Death Souls ground Devill Souls Spirit Angell Praising Increasing T Standing still Breaking From Original separating Folly Wisdom Highnes Humility VR Impotent Self-will Robbing Fantasie Knowledge Strength Throne The Second Table Expounded THe word ADONAI signifieth (a) Or expantion opening or free motion of the bottomless Eternal Unity how the Eternal generation expantion and effluence of the Trinity of God is in it self A is a triple I which comprehendeth it self Cross-wise as in a Beginning Entrance and Effluence D is the motion of the triple I as the opener O is the Circumference of the triple I as the birth of Gods place in it self N is the triple Spirit issuing forth of the Circumference out of it self as a triple I. A. This lower A is the object or operation of the threefold I or Spirit from whence eternally spring Motion Colours and Vertue I is the essential Effluence of the triple I where the Trinity floweth forth into Unitie And in this whole word ADONAI is understood the Eternal life of Gods unity The word FATHER is the Eternall beginning of operation and will in the threefold I of the Unitie The word SON is that Operation of Power as comprehension of the will into which the triple 〈◊〉 incloseth it self as a place of the divine (b) Egoitae Ickheit self-hood The word SPIRIT is the living issuing motion in the comprehended power as by comparition may be understood in a Flower where the opening or working of the growth is