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
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.
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
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
its Sword by them to destroy the heathen and the Generation of Ham Gen XIIII Verse 14. for Abraham went out with his whole house and people against the Heathen who had carried away Lot his brothers Son captive and he smote the heathen and delivered his brother This was done in the zeale of God which thus delivered his children through the might of his Anger for what conduceth to the wicked for destruction the same conduceth to the holy men for life and deliverance 15. But that those who will be called Christians who ought in and with Christ to be dead to the Anger and wrath of God in Christs death doe wage war they doe it not as Christians but as heathens No Christian warreth for if he be a Christian then he is dead in and with Christs death to the foure Elements of Gods Anger in Selfe and born a new man in Christs spirit of Love who liveth in Righteousnesse in Love and patience and liveth not to himselfe but to God in Christ. 16. For a true Christian leadeth his conversation and will in heaven in the life and Spirit of Christ as S t Paul saith our conversation is in heaven but when the Christians doe wage war they doe it from the heathenish property and not from Christs property for a Christian is not of this world his Kingdome is in heaven and he is dead in Christ to the world according to the new spirituall man in him the Heathen-man viz. the halfe-devillish man who hath his Kingdome in this world who never hath roome enough upon the Earth but liveth in the foure Elements of Gods Anger viz. in Pride Coveteousnesse Envy and Wrath the same desireth in the Christians to warre fight and slay 17. Saint Paul saith give your members to be weapons of Righteousnesse for why doe men fight for the Kingdome of this world Rom. 6.13 and yet as Christ said his Kingdome was not of this world James 4.1 so also his childrens Kingdome in him is not of this world Joh. 18.36 now then if we give up our body and Soule for weapons of Gods Anger and seek onely thereby Selfe interests liberties and priviledges of Mammon and slay one another for the Kingdome of this world I thinke we are herein Christians indeed in the mouth but the heart and Soul is an heathen and not born out of Christs Spirit 18. When Abraham had smote the heathen he desired nothing of the goods which he tooke but restored to the King of Sodom what the Heathen had taken from him and was onely zealous in the Lord he did not fight for Countrey and Kingdome but to deliver his brother Loth this was a true zeale which the Lord drove in him he did not stand up and fight for Countrey or City and albeit he obtained it he desired it not but went again unto his own place 19. And here the Spirit in Moses speaketh very wonderfully and saith that when Abraham returned from the Slaughter that the King of Sodome met him and Melchisedech King of Salem brought forth bread and wine who was a Priest of the most High God possessour of Heaven and of Earth and blessed Abraham and Abraham gave him Tithes And though we finde almost nothing elsewhere in the holy Scripture of this Priesthood yet the same was really in the figure of Christ for the Spirit saith in another place of Christ that he was an High Priest in the order of Melchisedech 20. Thus the Spirit of God doth very secretly and mystically represent the Figure of Christ by Abraham and calleth him a King of Salem and a Priest of the most High God viz. a Priest of Salvation and the holy Vnction as it intimates in the SenSAll Tongue that is Christ hath blessed Abraham and brought him forth bread and wine viz. his flesh and bloud and is the high Priest before God that makes Atonement for Abraham and his children 21. For Abraham had managed the Sword of Gods Anger against the Heathen now came Melchisedech and blessed Abraham againe least the Sword of the Turba should lay hold on him and he gave him forth bread and wine that is the heavenly Ens which he would introduce into Abrahams Seed and change it into flesh and bloud and here he appeased the Fathers Anger in the Covenant as in the Type 22. For this Priest with Abraham is really to be understood in a spirituall manner for although Abraham might have externally a Priest after the same manner with him under the figure of Christ yet Moses saith he was a Priest of God and said to Abraham blessed art thou Abraham unto the most High who possesseth heaven and earth who hath shut up thine Enemies into thy hands here is none other to be understood but Christ who very often appeared to Abraham in the figure and blessed him alwayes for the Spirit in Moses calleth him also a King of Salem which is nothing else but a King of Salvation 23. And Abraham gave him Tithes indeed he might have such a Priestly Order with him to whom he gave Tithes but this King and Priest was he of whom he preached to whom Abraham gave tithes viz. the Tenth Property of the humane properties of the fiery tongue of the Soule and the Priest gave his bread and wine and his blessing thereinto viz. the Love-fire the Tincture of the light together with the heavenly Substantiality that so Abraham might receive the lights Tincture into the Soules fiery Tincture and become again a compleat Image of God which was separated in Adam with the woman therefore Christ viz. the womans Tincture gave him againe the lights Ens that so the male and female property might become one Image or person this the Spirit doth here signifie in Moses under the Royall Priest of Salem 24. For Esdra when he dictated the lost Bible in the knowledge of the Spirit of God to his Scribes saw this very well Note Esdra dictated the Bible that was Lost. 2 Esdra 14. and therefore the holy Spirit doth so set it down and we see very exactly how Esdras wrote the hystories of Abraham in the vision of the Spirit for the whole hystory of Abraham is delineated under Christs Person and is an Image or Type of Christ. 25. Abraham saw in the Spirit this Priest of Salem and when Abraham offered Sacrifice then this Priest was in the offering and offered to God for he was to make reconciliation for the world with an offering therefore he was a Priest of God 26. He brought Abrahams will-offering viz. his prayer and desire in faith into the holy Ens of God and in the same Ens viz. in the divine Essentiality heavenly bread and wine was brought to Abrahams Soul that it might eat at Gods Table till this Priest became Abraham that is did manifest himselfe in Abraham with the heavenly Corporeity viz. with the Soules food in the Right bread and wine CHAP. XXXIX How God appeared to
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
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
Sunder it selfe into Properties both Spiritually and Substantially as is to be seen in this World whence also the manifold Salts doe arise which with the Creation came to be such Matter which in the Eternity was onely a Spirituall Essence but in the beginning of Time became Gross and hard 11. Also the manifold Spirits both good and evill doe originally spring from this Eternall root and likewise the manifold Stars with the foure Elements and all whatsoever liveth and moveth but the Separation in it selfe is thus to be understood when the blaze ariseth then out of the fire proceedeth the Severation the Fire-Flagrat is Consuming it apprehendeth the Conceived Essence both in the free Lubet and in the Austere impression and consumes it in a twinckling of an Eye for heere the Eternall Will which is an Abysse becomes manifest in the fire no Essence can subsist before it it devoureth all into it s Nothing 12. And heere is the Originall of the Eternall Death or devoration and in this Devoration is the highest Arcanum or Secret for the true essentiall lively Spirit and understanding proceedeth out of this devoration and maketh another Beginning for the first beginning is Gods who introduceth himselfe from the Abysse into Bysse to his owne Contemplation but this Beginning which proceedeth againe out of the devoration is a Spirituall Beginning and maketh three worlds namely 1. The darke fire-world in heat and cold a Rawnesse wholly Austere devoid of Essence 2. The other world is the Spirituall light or Angelicall world 3 And the third began with the beginning of time when God moved both the inward worlds he thence brought forth and created this outward visible world into a forme of time 13. Now the Separation in the fire of devoration is thus to be understood the Powers which the first impression made essentiall are in the fire reduced into a Spirituallnesse viz 1. From the free Lubet proceedeth forth a Spirituall Mysterium which is as to the Deity viz. the Eternall understanding Spirituall and it is the angelicall light and Life and also the reall humane Life and so of all whatsoever is like unto them for they are Powers of God therefore the Angells beare in them the Great Name of God and likewise all true men who have the divine Power 14. From the Essence of the free Lubet there proceedeth forth in the fire an oyly Power which is the body or Essence of the understanding therein the fire burneth and thence the shining Lustre or Glance ariseth Thirdly from the Understanding and Spirituall Oyle there proceedeth forth a moving Lubet like an Element and it is also the Divine Element 15. Fourthly out of the Element there proceedeth forth a watry Property and yet it iâ— onely to be understood Spiritually this is the water of which Christ said he would give us to drinke and whosoever should drinke thereof it should spring up in him to a fountaine of Eternall Life it is the water above the Firmament of which Moses speaketh that God hath separated from the externall waters under the Firmament This watry and Elementall Property proceedeth from the Essence of the Free Lubet which is conâ—umed in the Fire and the Word of the understanding which hath now manifested it selfe in the fire doth expresse these Powers from it selfe as a living and moving Essence and heerein the Angelicall world is understood 16. In the Separation which is from the dark Property there proceedeth forth through the Speaking Word in the Separation out of the fire viz. out of the Astringent harsh Impression 1. An hellish thirsty wrathfull Source being as another Principle or beginning of another Property which Source is wholly Rough like the cold or hard stones a minde which is horrible like to the fire-blaze 2 ly There proceedeth forth from this fiâ—ry Spirit from the darknesse an Oyle which is of a poysonfull Property for it is the Evill Mercurius arising from the Compunction in the anxious Astringency 17. 3 ly The Anguish likewise maketh a moving minde like the Element but altogether in an exceeding wrathfull very piercing Property in which the great fires might and will in the Anger of God or the wrath of God ariseth which Lucifer desired to be and to rule therein and therefore he is a Devill that is one spewed out of the Love-fire into the Darke fire 4 ly There proceedeth forth also from the wrathfull Property through the Devoration in the fire viz. from the first darke impression a watry Property but it is much rather a poysonfull Source in which the n n n Text the daâ—k life burneth life of darknesse consisteth 18. But my writing heere of the Oyle and water is thus to be understood in the enkindling of the fire in the Flagrat both in the Flagrat of Joy in the Ens of the free Lubet and in the Flagrat of the wrathfullnesse in the impression of the darke Spirituall Ens the Essence which the first desire hath Coagulated or amassed is Consumed in the fire-Flagrat that is it doth as t' were dye to it selfe-good and is taken into the Onely Spirit which heere hath manifested it selfe in the fire of the wrathfulnesse and in the light-fire of the Kingdome of Joy which Spirit doth now re-expresse it or breath it forth again out of it selfe as two Spirituall worlds 19. Understand it aright there proceedeth forth out of the fiery Property in the Spiration the vitall Source which according to the Free Lubet is holy and joyfull and according to the darknesse painfull and wrathfull the wrathfullnesse and painfull Source is the root of joy and the joy is the root of the enmity of the darke wrathfullnesse so that there is a contrarium whereby the good is made manifest and known that it is good 20. And the Mortifyed Essence in the fire which the first desire in the free Lubet hath Coagulated and made darke proceedeth forth through the Fires-mortification as a Spirituall Oyle which is the Property of the fire and light and from the mortification there proceedeth a water viz. a mortified Sencelesse Essence being a house of the oyle wherein the fire-Source or Spirit hath its vitall Region which oyle is the food of the fire Source which it draweth againe into it selfe and devoureth and thereby allayeth the fire-Source and introduceth it into the greatest meeknesse in which the life of the great Love ariseth viz. the good taste so that the fire-Source becometh an humility or meeknesse in the oyle through the mortification in the water-Source 21. For no fire-Spirit can be meeke without the mortification of its owne naturall Propriety or peculiar Essence but the water which before was an Essence amassed out of the free Lubet and yet mortified in the fire that can change the Essence of the fire into a meeke desire CHAP. V. Of the five Senses Love-fire ♀ Venus 1. THe fift Forme or Property is the Love-desire viz. the holy life or the displayed
light-fire which is awakened or raised up in the wrathfull Consuming fire that is it receiveth its lustre and shine from the fire a similitude whereof we have in all outward fires where we see that the light ariseth in the fire but yet hath far nother Source then the fire for the fire is painfull but the light is meeke pleasant Lovely and yeeldeth Essence 2. The Fire causeth light and aire and out of the aire cometh the water by reason of the meekness of the light for the Lubet to the fire is mortified in the fire-blaze and so that which is mortified in the fire is a meeke Essence yet it s only a Spirit but when it proceedeth from the fire in the light it Coagulateth and is the death of the fire whereby the fire goeth out but if it be of a spirituall nature it is the food and refreshment of the fire and we see plainely that every burning fire putteth forth an aire and out of the aire a water which aire and watry Spirit the fire draweth againe into it selfe for its owne life and lustre else if it cannot have it it is soone extinct and goeth out that is it smothers for the aire is its life and yet it begetteth the aire 3. Thus likewise we are to consider of the divine Beeing how the Eternall Understanding of the Abysse introduceth it selfe into the Bysse and Essence viz. into an Eternall Generation and Devoration wherein the manifestation of the Abysse consists and is an Eternall Love-play that the Abysse doth so wrestle sport and play with it selfe in its owne conceived or amassed Bysse it gives it selfe into the something and againe takes the something into it selfe and thence brings or gives forth another thing it introduceth it selfe into a Lubet and desire moreover into Power Strength and Vertue and mutually produceth one degree from the other and through the other that so it might be an Eternall Play and Melody in it selfe 4. And this we are to consider of in the fifth Forme of Nature when the Powers of the Eternall Word or understanding are made manifest through the Eternall spirituall fire in the Eternall light of the Majesty that each Power or property is manifest in it self and entreth into a Feeling Tasting Smelling Hearing Seeing Essence which is effected through the fire where all things become Spritfull quick and full of life even then one Property entreth mutually into another for they are all proceeded out of one viz. out of the free Lubet therefore also this free Lubet is yet in all and they all joyntly desire to enter again into this free Lubet viz. into the One and there when one tasteth smelleth feeleth heareth and seeth the other in the Essence they doe embrace each other in their holy Conjunction wherein then the reall divine Kindome of joy consisteth so likewise the growing and flourishing life of this world as may be understood by way of Similitude in the Seven Properties and the light and power of the Sun 5. The divine Kingdome of joy in the Heaven of God viz. in God manifested in his Expressed or Spirated Essence as I might speake it to the understanding consisteth in the Love-desire viz. in the Power which hath manifested it selfe through the fire in the light for the fire giveth unto the meeke free Lubet Essence and Source that it is Severized and moved and becomes a Kingdome of joy 6. And thus we are to consider of the darknesse whatsoever is a desiring Love in the light wherein all things rejoyce and melodize in Love that in the darknesse is an enmity for the fire is cold and burning hot in the darknesse moreover bitter astringent Compunctive the Properties are wholly rigorous and full of enmity and opposition they seeke not the One but onely the advancement of their own might and the greater their Elevation and inflammation is the Greater is the o o o The Kingdome of joy joy in the light 7. That which is good and holy in the p p p Or light of power powerfull light that in the darknesse is anxious and adverse the darknesse is the greatest enmity of the light and yet it is the cause that the light is manifest for if there were no Black then white could not be manifest to it selfe and if there were no Sorrow then joy were also not manifest to it selfe 8. Thus the joy doth triumph in it selfe that it is not as the Sorrow and the Sorrow triumpheth in it selfe that it is a Might and strength of the fire and light hence arise Pride and Selfe-will because the darke fires Might giveth the Essence and motive Source to the light which did so affect and move King Lucifer that he exalted himselfe in the roote of the fire to rule and domineere over the fire and light and therefore was cast out of the light into darknesse and the light withdrew from him 9. Therefore understand us well heere what Hell and the darke world or the Anger of God is of which the holy Scripture speaketh plainly that there is an hell that is a Gulfe of Desperation or pitt devoid of the hope of God and all good now we are not to understand it to be any locall Place apart but it is the first ground to the Eternall Nature the place is between the Kingdome of God and this world and maketh a peculiar Principle dwelling in it selfe and hath neither place nor locall abode and is every where but inhabiting it selfe onely and yet it giveth Essence to the light-and outward-world that is it is the Cause to the Source viz. the Fire and is the whole Beeing of all Gods Beeings 10. In the darknesse he is an Angry zealous God and in the fire-Spirit a Consuming fire and in the light he is a mercifull Loving God and in the Power of the light he is especially above all other Properties called God and yet 't is all but God manifested who manifesteth himselfe through the Eternall Nature in ingredient Properties else if I would say what God is in his Depth then I must say that he is wholly without Nature and Properties being an understanding and Originall of all Beeings the Beeings are his manifestation and thereof we have onely Ability to write and not of the unmanifested God who also were not known to himselfe without his manifestation The Originall of Life ♃ Jupiter 11. THe sixt Property of Nature and of all beeings ariseth also out of all the rest and is manifest in the fire through the light in the Love-desire it is Natures understanding voyce Sound speech and all whatsoever soundeth both in things with life and without life its true Originall is from the Astringent desire or impression of the first second and third Forme whence the motion and hardnesse ariseth the Essence of the Coagulation is Consumed in the fire and from the Devoration there proceedeth such a spirit both according to the property of the light in the Love and
viz. they in the darke world in Gods wrath and those in the holy world in Gods Love and they which are in the outward world in Gods great wonders both according to Love and Anger 7. They which are in the darke world beare the Name or the names of the great Anger of God according to the Properties of the Eternall nature in the wrath and they which are in the light beare the names of the holy God viz. of the divine Powers and they which are in the creation of the wonders of the outward world beare the names of the manifested powers of the outward world viz of the Planets Stars and foure Elements 8. They which are in the darke world domineere in the nature of the manifested wrath viz. in the properties of Gods Anger and have their Princely Dominions therein and they which are in the holy world rule in the Powers of the Triumphant world viz. in the great holy Kingdome of joy in the wonders of the holy wisdome and they which are in the outward world reigne over the Powers of the Stars and foure Elements and have also their Princely Dominion over the world and their Kingdomes and Principalities for defence against the destroyer in the wrath 9. Each Country hath its Princely Angel-Protectour with its Legions also there are Angells over the foure Elements over the fire and over the aire over the water and over the Earth and they are altogether only ministring Spirits of the Great God sent forth for the Service of those which shall obtaine Salvation as it s written the Angell of the Lord encampeth about them that feare him they are the officers and Servants of God in his Dominion who are active and full of motion 10. For God never moveth himselfe save onely in himselfe but seeing his manifestation of the Eternall and Externall Nature is in Combate thereupon the Spirits of the darke world are against the Spirits of the holy world but especially against man who is manifest both in good and evill God hath set the one against the other that his Glory might be manifest both in his Love and in his Anger 11. For as we men have Dominions upon the Earth so likewise the Superiour Hosts under the y y y Or Starry Skie Astrum have their Dominions so also the oyly Spirits in the Element Aire the whole Deep between the Stars and the earth is inhabited and not void and empty Each Dominion hath its owne Principle which seemes somewhat ridiculous to us men because we see them not with our Eyes not considering that our eyes are not of their Essence and property so that we are neither able to see nor perceive them for we live not in their Principle therefore we cannot see them 12. As in the Divine Manifestation of the Divine Powers one Degree orderly proceedeth forth from another even unto the most externall manifestation the like also is to be understood of the Angells or Spirits they are not all holy which dwell in the Elements for as the wrath of the Eternall Nature is manifest in the darke world so likewise in the outward world in its property 13. Also the Spirits of the externall world are not all Eternall but some are onely z z z Having a beginning and an end Temporall inchoative which take their Originall naturally in the Spirit of the externall world and passe away through nature and onely their shadow remaines as of all other Beasts upon the Earth 14. Whatsoever reacheth not the holy Element and the Eternall fire-world that is devoid of an Eternall life for it ariseth out of time and that which proceedeth out of Time is consumed and eaten up of Time except it hath an a a a Eternall being essence property life or Principle Eternall in its Temporall that the Eternall doth uphold the Temporall 15. For the Eternall dwelleth not in time and albeit it be cloathed with the Essence of time yet the Eternall dwelleth in the Eternall in it selfe and the Temporall in the Temporall as it is to be understood with the Soule and Body of man where the Soule is from the Eternall and the externall body from time and yet there is an Eternall in the Temporall body which verily disappeared in Adam as to the Eternall light which must be borne againe through Christ. 16. And we are not to understand that the holy Angells dwell onely above the Stars without the place of this world as reason which understands nothing of God phancieth indeed they dwell without the Dominion and Source of this world but in the place of this world albeit there is no place in the Eternity the place of this world and also the place without this world is all one unto them 17. For the beginning of the Source viz. of the foure Elements together with the b b b Or Planetick Orbe Astrum maketh onely one place there is no place in the internall but All wholly entire whatsoever is above the Stars without this world that is likewise internally without the foure Elements in the place of this world else God were divided 18. The Angelicall world is in the lieu or place of this world internally and this same worlds Abysse is the Great darknesse where the Devills have their Dominion which also is not confined or shut up in any place for the Eternity is also their place where there is no Bysse onely the Essence and property of their world is the Bysse of their habitation as the foure Elements are the habitation of our externall humanity they have also in the darknesse an Element according to the darke worlds property else God were divided in his wrath for where ever I can say here is God in his Love even there I can also say that God is in his Anger onely a Principle Severs it 19. Like as we men see not the Angells and Devills with our eyes and yet they are about us and among us the reason is because they dwell not in the Source and Dominion of our world neither have they the property of the externall world on them but each Spirit is cloathed with his owne worlds Property wherein it dwelleth 20. The beginning of each worlds Source is that limit which divides one world from the view and ken of the other for the Devills are a nothing in the heavenly Source for they have not its Source in them and albeit they have it yet it is unto them as if it were shut up in death like as an iron that is red hot so long as the fire pierceth it its fire and when the fire goeth out it s a darke iron the like is to be understood concerning the Spirits 21. So likewise the Angells are a nothing in the darknesse they are verily in it but they neither see nor feele it that which is a paine to the Devills that same is a joy to the Angells in their Source and so what is pleasing and delightfull to the Devills that
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
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
it had its craft and Art from the Tree 23. Eves Essence was heavenly but already somewhat poysoned and infected by Adams Imagination now Eves good desire of the good Essence in her entred into the Serpents great power and inward vertue which it had from the heavenly Essence viz. from the good part of the Ens of the Earth and the infected property of Eve which Adam had insinuated and let in by Imagination entred into the Serpents Craft viz. into the Centre of the darke world into Gods anger and on the other side the Devills strong desire and Imagination entred through the Essence of the Serpent into Eves Essence both by the sound and voice in their intercourse of speech and also by the Conjunction of both desires 24. And heere Eves desire and the Devills desire were espoused or united in this conjunction for the Devills desire made Eves lust wholly monstrous and did so egg or force her on in the lust till he overcame her and she gave full consent thereto in her desire she would faine also eat of the Tree of understanding and vvise subtlety and desired likewise to be or be made so wise prudent and crafty as the Serpent 25. For the Devill said the fruit would not hurt but the eyes of her sharp understanding would be opened and they should be as God this Eve did like of very well that she should be a Goddesse and wholly consented thereunto and in this full consent she fell from the divine Harmony from the Resignation in God and from the divine desire and entred with her owne desire into the Craft distemper and vanity of the Serpent and the Devill 26. Heere in this juncture or point of time the Devills desire tooke full possession of Eves will and introduced it into a Serpentine Substance and even heere Eve became monstrous in her owne Essence according to the Essence of the Serpent and heere the Devill built up his Fort Rampant and strong hold in the Humane Essence and heere r r r Or was is the Death of the Heavenly Essence viz. of the Heavenly beeing Heere the Holy Spirit of God departed from Eve her Essence thus in this point of time the heavenly part of man viz. the heavenly limus in the flesh did disappeare and this is it which God said in that day that thou eatest thereof thou shalt dye the Death 27. When Eve had turned her will from the obedience of God and introduced it into the Serpents craft then the power of the heavenly meeknesse and humility in the heavenly Limbus did disappeare not that she fully received the darke worlds Essence into her Essence but as God said to her thou shalt dye that is dye or disappeare s s s Or as to in the Kingdome of heaven for the Kingdome of heaven receiveth no true Death onely when the light of the divine Principle extinguisheth then that Essence wherein it did burne and from whence it shoane is dumb and as 't were dead without feeling and understanding as a Nothing like as a candle burning in a darke place maketh the whole Roome light but if it goeth out there is not the print or impression of it to be seen its power entreth into the Nothing in manner as God made all things of Nothing 28. Not that we are to understand that mans Heavenly Ens became a Nothing it remained in man but it was as 't were a nothing to man in its life for it stood hidden in God and was un-apprehensible without life to man Nothing dieth in God but the holy Ens in the humane life did disappeare 29. And as Eve did now reach to the Tree take the fruit and pluck it off the same she had already done by the earthly limus and by the will of the Soule which desired the suttlety from the Centre of nature which suttlety or discretion she already perceived in her in the Centre and yet was not manifest in the divine Power and in the Resigned Humility In this essay the devills desire reacheth along in her monstrous Image to the fruit and when she tooke the fruit into the mouth and did eat thereof that her bodies Essence received in this Essence the humane Essence took the Essence in the Tree 30. And beeing she did not forthwith fall down and dye she thought it would not hurt her for the Anger-source yet rested still in her and she perswaded Adam that he also did eat thereof being he saw that it hurt not Eve 31. But now when they had eaten the wrath of Gods Anger did awake in the monstrous Image viz. the properties of the darke world viz. the Devills introduced desire which now had its Seat in the monstrous Image in the Serpents Essence in this instant all the formes of suttlety and craftiness did awake in the Humane t t t Or hiddennesse Mystery for so long as man stood resigned in God in the Equall Accord in the divine Harmony the heavenly part viz. the life of the heavenly limus penetrated the earthly limus and the properties could not be manifest for they were all in equall measure and weight as the time is in God and God in the time 32. But when man 's owne will began effectually and actually to worke then also the properties of the universall Magicall Astrum began also to worke in him each Astrum or Star in its selfehood for the universall Magicall Astrum lay in man for he was created on the sixt day in the sixt manifestation of the divine Mystery as a limus of all beeings a limus or externe or extracted birth whence all the creatures were created an Astrum of the universall Astrum for he should rule above all creatures of this world and be Lord over all creatures and yet not be ruled or lorded over by any 33. For he stood in Equall Essence but now every Astrum of every Essence of all the creatures doe depart from their mutuall accord and each steps into its selfehood whence the strife contrariety and enmity arose in the Essence that one property doth oppose it selfe against the other thus likewise the outward Spirit of the outward Astrum and foure Elements did presently domineere in them and heat and cold were also manifest in their body moreover the property of all evill and good Beasts all which properties before did lye hidden 34. Heere the craft and suttlety of the Serpent was manifest and the pretious Image was corrupted and became according to the limus of the Earth a Beast of all beasts whereupon there are now so many and various properties in man as one a Fox Wolfe Beare Lion Dogg Bull Cat Horse Cock Toad Serpent and in briefe as many kindes of creatures as are upon the earth so many and various properties likewise there are in the earthly man each of one or other all according to the predominant Stars which make such a property in the Seed in the time of the Seeding by
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
might give it selfe and Imaginate it selfe and so in the property of the holy fire it might be able to enter with its will into the Ayme of the Covenant which stood before God in the figure untill the promise of the womans Seed was fulfilled and accomplished 26. In which Seed the dear and pretious Name of Jesus did open it selfe out of Jehovah and did again awaken the heavenly life in the disappeared Ens in the humanity and offered up this whole Image in the Person of Christ to the Anger fire of the Father and with the holy Love fire Regenerated and enkindled in the humane life did bring it quite through the Anger viz. through the fire of the Eternall nature of the Fathers Manifestation and changed the anger-fire into a love-fire and this was just thus prefigured in the Offring for the Love-fire enkindled the offring and in the offring was yet the Curse of the Earth aswell as in the humane free will and when the offring was offered it was a Sin-offering whereby the free-will of mans Soule was t t t Reconciled with God propitiated before God 27. Now if Sin shall be reconciled and appeased then it must be brought into the Anger viz. into the judgement of God into the sword of the Cherub that it may cut off the same which Cherub is the Sword of Gods anger and if then the humane will be wholly Sinfull and altogether capable of the fire of Anger then God Enkindleth the Sin-offering in which the Anger-fire lay hidden in the Curse with the holy fire that the humane will which was apprehended in the Anger-fire might be atonened in the Love-fire 28. For the Love-fire of God tinctureth the soules desire in the Offring as a tincture tingeth brasse and Iron and changeth them into Gold even thus the humane Soules free-will vvhich was inspired wholly pure and spotlesse into man was tinctured and again purified before God that so it might enter into Gods mercy for the mercy was hidden in the Love-fire viz. in the Aym of the Covenant in the Name of Jesus in God in which Covenant and Name the Anger of God was Reconciled and Atonened in the offring and laid down its Anger-burning flames and suffered the soules free-will to passe quite through it 29. But as touching the offring in it selfe with the Wood Fire Light and Smoak understand it thus Abel offered of his flock without doubt sheep or oxen as Moses did the like namely the fat of them now the offring viz. the wood and Smoak on the outward part as to the mater was earthly and so was Man as to the outward Body earthly and in the earthlinesse lay the Curse both in Man and in the Offring 30. But vvhen the Offring was Enkindled it was Spirituall for from the wood proceeded the fire which tooke the Offring and consumed it and out of the consumptivenesse vvent forth first from the fire the smoak and afterward the light this was the Figure whereinto Mans and also Gods Imagination entered as a Compaction or Conjunction 31. In the Enkindled Consuming fire vvas the desire of the Angry Father viz. a Conjunction of the eternall natures-fire with the Temporall fire the Eternall is Magicall and the temporall is the Substance and matter of the magicall viz. its u u u Or Amassement Reception and in the enkindled Light was the holy love-fire which is also magicall as subtile as a will which did also immasse it selfe in the enkindled light and in the forth-proceeding smoak which is an Elementall Sulphur and Mercury viz. a life of the quality the smell or taste went forth also which signifieth the humane power of the Body and the outward spirit of nature 32. In this power which proceeded forth from the offring out of the fire and light the Spirit of God which proceedeth forth from the Father and Son did Amass it selfe in the Amassement of the humane Faiths desire and so tooke the humane Faiths desire into it selfe and did Amasse it selfe into a Substance of the fire light and power proceeding forth from the Offring and brought it through the Gates of Gods Anger upon the holy Altar in the Aym of the Covenant upon which the Lamb of God should be offered for the sins of the whole world 33. For this Lamb of God viz. Christ should compleat perfect and make this introduced offring fully acceptable upon the Great Altar of the Angelicall world that it might be to God an Eternall Sweet Savour of his deepest Love which he represented in Man in his introduced offring in the Lamb of God Christ and Mankinde in this Representative offring 34. The humane offring was the Sojourner of the true Lamb and offering of God in Christ and now where the offring is there is also the spirit of man for mans spirit is gone forth and departed from God into Time and in the Time it hath defiled it selfe therefore it must forsake the Pollution and enter in again through this Offring to God 35. But if it will enter then it must doe it in manner and forme as it went out for it brought it selfe into false desire and lust even so likewise it must introduce it selfe againe by a Returning into a Sorrow and conversion and in the Sorrow or Repentance again into a divine desire which is called Faith 36. But that it might apprehend or lay hold on the divine desire Note it did bring the faith or the beleeving desire into an offring and so amassed or formed the beleeving desire in the offring into a Substance or Essence that the Faith also might become essentiall and this essentiallity of faith received the holy fire of God which would in the fulnesse of time open it selfe in the essentiality of faith and bring the humane Substance thereinto and also bring it forth in it selfe through Gods Anger and change it in it selfe into a Love-fire for all the words of prayer in the offring were also received into the Substance of Faith 37. For as all things were formed Amassed and introduced by the vvord of God into a Substance so likewise the words of the prayer of Abel and Israel in the offring were formed and amassed to substance viz. unto an Incorruptible Essence in which Essence Christ Gods Son in the fulnesse of time brake forth out of the Covenant and tooke upon him this same Essence together vvith the humane Essence and as a potent Champion and mighty Conquerour destroyed the Kingdome of death and the Devill 38. And to this faiths Essence in the Spirit of Christ in all his children and members was given the Judgement over the world yea over the Kingdome of the Devill and of death thereby to destroy and bring to nought their works and Possess the Royall Throne 39. This was the reall offring of Abel for the Spirit of the holy love-fire in the Aym of the Covenant had opened it selfe in him so that he understood it and therefore he offered
which is good onely for the amendment of his life else Cain goeth to Church to offer and cometh out againe a Killer of his brother 50. As it often appeares that when men in the Stone-Churches have taken and amassed io their Mindes a deale of revilings reproaches and Censures that have fallen from the false smoaky Cain-like fury and pretended zeale of the Preachers then they forthwith come with all and murther Abel and Christs members as this Spirit hath many hundred times found by experience and that onely for the sake of the Temple of Christ. 51. Now if we would rightly consider of the offring of Cain then we must looke him into the very Essnce of his will and desire for he also would offer and be acceptable to God but he loved onely his ownhood and selfe-full selfe his ayme and endeavour was not to be or become a new creature but God should so take away his Sins in the offring from him but he would still remaine the old Cain and so offer to God that he might be so accepted with him the Devill came in the forme of an Angel before God 52. Cain y y y Or did not acknowledge knew not his evill Serpentine property the poore Soul was captivated therewith and had set it selfe up in the Serpents wit and pride it would needs be an outwardly adopted childe and heir of God the offring must make reconciliation for him as Babell doth which taketh also the Mantle of Christ upon her and saith Christ hath undertaken and suffered for all my Sins upon the Crosse I cannot purchase or doe any thing for my selfe my works availe nothing before God I need onely beleeve that Christ hath done it and comfort my selfe therewith and then I am already justified and acquitted from all my Transgressions 53. Thus she cometh before God and thanketh God that he hath payed the reckoning and score in his Son and offreth with Cain and the Pharisee in the Temple and remaineth in her selfe a brother-slayer with Cain and this is the babylonicall fruit like as Cain would take the offring upon him for a cloake and Covering so also his succeeding Church taketh on it the offring of Christ for a cloake and Covert of its Sins and false murther and covereth its murtherous Spirit so that men must call it an holy devout Christian. 54. Saint Paul must serve their turne thereto when he saith I doe that I would not now if I doe it it is not I but Sin that dwelleth in my flesh but that he saith now then with my Minde I serve God but with the flesh the law of Sin the same Cain will not understand how the Minde must without intermission rule and reigne over the Sinfull will and desire of the flesh and mortifie the lust 55. Saint Paul speaketh of the heavenly Abel-like desire how Sin must be mortified in the flesh and not rule over the Minde as it did in Cain when he saw his brother was accepted before God and that he himself was not then the murthering Spirit arose in his Minde which should have been mortified in the offring by true Repentance and conversion 56. Thus also goeth Babel under the Mantle of Christ which offereth also to God and thanketh him for the offering of Christ but it selfe remaineth in the Minde of the Cainicall brother-slayer in pride covetousnesse Envy and Anger in Persecution in warre and Contention it fighteth about the Offring and about the Outward Covering least it should be stripped thereof and doth in the meane time fatten it selfe under it with the beastiall offrings of the fatnesse of the Earth and still remaines the Cainicall Beast and doth also continually murther Abel in Christs Members and comforteth it selfe with the death of Christ the same must be a Covert for the false murthering Spirit 57. The heart and minde is far from the new creature it is onely the old Cainicall brother-slayer which bemantles it selfe with Christs offring and offers with Cain such and nothing better remaines now of z z z Or Christendome Christianity among all Sects except the children of Christ who are heere and there hidden with Abel 58. Cain's Church was never more potent and predominant upon the Earth then it is even at this time whereas notwithstanding men cry out with full mouth-cry and great ostentation Come all hâ—â—her we have found the offring of Abell in Christ yes forsooth dear Babel thou hast indeed found the Mantle of Christ but behold thy Cain-like heart and thou wilt see whether thou offrest with Abell from the new creature or from the false brother-slaying Spirit where are thy fruits where is Love and Righteousnes where is truth where is patience and meeknesse where is the Minde that with Paul serveth God where art thou thou fair Christian Church upon the Earth art thou not become a murthering Den of the Devill now shew thy Christian vertues art thou not full of contention and murther both in the Church and without the Church thy mouth is onely a prater of Gods Kingdome like as Cains mouth prated of the offring but his heart was a murtherer 59. Thus likewise men doe prate in the Stone-Houses of the mantle and offring of Christ and yet in the meane while in this Prate and Babble doe murther the children of Christ condemn and judge them and make a whole heap and crew of reviling devouring wolves that doe all cry out snarle and snap and none knoweth where the Hinde is which they hunt save onely that the Devill doth thus act and drive on his sport by them so that the true reall offring of Christ may remaine covered and hidden and be onely as a Mystery in this world 60. For we poor children of Eve doe sojourne heere in this Cottage in a strange * * * Or harbour lodging wherein the Devill in Gods Anger is Host we dwell upon the Cursed Earth where the Devill rideth over our Soule and Body and at all times tempteth us we had need be wary and watchfull and at no time secure it costeth Body and Soul CHAP. XXVIII Of Cains * * * Fatricide killing of his brother viz. of the Proud Haughty Antichristian hypocriticall Church upon the Earth and also of the true Christendome hidden under this Antichristian Church WHen the Devill in Gods Anger in the wrath of the Eternall nature had introduced his Throne and Seat into the humane property and awakened the Centre of the wrathfull nature in him there forthwith arose up such a desire out of the awakened Anger 's property in the humane Ens or Seed in the Propagation out of which property Babel viz. the Antichristian Church is begotten and brought forth 2. And now as God had incorporated and promised the Serpent-bruiser of this false property who should bruise the head of the Serpents Ens and will or desire unto the heavenly Ens of man which disappeared in and to Paradise which word of promise was a
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
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-desire and hath no true upright Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
line their Age which the Spirit setteth down denoteth the * * * Note Times how long each Dominion and government both the worldly and Spirituall or Ecclesiasticall Kingdome should stand in its forme and Structure that is to say how long each * * * Beginning growing arising prevailing Monarchy of the Secular and wordly power and domination should continue and so likewise of the Spirituall Monarchy 33. And these * * * Or Monarchs Monarchies of the wonders are forthwith represented out of the first Twiggs springing from the beginning of the humane tree that is they are set forth in each line in Seven numbers from Adam through Cain even unto Lamech and in the other line from Adam unto Jared by which Numbers and Names the Spirit pointeth in each line especially at Seven of the forth-proceeding properties of the Tree and powers of the wonders intimating how the powers of the wonders should afterwards bring themselves into Goverments and how one figure should arise out of the other and how one should destroy and break down the other and set forth out of the destruction another forme as it hath been brought to passe in the * * * Ecclesiasticall and Temporall Spirituall and worldly Goverments for alwayes the worldly Government is to be understood with the Spirituall for the outward formed Word in the dominion and Regiment of nature doth evermore set forth its forme by with and in the Spirituall or Ecclesiasticall forme or manner of Discipline therefore observe and marke here with precise Exactnesse 34. There are Seaven Times appointed to proceed from the Tree of life in the word of power the first proceedeth from the pure life of Adam for before the creature the life was in the word whence it was brought pure into the Image this continued untill the fall from this pure life there springs forth a twigg in the inward Kingdome this same was Abel but being the fall hung on him externally this same pure life was carried through Death into the holy world this signifieth and pointeth at the Kingdome of Christ who should bring us through Death into the pure Life 35. The Second time begins with Seth for Moses saith that Adam was an hundred and thirty yeares old and begat a Son in his own likenesse and called him Seth understand he was such an Image as Adam wâ—s after the fall and was set in the Spirituall Line of the Wonders and Cain also with him in a worldly naturall line of the wonders for both * * * Secular and Ecclesiasticall Kingdomes goe together Seths time continueth till the Deluge and beareth the Supremacy even to the Deluge or Noahs floud 36. The Third time begins with Enos under Seths time and carrieth forth it selfe all along as a Spirituall Ministry or Knowledge of God under Seths time as an hidden Kingdome and continued till Abraham to whom the Covenant of Christ was established in the flesh 37. The Fourth time begins with Cainan which is the Spirituall forme in prayers and Spirituall offrings wherein the word formed it selfe in the wisdome and carried it selfe forth all along under Seths and Enos his time and manifested it selfe with Moses like as Enos his time was first truely manifested with Abraham with the promise in the Covenant this time of Cainan continued in its manifestation and dominion under Moses till Christ in the flesh 38. The fift time begins with Mahalaleel and t is the Reception or formation of the Angelicall forme viz. of the new Regeneration out of the Covenant and goeth Secretly all along under the Ministry of Enos under Seth and Cainan in the word of the promise through all the Three times and did manifest it selfe with the fulfilling of the Covenant in the humanity of Christ where the true Mahalaleel and Angelicall Image which did disappeare in Adam was again manifest in the humanity of Christ. 39. The Sixt time begins with Jared which is the spirituall Priesthood under the externall where outwardly Seth Enos Cainan Mahalaleel were in their Times in their Orders or outward formes as the ministry and preaching of Enos concerning God and his beeing and will so likewise the preaching of Abraham concerning the Covenant and Circumcision Also Moses with the Book of the Law under all these the inward Priest Jared went along hiddenly Inwardly this Spirituall Priesthood is Christ in the new man and outwardly in the selfe-elected Priests it is Babel 40. This Sixt time began in the Kingdome of Christ after the Death of the Apostles when as men chose themselves Teachers out of favour and outward respects that is it did even then first open it selfe out of the * * * Or vaile hiddennesse of the shaddow and put it selfe forth in the Churches of Stone where the Church stood in stead of the holy Temple of Christ then indeed the holy Jared viz. Christs voice ruled in Christs children internally but externally the Cherub with the Sword did onely bear rule for the outward authority which these selfe-elected Priests doe manage is the Sword of the Cherub which is signified in the Name Jared * * * That is in the word JARED the Language of Nature doth emphatically expresse that the Sword of the Cherub should Domineere the whole Time of the Sixt Seale among the Priests who should have taught the Love of Jesus but by this Sword they fall AMEN which powerfully forceth it selfe forth all along in the word in the language of Nature 41. This sixt time is hidden and manifest it is known and also not known for Christ said my Kingdome is not of this world So that this time hath been faine to passe away as it were in a Mystery under Antichrist where inwardly in the children of God Christs Kingdome hath been manifest but in the Rest who have also lived under this time and have been called Christians Babel and the Antichrist hath onely been manifest both in the Priests and their Hearers for they which have been borne of God have heard the true Jared viz. Christs voice in them but the other have heard onely the Outward voice in Babel viz. disputation and Contention about Christs Kingdome 42. For all warre which the Christians manage is onely the Sword of the Cherub proceeding from Babel true Christians wage no war for they have broken the Sword of the Cherub in the death of Christ and are dead with Christ and risen againe in him and they live no longer to the externall Might and Dominion for their Kingdome is manifest in Christ and is not of this world 43. This Sixt * * * Or sixt Seal Kingdome beginneth after the death of the Apostles and continueth with its outward Government even to Mount Zion till translated Enoch doth again appear in Spirit and power for Enoch is the propheticall Root and holdeth in his * * * Or Regiment Dominion Noah Moses and the Sword of Elias at the End of this
watchman and shewes them that it is in vaine that they shall not finde him on High but that he is even among them under the Letter and they have not known him 67. At this we doe exceedingly rejoyce that the time is borne that we are lead from the Towre of Babel and are able to see the holy God in the SensVAll Language Hallelujah The Towre is broken and fallen down at which our fathers have built themselves to Death and yet have not built it up the foundation thereof shall not be any more laid while the Earth standeth saith the spirit of wonders 68. The hidden Mystery of the Towre and the divided Languages is this mankinde had framed the Sensuall Language of the holy Spirit into a dumb forme and used the formed word of the humane understanding onely in a forme as in a contrived vessell or vehiculum they spake onely with the outward contrived vessell and understood not the word in its owne proper Language of Sense they understood noâ— that God was in the Speaking word of the understanding as at this Day the like comes to passe and is 69. But being God had in the beginning of the creation incorporated himselfe with his word into mans Image viz. into the properties of the Senses and would not be without Sense or in one onely conceived forme and likewise seeing that all things doe stand in growth Seeding and Harvest even now was the time of the humane Trees Blooming where the spirit of the Senses did put forth it selfe in its properties with Blossomes and manifested the properties through the Blossomes and out of the Blossomes brought forth the Fruit and like as every blossome doth open and put forth it selfe at the outmost part or highest of the stalke or branches of the Tree or stock even so the spirit of nature drove the children of men to the extreamest Height that they also would build them an High Tower like to an high Tree or tall stalke for it would manifest its blossome and fruits also in the highest of the stalke and upon the Towre which they would build up unto heaven the SensVAll Spirit opened it self with the Blossome 70. For mans will was that they would ascend up to God and the God of nature or Sense put forth himselfe in the same desire and will for they sought him onely in a circumscribed Locall outward manner and even so he applyed himselfe to them in a Conceived forme of Sence out of the contrived formed tongues and Languages wherein notwithstanding they were dumb and knew him not 71. They were entered with the Sence viz. with the b b b Or the spirit of their Minde Mentall spirit into Nature and nature had captivated them in the understanding therefore God also manifested himselfe to them with the Sensuall Spirit in the contrived forme of the tongues out of the seventy two properties 72. Properties through the Three Principles viz. through a threefold Sensuall Alphabet according to the Three worlds property viz. through * * * three times foure and twenty letters and they brought the Sensuall spirit of the letters in their contrived forme through the Tongue out of each Letter through the three Principles viz. into Three properties of tongues and Languages according to the property of the Trinity of the Deity 72. And hence arise seaventy two Languages out of one onely Sensuall tongue 72 Languages wherein all Speeches and Languages are contained and each Tongue and Language fell upon its people according as every Family of the Stock of the humane Tree had a property out of the formed word even such a Language befell them out of their Sense viz. out of the same property of the formed word 73. For the Sense of mans speech that he is able to speake doth come unto him originally out of the divine word which introduced it selfe with the Verbum Fiat into a creation now this word brought forth it selfe through the compacted properties according to their Compaction nature kinde forme and property for so distinct and various also are the Senses in the quality even in the place of this world far otherwise in one Country then in another and even so God did likewise form the Languages according to the property of every Land and Country 74. For being that people were to be dispersed into every Country and Climate he opened to each people a Language according as it should be in a Land which did apply it selfe unto the same quality of Sense and accord therewith so that the quality of the Country did not introduce the Turba into it if they with the word of their voice agreed to the Sound of the formed spirit in the Soule of the Great world in that place 75. For as the manifestation of the formed word was in the spirit of the world in every place even so the Spirit of God did forme through the nature of the properties the Language and speech in every Country first the seventy two head Languages out of nature and afterward the c c c Or Dialects of Language collaterall affinities proceeding from the Senses of every head Language as we plainly see that a man doth scarce finde in any place of the world among all the head Languages one and the same sence in any head Language within the compasse of fifteene or eighteene miles 15. or 18. miles According to the Elevation of the Pole Climate or Zenith and Nadir they alter and change almost every fifteen or eighteen miles all according as the properties of that Pole or Elevation are Look what kinde of property the Lubet hath in its predominant Constellation even such a property the vulgar people have in their Language and Speech CHAP. XXXVI Of the Antichristian babilonicall VVhore of all Nations Tongues and Speeches shewing what is contained under the Languages and Towre of Babel An open Gate of the Mystery of the Great Babilon CUrteous Reader I desire to warne thee in Love that thou wouldest not understand our Sence and meaning according to partiall affections to detract Revile or especially to contemne or despise any as from us much lesse to set upon them in their Office Function and Dignities out of passion but we shall speake in Generall Let every one prove himselfe he shall indeed finde the Great Mystery of the babilonicall Towre in himselfe and also the * * * Number of the Beast Number of the false Beast Let him but read our meaning with Patience and take himselfe along as to his evill innate hereditary property under the same as really the earthly mortall man in all men belongeth unto this text 2. we will here write what the time hath brought forth and manifested and if it were not manifest by Man yet the beasts should be driven to manifest the same for the time is * * * Or fulfilled borne and nothing can hinder the most High accomplisheth his worke 3. Moses saith Nimrod Hams
compacted spirits of the Letters whereby men contend about the Spirits of the Letters 42. We have lost the Five vowells in the Alphabet which doe introduce all the spirits of the Letters into one pure harmony and the five vowells are as t' were sencelesse or dumb in reference to the other letters and yet they are the life of the rest for there cannot any word be formed but there must be a vowell 43. Now there is no better way or remedy to bring us into union that so we may become ONE again with one another One people One Tree One man in Soul and body then to destroy and kill all the Images or formes of the Letters in us and suffer none of them at all to have its owne selfe-life not desiring to know or will any more of God save onely and alone what God willeth to know in us and through us and also that we doe immerse or resigne the Soules hunger and desire meerely onely and nakedly without any other knowing or willing into the five vowells and therein the great holy Name of JEOVA or JESVS viz. the living word is manifest which giveth life unto all things and not according to the property of nature desire and will the different variety of many things but give up our selves into the one onely Love-Sun therein He is manifest 44. As the outward Sun giveth life and power to the whole world so likewise this onely Name in its Power giveth life and understanding to all the Letters and understand us aright what we meane by the whoredome of the Letter 45. The letters viz. the properties of the Sensuall tongue have introduced themselves into an externall forme or selfe-full will and understanding and brought themselves with the vowells into a compaction selfe-comprehension or particular formation and when this was done then JESVS viz. the holy Name JEOVA died or disappeared in the Sensuall tongue in the Letters with the five vowells of the one onely holy mentall tongue that is the spirituall Man which was resigned in and to God dyed to the divine understanding and will 46. Now there is a selfe-willed Beast of Selfishnesse and own-hood brought forth out of the spirit of the other letters which doth onely kill Christ in Paul 2 Cor. 3.6 and bring forth dead fruit for Christ saith the letter killeth but the spirit maketh alive understand this thus 47. The divided Sensuall tongue killeth us sets us at ods and variance leads us into Babel but the spirit of the vowells viz. the holy Name of God doth againe revive and quicken us in him therefore the holy word of the five vowells did again when as the spirits of the letters were divided and brought into the Selfehood of the wonders of God espouse and incorporate it selfe forthwith in Paradise with the precious covenant into the Letter viz. into the Naturall man for to manifest it selfe again with a motion in the Compacted Tongue and to introduce the holy Sence again into the Sensuall tongue 48. Thus understand us aright the literall forme in the Sensuall tongue is now the Evill Beast which will domineere in its own power now into this evill Beast the spirit of the five vowells viz. the Name JEHOVAH which with the H hath breathed the JESVS thereinto hath given in it selfe and killed the evill Beast viz. the Selfe-will and hath againe Tinctured the spirits of the Letter viz. the right naturall man with the Tincture of the holy Name of the vowells or JEHSVS and with the Love hath slaine the death or deaths in the letters and destroyed their Selfe-will so that the spirits of the letters cannot any more introduce themselves into a selfefull Compaction of the Sensuall tongue for they are dead in their owne will and the Spirit JEHOVAH in JESVS is become their life Rom. 6.2 so that they live no longer to their Selfehood viz. to the nature of the wrath but in that they live they live to God 49. Thus now the Beast of the whore is in us outwardly viz. in the mortall man and inwardly is Christ in the immortall man who is passed through the death of the letters and hath turned the death into life Joh. 5.24 50. Now it behooveth man and his main happinesse depends thereon that he also dye unto the Images of the letters in him and disclaime or depart from all Reasons schollarship or knowledge of nature and all babylonicall Master-builders however they be called and enter into the one onely life JEHSVS and not at all dispute about the way where it is but onely d d d Or consider think that it is in him that he must forsake all whatever he hath either Art wit or skill c. and become one barely and nakedly in himselfe bring himselfe into the ONE viz. into Gods will and be freely willing with whatsoever it will worke or doe with him he must give up himselfe will-lesse and leave himselfe wholly in Gods Mercy and bring all his learnings into this one onely Thing that he in his teachings and learnings will not doe or speak any thing but what God willeth through him and thus all Images opinions and conceits doe dye in him and the Soules life falleth into the onely living word which hath manifested it selfe again in the humanity 51. For this is the great Beast of the Babilonicall whore in us that we bring our selves into the Images and formes of the Letters and make Opinions to our selves that Opinion is a Beast 52. Also we must not desire to know and will our selves but dye continually with our own selfe-will and in all things give God the honour and give him againe that which he giveth us viz. whatsoever understanding wisdome and skill we have and acknowledge that it is not our owne but that the divine Sun shineth out of and through us and worketh in us as it pleaseth 53. Thus likewise we must diffuse and give out againe our power and vertue which the divine Sun worketh in us universally to all without any gaine advantage or hire from any whosoever shall help to maintaine and nourish our life unto him we must be thankfull and not flatter any for his authority's sake or receive his false glance shew or lustre into this Sun-light but all must be in Generall or Common as the Sun-shine doth give it selfe universally and gives no strong Great or Potent thing any more but its purity and brightnesse it Tinctureth the Earth and its children with one onely power and vertue and giveth life and strength to all things 54. Herein now we shall know whether one be a Teacher sent of God or whether he hath his rise and originall onely out of the spirit of the Letter if he be born universally out of the Love then he hath the light of divine knowledge viz. the Sensuall divine understanding a Tongue Tinctured from the divine Ens of the five vowells and speaketh from the Spirit of God rebuketh and teacheth
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
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.
eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
Moses and the Prophets have spoken in the Spirit 30. He must not be so blind as to look upon it as the Jewes and Babel doe who make onely of this History Conclusions of reason in respect of the Election of God as if God had thus onely chosen to himselfe a sundry and peculiar Nation or sort of people to be his children the Election of God passeth upon the figure onely shewing what people should bear the figure of the inward kingdome of Christ in the outward in which people God would set forth and manifest the kingdome of Christ externally the Jewes have had onely a mirror and type hereof externally and so likewise the Christians who looked upon Christ in the flesh as a meer pure man 31. These figures have remained very speechless to the world even to this last time and that from the purpose of God being man is such a piece of meer vanity and flesh and so soon weary of the Pearls and afterwards comes to trample them under-foot Therefore God hath dealt with man in Types and Parables as Christ also did when he came upon the earth He spake all these mysteries in Parables for mans unworthiness sake 32. But now at present there is Great Cause as all the Prophets have prophecied thereof that the same should be made manifest and the Cause is this that in this Last Trumpets Sound the * * * Rev. 10.7 mystery of the kingdome of God shall be finished and the bride of Christ viz. the wise virgins shall be prepared who shall meet the Lord in his Appearance and it betokens the day of Christs Coming when he will appear with the holy Citie the New Jerusalem and bring home his Bride Therefore the mystery of the Kingdome of God must first be unfolded and explained out of its Types and become wholly manifest 33. And this will be the fall of the fleshly Sinfull man in that the man of Sin must be made manifest as Saint Paul plainly prophecieth thereof * * * 2 Thess. 2.3 that the child of perdition shal be revealed to all Nations speeches tongues and the Beast with the whore shall go into the bottomless pit that is when the Kingdome of Christ becomes wholly manifest then the Beast and the whore of flesh viz. the false Bond-woman with her scoffing Son stands in great shame and is Judged of Every one as an whore in the Cage that Every one scornes and scoffs at 34. As indeed hitherto men have reviled Christ in the outward Image of Simplicity in his children and members in which Reason hath seen and known no more then Hagar and Ismael in their miserable banishment under which notwithstanding the voice of the Angel hath been which they have scorned and mocked in the foolish plain simplicity under the vail and have set up the mocker Ismael in Christs stead which hath been onely an Antichrist Now this mocker and Antichrist shall be revealed under this Trumpetts Sound and be cast out * * * Or by of the children of God into the * * * â—â—te Abysse this Babel shall see in a short time Declareth the Spirit of the wonders of God 35. We see all an excellent figure of this in Abimilech that when God will manifest himselfe to a people how he terrifies them in the midst of their Sins and appeareth to them in Anger as to Abimilech in the vision and to Moses in the bush of fire and also to Israel upon the Mount Sinai also in the fire and also to Elias in the fire and winde where allwaies the rebuke of Gods wrath is fore-signified how God doth bruise the hearts of men that they may feare and tremble before him as here Abimilech when the Lord appeared to him by night in a vision and threatned him by reason of Sarah he was astonished and told the same in the eares of his people and the people were sore afraid and Abimilech called Abraham and made a Covenant with him 36. This is an excellent figure and pregnantly intimates how God terrifieth the Enemies and comforts poor dejected nature when it quails for fear and turnes its fear into Joy and how the miserable and afflicted if he be honest is at last drawn out of misery and affliction and how at last his Enemies who before he thought to be his Enemies must serve him and advance him so wonderfully doth God lead his children if they do but endure Temptation and continue under the Cross of Christ in humility and not look upon Selfe-revenge but put on Patience in hope and persevere stedfast in the faith at last all a mans adversaries must see and acknowledge that God is with the man and that the world hath dealt wrongfully and unrighteously with him 37. Also this is an excellent emphaticall figure how Abraham when God would punish Abimilech did pray unto God for Abimilech and made reconciliation that God did bless Abimilech and this whole Hystory stands in the figure of Christ and holds forth how Adam and Christ are together how Christ is come into the Selfe-assumed Kingly own-hood or selfeness of man and terrifieth Sin and Death and how the poor corrupt nature doth turn it selfe in the horror and acknowledgement of Sin to God as here Abimilech turned unto Abraham and how it then giveth the kingdome of nature for a possession unto Christ and the inward figure in the Spirit of Moses who was the Type and figure of Christ who yet pointeth out of the Fathers property upon the Son in the flesh viz. in the humanity can be understood no otherwise then even thus It is the true Ground CHAP. XLVII Of the Covenant of Abimilech and Abraham shewing what the same is in the spirituall figure and what the Spirit in Moses under his vail doth here point at A very pretious and excellent Gate to the Children of God in Beer-sheba 1. COurteous and friendly Reader know that if a man should write many hundred Bookes of the history of Abraham yet he could not sufficiently express the abundant richness which lyeth hid under this figure but we will afford a little Service to the children of God in their weakness and somewhat unvail this figure being otherwise it is not to be understood by the naturall man and yet the Lord doth thus lead us in Grace to the understanding thereof therefore I shall here lend and give him the hand thereto observe it well there is couched under it a peerless matchless Pearl which shall here stand open and yet also continue hidden which cannot be purchased with the goods of the whole world it is hidden unto Reason The outward figure in the Text of Moses stands thus 2. And it came to passe at that time that Abimilech Gen. XXI v. 22. to the last verse being 34. and Pichol the chief Captain of his host spake unto Abraham saying God is with thee in all that thou doest Now therefore Sweare unto me here by God that thou
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
of the outward life these must go with Isaac that is with Christ in the old Abraham that is Adam to the offering of God and Abraham that is the man Adam in his children must himselfe cleave the wood upon which the offering must be burnt that is when he confesseth Christ then he cleaves the hearts of the wicked who run with him to the death and the Offering of God for Adam in his humanity clave Gods Love and Anger and now also Abraham must cleave the wood for the offering for Christ should also cleave death and life asunder and offer up himselfe upon the cloven wood of death and life unto Gods Anger 10. And on the third day Abraham lift up his eyes Gen. 22.4 and saw the place a far off Heere the Spirit pointeth at the sleep of Adam wherein he slept to the Angelicall world and on the third day after his falling asleep when as now the woman was made out of him and the fall effected he saw Christ viz. the place of God in the Covenant a far off also herein is included the Resurrection of Christ on the third day where he saw his place where he would and should offer and give up man to God his Father viz. the last Judgement and the finall offering a far off also it signifieth that Abraham in the Spirit saw the offering of Christ a far off viz. above 2000 yeares then to come And that the Spirit saith Abraham lifted up his eyes on the third day and saw the place is nothing else but that Christ did again lift up on the third day our humane eyes out of the Grave from the dead unto God and also that it was yet a far off in the dayes of Abraham thus the Spirit doth allude with the outward figure at that which was and is to come Gen. 22.5 11. And Abraham said unto the two young men which he took with him Abide you here with the Asse and I and the Lad will go yonder and worship and come again to you The figure of it internally stands thus The two young men must tarry there with the Ass and not go at this time unto the offering onely Abraham and Isaac must perform that that is we poor children of Eve must abide with the first and third Principle of our life this our time with the Ass viz. with the outward Body here in this world but Christ in Isaac and Abraham in Adam must go forth to the offering that is Christ stood in Abrahams viz. Adams Person and also in his heavenly humanity who should onely go and offer up the offering of his Body to the Anger-fire of his Father and worship for us unto God his Father therefore he said he would go yonder that is when he should offer up his life he would go yonder that is to God and worship for us unto God 12. This points at his Ascention according to the humanity when he had finished the Sacrifice he went * * * Yonder or to that place thither and worshipped in our assumed humanity unto God his Father that is our assumed Soul in divine power and property doth pray and intercede for our weaknesses and ignorances unto and before God Therefore saith Abraham we will go yonder and worship that is we God and Man and when we have worshipped we will come again to you that is we poor children of Eve must in the mean while tarry with the Asâ— untill the time of its offring and Prayer be out and then he comes again unto us when we have finished the course of the outward Asinine life 13. Also it intimates very pregnantly that he when the Time of the Offering in Prayer is out will certainly come again unto us from the place whither he is gon and dwell visibly with the creaturall humanity among us as the two Angels said unto the men of Israel * * * Note Jesuses comming again Act. 1.11 Yee shal see this Jesus come again in like manner as he is ascended which time is now neer and his voice to prepare the bride hath already sounded and therefore hold not this for an uncertain fiction the Morning Star and Messenger of the Annunciation is Appeared Gen. 22.6 14. And Abraham took the wood of the burnt-offering and laid it upon Isaac his Son and he took the fire in his hand and the knife and they went both of them together The inward figure stands thus Adam had divided and rent asunder Gods Love and Anger in himselfe and brought himselfe with the creaturall life into the Anger which had amassed the earthly vanity to it selfe now the Spirit of Moses doth here point at this figure how Christ should take our introduced Sin upon himselfe and carry it to the burnt-offering 15. And Abraham took the knife and fire Abraham denoteth Adam who took the fire of Gods Anger into himselfe and the knife signifieth Death that Christ should be killed and offered up in Abrahams that is in Adams Anger-fire to the Father and it clearly denotes that Abraham that is Adam should do it to Christ for Christ should be offered up of man being the man Adam had taken on himselfe the fuell viz. the Sin for the offering therefore also man viz. the Jewes must offer it up to the Anger of God that so man might be Atoned by man understand by the humanity of Christ. 16. And Isaac spake unto Abraham his father and said My Father Gen. 22.7 8. and Abraham answered here am I my Son and he said lo here is the fire and the wood but where is the Lamb for the burnt-offring And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring and so they went both of them together The pretious figure is thus The Spirit here playeth in Christs person who was come in great humility into Adams humanity and presents himselfe to his father in Adams essence with his heavenly humanity and saith behold my father here I have taken on me the Sin and death in the humanity here is now the fire of thy Anger viz. the divided life's formes of mans property Selfehood and own will in this now I have the fuell wherein thy fire of Anger burneth here now I have the wood viz. the Sins of all men and also thy fire to the offering where is now the * * * Sheep Lamb viz. the Patient Lamb which shall be offered up in this fire and Abraham answered from his strong faiths Ens God will provide himselfe a Lamb for the burnt-offering and they went both of them together 17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father and saith where is now the Lamb for the true Peace offering but the faith of Abraham had apprehended the patient Lamb which lay in Isaac viz. the heavenly humanity which God would open in the Ens of faith in our disappeared and also heavenly humanity and said
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
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
and mysterious intimations and prophecies concerning the hidden spirituall world shewing what shall be after this time 41. Reason must know that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient which for the most part seem but simple and childlike no they are set forth for a Type and information 42. The Spirit of God hath represented the greatest wonders therein which he would accomplish in man and that in a plain simple and childlike manner that so the pride of the Devill and the suttlety or wisdome of Reason might be confounded and made foolish thereby 43. For we must know that the greatest power and vertue together with the wonders doth lye in the humility and lowliness and how God is so near unto all things and yet nothing apprehends him unlesse it stand still unto him and give up the Own will and then he worketh through all as the Sun through the whole world CHAP. XLIX Of the death of Sarah and the hereditary Sepulchre of Abraham What is understood and signified thereby THe Spirit in Moses hath set before him the whole figure of man by Abraham shewing what his condition should be in this world Gen. XXIII and what hereafter should become of him for after he had first spoken of the beginning viz. of the Stock of the humane tree shewing whence it did spring he afterwards declares its boughes and branches together with its power and vertue and mentioneth how this tree is corrupted in its power and essence and that God hath bestowed the highest Tincture upon it to tincture it again and renew it and how the Poyson in the essence of the tree * * * Or hath been with-stood is to be resisted 2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field and rooted it selfe with the root into a strange or alienate own hood wherein the root was not native and how the root of the humane tree must forsake the strange field together with the strange introduced essence and wholly give it selfe freely out of its life's will and desire 3. Also hereby is signified how the place whence the humane root did spring is between the holy spirituall world and this earthly corrupt world and that mans propriety from whence he is sprung doth stand in a double * * * Our Text hath it The Cave of Machpelah which here in the Germane version is rendred a double Cave or a twofold Pitt cave viz. in two Principles and how he must be buried in this twofold pit as a kernell which is Sown into the ground and how also this cave of Machpelah this twofold pit is mans propriety of which essence or substance he himselfe is essentially 4. The figure of this wee see here in Abraham that when he conversed in this outward world he possessed upon the earth no Land of his Own but went from one place unto another and was every where a Stranger but when his Sarah dyed then he would have a burying place for a certain possession for his wife himselfe also and his children and moreover he would not have it for nothing but buy it all which is a very wonderfull typification and not onely a bare history as the Jewes have held it to be before whose eyes the vail of Moses is hung but we will here also set forth the inward figure with the outward and see what the Spirit in Moses doth here signifie Gen. 23.2 5. Moses saith Sarah dyed at Hebron in the * * * Our Text Kiriach-arba head Citie in the Land of Canaan this may very well thus be but the Spirit hath his figure under it for he lookes upon the Centre where the death of the Saints is and where the true man must dye as namely in the Head-Citie Hebron that is in the formed Word where he hath introduced the own hood and selvish lust into the formed word of his life's property and set himselfe up into a selfefull Dominion and Regiment as into an Head Cittie where the selfe-will hath framed and contrived to it selfe a Citie or propriety in the formed word and built it up for its own peculiar Land of possession where he indeed supposeth he is a God or Something of his Own that he may do with and how he please now this selfe-will must dye in the Head-Citie viz. in the formed Ens of the Word in its Centre viz. in the Citie of its own-hood 6. And this Citie Hebron lyeth right over against Mamre viz. between the eternall and temporall nature where the cave of Machpelah the twofold Pit is viz. the Kingdome of God and of nature for in this twofold Pit Abraham would bury his Sarah and have the Pit for his Own 7. That is to say when the children of the Saints in Hebron viz. in the Citie of humane own-hood do dye unto the selfefull outward naturall life or Selfehood then the true resigned life will no longer stand in a strange field or strange essence but in its own from whence it is Originally arisen but being it hath lost this same life's field in Adam and rooted it selfe into a strange field viz. into the Serpents field of falsehood the life cannot take unto it selfe again of due Right the first true field but it must buy it this is even the figure that Christ hath bought it for his Bloud of the heavenly essentiality for the holy Tincture understand he hath thus purchased it of the eternall nature wherein Gods Anger viz. the wrath of God in the Centre of nature was manifest and had devoured this field in the humane property into its selfe as its own for out of the Centre of nature the Word of the humane property was brought into a formation This the children of Selfe had taken into possession therefore saith the Spirit the children of Heth had this field for their own possession 8. This signifieth that Gods children must wholly forsake the nature-Right in this field of the formed life or word for they have lost the naturall Right in it but in Christ they must buy it again of the Father of nature they must take Christ for their Ransome and give the Father four hundred shekells of Silver for the same and these are the four Centres in the spirituall bodie 's property which are born in the holy Tincture viz. in Christs property 9. The first shekell is the true magicall fire the Second is the Light or Love-desire the third is the holy Sound of the mentall tongue the fourth is the formed or conceived Ens out of the other properties where the holy life is formed and stands in an Essence this is the pure Silver without any spott or foulness under which the Spirit of Moses points that Abraham in Christ hath given to the children of Heth viz. to Ephron understand to the Father or the Fathers property for his cave of
doth indeed belong onely unto Christ viz. to the true Isaac but as he freely of Grace gave the Covenant to Adam and as Abraham gave Gifts out of Isaac's Right to the Sons of the Concubines so God the Father doth still to this day give Adams and Abrahams naturall children the Covenant and heritage of Christ as a free Gift of Grace 8. And as Abrahams naturall children were not disinherited from the Covenant but onely from his Goods so likewise no man is disinherited from the Covenant of God established in Adam and Abraham Every man receiveth the free given Covenant in the wombe in which his free-given Covenant he hath power to turn in unto Christs goods 9. But he hath not the goods in the Right of nature to take the same at or by his own will but as a free Gift he shall and must resigne himselfe up unto the Covenant as a Servant wholly giving up his own naturall will in the Covenant and forsake the will to the Right of nature and become wholly the Covenants own so that he doth not any longer introduce his own naturall will into the Covenant and free Gift but give up his will to the Covenant and then the free gift standeth in the place of the own will and the nature of Adam liveth in the free gift and also enjoyeth the inheritance but not in the selfe-will but in the true Resignation where the will of the Covenant becomes mans will 10. For the will of the Covenant inheriteth the Son-ship in the right of nature but the will of the naturall Selfeness is cast out from it the same must dye unto the assuming own-hood and when it is brought so to passe it ariseth in the Covenant in Christ and possesseth the free gift in the Right of Grace Christ hath manifested himselfe in the Covenant in Adams freely given gift in the humane nature and is become the life and will of the Covenant and fullfilled the same 11. But now this free-given Covenant which God bestowed on Adam lyeth in all men for as Sin passed as a birth-right from one upon all so also the Covenant and the free gift of grace passeth from one upon all Every man hath Christ in him but the own will doth not apprehend him but it crucifieth him and will not dye to its Selfness that so it might enter into Christs death and arise in the Covenant in the will of Christ. 12. The Own will desireth onely to be an outwardly assumed or adopted Son of Grace and yet it is cast out from the presence of God as Abraham cast out his naturall children from his goods and disinherited them and gave the goods onely to Isaac so likewise the kingdome of God belongs onely to the will of the Covenant 13. Which indeed lyeth in all men but no man can receive or see the Kingdome of God unless he become the child of the Covenant so that he forsake the naturall forth-proceeded will and put on the will of Christ in the Covenant so that his will in the Covenant be born anew in Christ and then he is * * * John 15.5 a branch on the vine of Christ and receiveth Christs spirit will and life and becomes as to the Covenant Christus or one anointed and thus Christ then dwelleth in Adam and Adam in Christ and this is that which the spirit of Moses doth represent in this figure 14. But that Abraham did send the children of his Adamicall nature away out of his house with Gifts and did not keep them with him as Sojourners betokens that the externall man will while it is in this life live in the will of Selfe upon the earth and that it cannot wholly put off the same according to the earthly man but this same earthly Selfe will is cast out of the holiness of God viz. from the Kingdome of heaven 15. And although the free gift of the Covenant lyeth hid in him yet the outward earthly man is cast out from Paradise and the Covenant of God and shall not inherit the kingdome of heaven Joh. 6. but he onely shall inherit it who is born of the free gift of the Covenant not Adam but Christ in his Members not the Serpents Ens and the selfish rebellious Ismalitish scoffing false will but the will of the Covenant in Ismaels circumcision where the mocker is cutt off from the Covenant and Ismael then becomes Isaac's brother 16. The Own selfe-made gross earthly Adam who by his own lust hath made himselfe a Beast and received and taken in the Devills desire and will into the selfly assumed Beast the same cannot be or remain in the Image of Christ he is cast out from thence and walketh in the world of vanity and his own lust so that he is not capable of the free gift in the Covenant 17. But the right Adamicall man which God made out of the matrix of the earth out of which the Earth had its Originall in the same is the Covenant and the free gift even as a tincture in the gross Lead which doth swallow up in it selfe the grossness viz. the gross Saturn in its own desire and mortifieth the Saturnine will and advanceth or sublimeth its own understand the Tinctures will and propriety in the Lead whereby the Lead is changed into Gold 18. Thus likewise we are to understand that the gross Saturnine Selfe-will proceeding from the dark worlds property in man cannot dwell in Gods house 〈◊〉 is without in the corrupt world God hath cast it forth out of Paradise as Abraham cast out his naturall Adamicall children from Isaac's goods so also our earthly man as to it s assumed grossnes◠and ownhood is not at all fit for or profitable unto the kingdome of heaven it is onely the Ax wherewith the Carpenter builds in this life time in heaven he hath no need of this Ax for he shall not need build him an house for his propriety but Christ viz. the formed word of God is his house 19. For as Abraham cast out of his house the Sons of his Concubines with gifts so likewise the Adamicall man is cast out from God whom Christ viz. the Fathers free gift receiveth again unto himselfe for when Christ was come into our humanity * God suffered him to be hung upon the Cross and be putt to death but received him again in his free favour * and sett him at the right hand of the Power of God in heaven and our humanity also with and in him but the humane selfe will must dye on the Cross. 20. Thus likewise the spirit of Moses doth here signifie in the figure concerning Abraham and his naturall children that the outward naturall man shall not dwell in the Ens of Christ for he is cast out of Paradise in Adam therefore also he cannot be received according to his Beastiall selfish propriety unto the possession of Isaac's goods that is unto the Ens of faith viz. in Christ and albeit Christ
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
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
in Eve and in this living virginity viz. in Adams heavenly Matrix God became Man 30. And this is the * * * Luk. 1.42 Blessing of Mary above all other women that shee is the first from Adam in whom the Heavenly Matrix became Opened in which the Dry Rod of Aaron rightly budded viz. the kingdome of God shee is the first in whom the hidden virtue was manifested for in her the Limitt of the Covenant in the spirituall Image or Type was at an End and in her it was fullfilled * * * In or by with our Humanity 31. Neverthelesse she is truly the daughter of Adam Abraham Isaac and Jacob both as to the Humanity and as to the Covenant of the Spirituall Figure and in her Conception when the Inward incorporated Image or Type of the Inspired or Inspoken Covenant of Grace which was layd hold on in the Faith did assume our humane property then was the kingdome of Christ * * * 1 Tim. 3.15 Manifested in the Flesh. 32. Wherein afterwards the faithfull put on Christ in the flesh in their Faith yet onely as to that heavenly Image Extinguished in Adam as Mary did where Christ Embraceth the poore soule in his Armes and encompasseth them with the Power of God and infuseth and floweth in with his Love into them which Love preserveth and defendeth them from the Anger of God from Sin Death the Devill and Hell 33. This is a briefe summary of the true Ground what the Spirit of God hath prefigured and Typified by the Patriarchs in that he hath lead them so wonderfully and hath thus alluded with the figure of Christ how it would come to passe afterward 34. For Jacob was now the stock out of which the Great and wide Tree of Israel should spread abroad in the dividing of its Branches as a Genealogie therefore must he goe away from his Fathers house and take wives of his fathers Genealogie viz. of Abrahams brothers sonne that the People Israel viz. the Line of the Covenant might come of One stock 35. Now when * * * Gen. 28.16 17. Jacob awaked from the Dreame of the Divine Vision where the Lord appeared to him and Established the Covenant He sayd Surely the Lord is in this Place and I knew it not and was afraid and sayd how Holy is this place heere is no other then the house of God heere is the Gate of Heaven This is a Figure shewing how it would goe with Gods children when God were manifest in them that they continue to be in feare and trembling and suppose God is a farre off and hath forsaken them 36. For where God withdrawes himselfe in Man there will alwayes sinne and the Anger of God be first manifested in that Man so that he will acknowledge and tremble at his sinne and enter into Repentance then appeareth to him Gods friendly countenance and comforteth him for if the soule goeth forth from sinne then Gods Grace entereth into it and then it sayth surely the Lord was with mee in my Anxiety and I knew it not now I see that the Lord is with the troubled Heart which is troubled in a Divine zeale or jealousie There is the place of God and the Gate of Heaven 37. Further it signifies how the highest Love of God in this Covenant in Christ would be immersed into our humanity and how the humanity of Christ would be conversant in trouble in that he tooke upon him all our trouble and misery and how the humanity of Christ would be astonished before the Anger of God and Hell * * * Luk. 22.39.44 as was in the Mount of Olives where in his Agony he sweat a bloudy sweat and Christ in his humanity said * * * Mat. 26.39 Father if it be possible let this cup passe from mee where instantly the Gates of God appeared and comforted the humanity As heere to Jacob when he must in trouble depart from his fathers house in feare and trembling at his Brother Esau who lay in waite to murther him all which is a figure concerning Christ when Gods Anger in our humanity did lie in waite to murther him that he would be in an Agony heavinesse and distresse and how he would pray to his Father and how his Father would Comfort him all which was done before * * * Or his Passion he was crucified especially in the Mount of Olives in which place this Figure of Jacob was fullfilled 38. And as * * * Gen. 28.18 Jacob tooke the stone which he had layd under his head and set it up for a Remembrance and powred Oyle thereupon so hath Christ set up his anguish or Agony for a remembrance to us poore Men and powred forth his Oyle of joy and Victory upon it in our troubled terrified hearts and of that same ‖ ‖ ‖ Agony and a troubled heart because of sin stone hath Erected his Church for a continuall remembrance of all which this Type of Jacob was a prefiguration 39. Which Jacob signifieth in plaine words where he sayth * * * Gen. 28.20 21 22. If God will be with mee and defend me in the way which I travaile and give me bread to eate and Cloaths to put on and bring mee home with peace to my Father then shall the Lord be my God and this stone which I have set up for a Pillar shall be Gods house and of all which thou givest unto mee I will give the Tenth to thee where he clearly under this figure signifieth the Leviticall and afterwards the Evangelicall Priesthood as it would be hereafter CHAP. LVII How Jacob came to Laban and kept his sheepe for him fourteene yeares for his two Daughters what the Spirituall Figure of Christs Bride conteined under it signifieth how God sets Jacob in Christs figure and so sporteth with the Type of Christ. Vpon the 29 Chapter of Genesis Gen. XXIX 1. WHen Jacob must now in sorrow goe away from his Parents and so avoyd his Brother Esau and commit himselfe to God in the blessing of him then God brought him to his beloved Bride with whom he spent a while in Joy with Patience till he returned againe with Great Riches to his Father 2. This is first a Worldly History and * * * Or President Example under which the spirituall figure of the kingdome of Christ is represented for if the poore Sinner turne to God then he attaineth first of all the Blessing viz. the Baptisme of Christ whereby the Holy Ghost Baptizeth him in the Inward Ground and * * * Secondly then it setteth him in the processe of Christ under the Banner of his Crosse and biddeth him goe forth from his Fathers Adamicall house of sinne and make towards the Path of Christs Pilgrimage 3. And there he must lay the hard stone of Reason under his Head and rest and sleepe upon this Stone of Reason that is Reason must stand still and the Minde
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
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
Adams impurity that he is become earthly and hath committed whoredome before me and I have not given Selah for a husband to the New Eve that is I have not given the Word of the New Regeneration by and in the Law therefore hath Thamar that is the New Eve under the time of the Law layne and Copulated with Judah and his children for and about the soulish or animale and humane Nature and left Selah viz. the Law standing in the figure and the Grace of the New Eve in the Covenant hath alwayes joyned and mixed it selfe with Gods children as is to be seene in the Saints especially in the Prophets who outwardly lived under the Law and exercised themselves therein and yet alwayes joyned and mixed themselves with the New Eve in the Grace and yet lived not to the Law but to Grace 56. And this is the powerfull figure in this place shewing how the Covenant of Promise in Judah and the awakening of the Covenant in the Womans seede stand alwayes set one opposite to the other and lye and Copulate one with the other in the Love pointing at the future manifestation in the flesh in Christ. 57. For this figure of Judah and Thamar in the inward Ground is nothing else but this that outwardly the adulterous evill Adam with his fleshly Eve is represented in the figure viz. outwardly the Man of sinne with a sinfull figure and inwardly the betrothing of the New Eve in Regeneration 58. And the Spirit speaketh further in Moses and sayth * * * Gen. 38.27 28 29 30. And when Thamar was about to bring forth behold Twinnes were found in her womb and as shee was upon the Birth one of them put forth a hand then the Midwife tooke a Red Thrid and tied about it and sayd This is the first that cometh forth but when he pulled back his hand his brother came forth and shee sayd Wherefore hast thou for thy will made this breach and his name was called †††Pharez Perez Afterwards his brother came forth who had the Red Thrid about his hand and his Name was called ‖ ‖ ‖ Zarah Serah 59. O thou wonderfull great God who art so high and deep how simply and to the capacity of a childe dost thou modellize thy wisdome to us What is all Art and Witt of humane Greatnesse before thee who dost so very much condescend bow downe and humble thy selfe and presentest thy deepest wisdome and highest profundity in a childish simplicity which may justly shame all humane State and selfe-wit when they see so great Mysteries of God stand in such Childishnesse 60. O World how foolish art thou that thou Elevatest thy selfe in a blinde life and still cleavest to the husk and seest not what thou art and understandest not the Divine Simplicity and then how wilt thou apprehend the Divine Depth O leave off thy witt and cleave to simplicity that thou mayst yet obtein a childes understanding and be not accounted in the sight of God more unwise then the Beasts which remaine in their cloathing and condition as God hath Created them O thou World why sleepest thou in the Devills Armes who succles and dandles thee in himselfe and bringeth thee to his will and life by his might O doe but see it 61. This potent figure in these Twinnes one of which put forth the hand which the Midwife bound a red Thrid about and thought it would be the first but it drew the hand back againe and his brother came forth prefigureth this to us how Christ in this Line of the Covenant assumed the humane Nature and so the humane Nature according to Adams right and selfe-will in this world first puts forth and manifests it selfe about which Adamicall Nature in the humanity of Christ must this red Thrid with the shedding of his Bloud be bound 62. When this is done then must the humane Nature with its right draw back againe that is Adams will that was gone forth must againe returne into the Mothers womb viz. be turned in to the Word and then cometh the inward New Adam forth after which followeth the Adamicall Nature with the Red Thrid then sayth the Mother to the New Adam in Christ why hast thou for thy will made this Breach for thy will sayth the Mother not for thy will sake but for the sake of that which driveth thy will forth and Adams will goes back thus hath the will in the Covenant of Grace powerfully broken through the strong Barre enclosure of the first Principle viz. of the Kingdome of Gods Anger for the Good Will in Adam was shut up in Death and in Hell and in Christ he rent that powerfull Rent and brake through Death and Hell back againe into the Kingdome of the Eternall Nature and turned it selfe forth againe into the Naturall Life so that the Kingdome of God was againe manifested in the Humane Life 63. This the Spirit represents by Thamar in the Line of the Covenant and modelizeth Christs breach through Death and Hell how that should be and by this premodelling was the whorish will of Thamar and Judah healed and their children of whoredome in the Line of Christ were Espoused into the Covenant of Grace 64. In Esaw and Jacob stood the figure how according to Nature Adam had the right of the Kingdome and how he squandered it and is therefore in his Naturall Will thrust out from the Kingdome of God and how Christ came to help him Here now stands the figure shewing how Christ hath gotten the Kingdome and turned Adam back againe and in Adam turned himselfe forth so that now Adam is called Christ and presents himselfe very excellently in the figure of Joseph and this standeth fitly and rightly between in the intervale of Josephs history 65. For Joseph is the figure of a Christian and this of Judah and Thamar is a figure shewing how a Christian springeth out of Adams Nature and how Adams Nature is turned in againe and Christ turned forth and how this Image of a Christian Man in this world is covered outwardly with the Earthly Adam so that men cannot know it also how thus Christ in Adam tooke his Guilt upon him and how Adam must be marked with this Red Thrid which Mark is rightly the Pledge that Judah gave to Thamar And I would have the Reader of this admonished in Love not to reject our Exposition of this Text but to consider it and looke narrowly and perspicuously into it and then he will well perceive who was the Expositour if he be worthy of it CHAP. LXVI The Most Excellent History of Joseph how he was sold to Potiphar what befell Joseph and of Josephs Chastity and feare of God Vpon the 39 Chapter of Genesis JOseph was brought downe into Aegypt and Potiphar an Aegyptian Gen. XXXIX 1 2 3 4 5 6. Pharaohs Officer Captaine of his Guard bought him of the Ismaelites who brought him thither and the Lord was with Joseph and
he was a prosperous Man and was in his Masters the Aegyptians house and his Master saw that the Lord was with him and that the Lord made all that he did to prosper in his hand so that he found Grace and favour in the sight of his Master and was his Servant which he set over his house and all that he had he put under his hand and from the time that he set him over his house and over all his Goods the Lord blessed the Aegyptians house for Josephs sake and the blessing of the Lord was every way upon all that he had in the house and in the field therefore he left all that he had under the hands of Joseph and he medled with nothing while he had him but what he did eate and drinke and Joseph was a goodly person and faire of feature 2. The History prefigureth to us a true Christian Man what he is and how he is in this world and what his Office is that is when Christ is manifested in him he is no more his owne to doe what he will also in this world he hath nothing for his owne of which he can in truth say this is mine or I I am he that hath it I possesse it it is mine own I may doe therewith what my flesh and my owne will listeth I may use it for my honour and pleasure that I may thereby be * * * Or high aloft in the world No a true Christian hath none of that in his power 3. He indeed ruleth of right over that which he hath and possesseth with truth and righteousnesse but yet as a servant of his Lord Christ. For a Christian is a Christian in Christ and is bought to a Christian Life and to the obedience of Faith by the bloud of Christ with Christs †††Thirty pieces of silver thirty pieces of silver whereof his Lord Christ hath committed to him Josephs * * * Twenty pieces of silver twenty pieces of silver and set him as a Steward over it that he may trade therewith and employ it till he make it come to thirty pieces of silver which he should weare in him and about him as a Mark or Badg of his Lord Christ as a Treasure of his Christianity 4. But seing his Lord Christ was sold and betrayed to Death for thirty pieces of silver and Joseph was sold by his Brethren to be a †††Over whom the Master hath power of Life and all he hath Bondslave for twenty pieces of silver in both these numbers standeth the figure of a Christian viz. Christ when he is manifested in a Man sheweth him the thirty pieces of silver for which he was sold to Suffering and Death and this his suffering and Death he putteth upon him in which is founded the figure of the thirty pieces of silver viz. that he was sold and betrayed and therein man becomes such a Christian as is founded implanted †††Eingeatzed Etching of plates with Aqua fortis ingraven upon and into Christs sufferings and Death and therein a Man becometh a Christian in Christs sufferings and Death and standeth in the figure of Christ and looseth the right of his naturall selfe-will as also the kingdome of this world 5. For in Christs Death as to his inward spirituall Man he dieth from this world and according to that inward Man is no more in this world but in Christ in God viz. in the Kingdome of God as it is written * * * Luk. 17.21 The Kingdome of God is inwardly within you Also †††Gal. 4.19 Examine your selves whether Christ have gotten a forme in you Also ‖ ‖ ‖ 1 Cor. 3.16 Ye are the Temple of the Holy Ghost who dwelleth in you Also * * * Col. 4.12 Ye are the servants of Christ and †††Joh. 6 53. should eate the flesh of the Son of Man and so * * * Joh. 15.7 he abideth in you and you in him and †††Joh. 6.53 without him ye have no Life as an hearb or grasse and all earthly things without the power and vertue of the Sunne have no life growth or vegetation and operation in them so Man without the Divine Sunne which through Christ hath manifested it selfe in his Christians hath no life or happinesse or salvation without Christ in him 6. And as Christ was sold for thirty pieces of silver to suffering and death which thirty pieces of silver signifie the †††Luk 3.23 thirty yeares of Christ before his Baptisme ere he entred into his Office and divine Government according to the humanity when he gave up his humane Will to God and the Creaturely selfe-will ceased in him so also must a Christian when he is in truth in his owne naturall will sold for twenty pieces of the thirty pieces of silver to be a servant of God in Christ to be a Minister or Officer and Obedient to his Lord who liveth in him then his by past yeares of the Adamicall Naturall time of this world are sold in and with Christ for twenty pieces of silver and so the Adamicall time of his naturall will in this being sold ceaseth in Christs suffering Death and he is by his Lord who is arisen from Death in him and ruleth and raigneth over Death set to be an Officer over Christs Goods to dispose of them through the Spirit of Christ viz. in the power and vertue of his Lord who is in him in this world * * * As to the Dominiō of Christ. according to the Kingdome of Christ. 7. As Joseph was taken away from his Fathers house and was first cast into the Pit wherein he should have perished and was afterwards sold by his brethren for twenty pieces of silver to serve as a Bondslave so also a Christian is first taken away from his Fathers house viz. from the Adamicall Nature and is cast into the Pit viz. into Christs suffering and Death and then looseth the Adamicall inheritance of the Kingdome of this world and is with his Will and Minde brought away from it then he must yeeld up his Fathers house viz. all his selfehood together with his naturall Life to his brethren in his fathers house that is to the power of God in the Government of this world and suffer himselfe to be cast into the Pit of the Death of his Naturall will and therein give up himselfe to the Death of Christ and willingly die to the will of this world viz. to his owne Adamicall house and willingly suffer all whatsoever his brethren of this world doe to him 8. And then if he thus lye in the Pit or Grave of Christ and hath given himselfe up to the Death of Christ that he willingly would forsake all for Christs sake and dye the death of his owne will then Christ his Lord putteth on him his resurrection from the Dead and maketh
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
such is also their Eating in that manner as before Christs humanity in the Father and the Sonne viz. in the Word 71. But a Christian hath an incarnate Mouth for the * * * Or Soulish Soules Desire or much more the Substantiall Christ or Christus viz. the Virgin Sophia hath a Mouth from the Substantiall Word but the other have one from the un-substantiall Word they desire †††Or to be like God the Father our heavenly Father the property of God the Father viz. of the Onely God and they doe apprehend it also But heere Grace is not manifest 72. But seeing ‖ ‖ ‖ Joh. 6.37 the Father hath given Man to his Sonne Christ as Christ sayth and hath manifested the Grace in Christ and inviteth them all in Christ and that there is no Salvation * * * Or out of him without Christ therefore he giveth to them also the Earnest crying prayer which Christ receiveth from his Father and apprehendeth it in himselfe and eateth it and filleth them with his Humanity Suffering Death and shedding of his Bloud and so they are with their spirit in Christ Substantially but in themselves as hidden to them 73. For they desire not any way the flesh of the Sonne of Man and therefore they have not in their Selfhood any Mouth for Christs flesh and Bloud for they have no desire to it but with their Spirit they are Substantially in Christ But their inward in Adam faded Paradisicall Humanity wherein the incorporated Grace in Paradise lyeth remaineth hidden in them and without a stirring Life 74. For Christ dwelleth not Substantially therein as in a true Christian But their Faiths Substance is hidden in Christ to the Day of the Restoration of that which is lost in Adam when their Paradisicall Image which is not manifested in this Time will put on their Faiths Substance in Gods bestowed Grace which proceedeth from one upon all out of Christs Spirit for that Incorporated Grace viz. the inspoken or inspired Word standeth also in them and panteth after Christs Substantiality 75. But seeing their Substantiality is in the Word without this place state and Condition in Christ where Christ in himselfe fullfilleth their Faith to God therefore also will their substantiall Faith in God put on that incorporated word in the Paradisicall Image together with the same at the Revelation or Manifestation of Jesus Christ Note how Salvation is not of our selves but of Grace in us and heerewith also the whole Man 76. For the Scripture saith * * * Eph. 2.8 Of Grace are ye saved and that not of your selves not by your knowing but through Gods Mercy and Compassion It lyeth not in knowing as if the knowing could receive Christ but it lyeth in the Gift viz. in the Grace which Christ giveth to the unknowing into their Faith in God as well as to the knowing into their Desire it is done to both of Grace 77. For Adam went forth from the Onely God into selfe into ignorance and lead us all with him into that Ignorance but Grace came againe from that onely God and offereth it selfe to all Ignorant unknowing persons Heathens as well as Jewes 78. Among the Jewes stood the Image or Type of Grace in the Figure signifying how Grace would receive Man againe But now the Fathers of the figure viz. the Jewes had no more part in the Grace viz. those among whom the Image or Type had not manifested it selfe for the prefiguration and Type pointed at Christ The Jewes pressed with their Faith and Prayer through the Prefiguration into the onely Grace which was in God which God bestowed upon Adam and his children But the Heathen which had not the Law and yet beleeved without Circumcision in the onely promised Grace of God they pressed without the Type or Prefiguration into the Grace 79. For the Ability was given to the one People as well as to the other no People could of themselves but the Grace tooke the Will for the Ability and gave them ability and power alike the Jewes and the faithfull Heathen But Infidelity and not willing was both with the Jewes and Heathen their Damnation in that they withheld their wills in selfe and in Hardning and went a whoring after other Gods thus the Circumcision and Sacrifices were not the Jewes Salvation but Grace which they represented in such figures pointing at the Humanity of Christ when the Grace would fullfill the future the future fullfilling was their Salvation 80. Thus also at present the Christians have the figure of Grace under the Gospell in the fullfilling not that they can receive the fullfilling in selfe-power and ability but the fullfilling of the Grace tendereth it to them if they will give up themselves thereinto and the Mouth is given to them in the Grace 81. But the other bend their wills towards the Grace of God which is even the same Grace with the Christians and no more but the Substantiall Grace in the Image of the fullfilling they know not But the Grace taketh their willing with the desire into it and giveth the desire in the Grace a Mouth which is hidden to the Creature till the day of the Revelation of JESVS Christ. 82. Therefore there is no other difference between them but the Substantiall Stirring in the Paradisicall Image the Paradisicall Image not having yet put on Christ in Substance as it is with the true Christians and yet their Faith in the Grace of God in Christ is Substantiall yet not in the humane owne possession of selfe but in God who fullfilleth all things and is and dwelleth through all things thus the Substantiall Grace is neere the faithfull or Beleeving Jewes and Turkes and in them but as to the Creature not apprehended 83. They have Christ in them but they apprehend him not unlesse their will enter into the Substantiall Grace of Christ and then Christ manifesteth himselfe in their Creature as well as in Christians But the Grace in Christ is layd by the faithfull beleeving Jewes and other People for it moveth through them and their will to God is in it and walketh therein 84. A Titulary Christian without the Divine Will is further from it then a Beleeving Jew Turk and Heathen or whosoever he be that putteth his trust in God and giveth up his will to God such a one is neerer and will Condemne the Titulary Christian in that he boasteth of knowing and comforteth himselfe with the Grace but continueth in his evill will and desire without Grace and will set the wicked man up in the Grace of God 85. Thou sayst thus The strange Nations are not Baptized into Christ therefore they are not Children to the Grace of the Covenant neither Answer If Circumcision were alone salvation then were Baptisme so also for the one is as the other but God requireth that a Jew should be Circumcised inwardly in Heart Circumcision was but the Type or Image shewing how Christ would Cut
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
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
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
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
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