line their Age which the Spirit setteth down denoteth the * * * Note Times how long each Dominion and government both the worldly and Spirituall or Ecclesiasticall Kingdome should stand in its forme and Structure that is to say how long each * * * Beginning growing arising prevailing Monarchy of the Secular and wordly power and domination should continue and so likewise of the Spirituall Monarchy 33. And these * * * Or Monarchs Monarchies of the wonders are forthwith represented out of the first Twiggs springing from the beginning of the humane tree that is they are set forth in each line in Seven numbers from Adam through Cain even unto Lamech and in the other line from Adam unto Jared by which Numbers and Names the Spirit pointeth in each line especially at Seven of the forth-proceeding properties of the Tree and powers of the wonders intimating how the powers of the wonders should afterwards bring themselves into Goverments and how one figure should arise out of the other and how one should destroy and break down the other and set forth out of the destruction another forme as it hath been brought to passe in the * * * Ecclesiasticall and Temporall Spirituall and worldly Goverments for alwayes the worldly Government is to be understood with the Spirituall for the outward formed Word in the dominion and Regiment of nature doth evermore set forth its forme by with and in the Spirituall or Ecclesiasticall forme or manner of Discipline therefore observe and marke here with precise Exactnesse 34. There are Seaven Times appointed to proceed from the Tree of life in the word of power the first proceedeth from the pure life of Adam for before the creature the life was in the word whence it was brought pure into the Image this continued untill the fall from this pure life there springs forth a twigg in the inward Kingdome this same was Abel but being the fall hung on him externally this same pure life was carried through Death into the holy world this signifieth and pointeth at the Kingdome of Christ who should bring us through Death into the pure Life 35. The Second time begins with Seth for Moses saith that Adam was an hundred and thirty yeares old and begat a Son in his own likenesse and called him Seth understand he was such an Image as Adam wâ—s after the fall and was set in the Spirituall Line of the Wonders and Cain also with him in a worldly naturall line of the wonders for both * * * Secular and Ecclesiasticall Kingdomes goe together Seths time continueth till the Deluge and beareth the Supremacy even to the Deluge or Noahs floud 36. The Third time begins with Enos under Seths time and carrieth forth it selfe all along as a Spirituall Ministry or Knowledge of God under Seths time as an hidden Kingdome and continued till Abraham to whom the Covenant of Christ was established in the flesh 37. The Fourth time begins with Cainan which is the Spirituall forme in prayers and Spirituall offrings wherein the word formed it selfe in the wisdome and carried it selfe forth all along under Seths and Enos his time and manifested it selfe with Moses like as Enos his time was first truely manifested with Abraham with the promise in the Covenant this time of Cainan continued in its manifestation and dominion under Moses till Christ in the flesh 38. The fift time begins with Mahalaleel and t is the Reception or formation of the Angelicall forme viz. of the new Regeneration out of the Covenant and goeth Secretly all along under the Ministry of Enos under Seth and Cainan in the word of the promise through all the Three times and did manifest it selfe with the fulfilling of the Covenant in the humanity of Christ where the true Mahalaleel and Angelicall Image which did disappeare in Adam was again manifest in the humanity of Christ. 39. The Sixt time begins with Jared which is the spirituall Priesthood under the externall where outwardly Seth Enos Cainan Mahalaleel were in their Times in their Orders or outward formes as the ministry and preaching of Enos concerning God and his beeing and will so likewise the preaching of Abraham concerning the Covenant and Circumcision Also Moses with the Book of the Law under all these the inward Priest Jared went along hiddenly Inwardly this Spirituall Priesthood is Christ in the new man and outwardly in the selfe-elected Priests it is Babel 40. This Sixt time began in the Kingdome of Christ after the Death of the Apostles when as men chose themselves Teachers out of favour and outward respects that is it did even then first open it selfe out of the * * * Or vaile hiddennesse of the shaddow and put it selfe forth in the Churches of Stone where the Church stood in stead of the holy Temple of Christ then indeed the holy Jared viz. Christs voice ruled in Christs children internally but externally the Cherub with the Sword did onely bear rule for the outward authority which these selfe-elected Priests doe manage is the Sword of the Cherub which is signified in the Name Jared * * * That is in the word JARED the Language of Nature doth emphatically expresse that the Sword of the Cherub should Domineere the whole Time of the Sixt Seale among the Priests who should have taught the Love of Jesus but by this Sword they fall AMEN which powerfully forceth it selfe forth all along in the word in the language of Nature 41. This sixt time is hidden and manifest it is known and also not known for Christ said my Kingdome is not of this world So that this time hath been faine to passe away as it were in a Mystery under Antichrist where inwardly in the children of God Christs Kingdome hath been manifest but in the Rest who have also lived under this time and have been called Christians Babel and the Antichrist hath onely been manifest both in the Priests and their Hearers for they which have been borne of God have heard the true Jared viz. Christs voice in them but the other have heard onely the Outward voice in Babel viz. disputation and Contention about Christs Kingdome 42. For all warre which the Christians manage is onely the Sword of the Cherub proceeding from Babel true Christians wage no war for they have broken the Sword of the Cherub in the death of Christ and are dead with Christ and risen againe in him and they live no longer to the externall Might and Dominion for their Kingdome is manifest in Christ and is not of this world 43. This Sixt * * * Or sixt Seal Kingdome beginneth after the death of the Apostles and continueth with its outward Government even to Mount Zion till translated Enoch doth again appear in Spirit and power for Enoch is the propheticall Root and holdeth in his * * * Or Regiment Dominion Noah Moses and the Sword of Elias at the End of this
hiddennesse in the Covenant Noah cursed * * * Or it him and said he shauld be a Servant of his brethren 11. For he said blessed be the God of Sem and let Canaan be his Servant God enlarge Japhet and let him dwell in the tents of Sem The God of Sem was he who had espoused or incorporated himselfe with the Covenant in the Seed of the woman the figure and type of this in the Spirit was Sem and Japhet was the figure of the poore Soul captivated in the monster God should let this Japheticall or Soules property dwell in the tents of Sem and enlarge it in Sems figure 12. But Hams figure according to the monstrous spirit should not have any dominion or Reign in the life of the new-birth but be only as a servant or as an instrument without selfe-will or any peculiar life of Selfeness must serve and administer to the use of the Spirituall Kingdome in manner as the night is hidden in the day and yet 't is really there and yet so as if it were not and it is the Handmaid to the dayes operation and power 13. Thus in like manner the Spirit did expresse how the three properties of the humanity viz. the womans Seed and the creaturall Souls Seed and the Earthly Seed in Hams figure should stand in their place order and rule in the Regeneration in the Spirituall Kingdome and thereby it did declare and point at the Kingdomes of the world intimating that this same figure would all along put forth it selfe in the Kingdome and Dominion of the * * * Or mankinde humanity upon the Earth and thus keep its figure externally so long as mankinde should live in the dominion of the four Elements as it hath thus fallen out 14. For Sems figure passed in the Covenant upon Abraham and Israel among whom the word of the Covenant was manifested and spoken forth and Japhets figure went along in nature viz. through the wisdome of nature in the Kingdome of nature whence the Gentiles arose who looked upon the light of nature and Sems linage looked upon the light in the Covenant thus Japhet that is the poor captive Soul which is of the Eternall nature dwelt in Sems tent viz. under the Covenant for the light of nature dwelleth in the light of Grace and is a tenant or inhabitant of the light of Grace viz. of Gods light it is even as a forme or framed Substance of the unformed un-comprehended Light of God 15. And Hams line passed upon the Animall beastiall man proceeded from the Limus of the Earth in which was the curse whence the Sodomiticall and almost wholly brutish people did arise who esteemed neither the light of nature nor the light of Grace in the Covenant 16. This signifieth and pointeth out the outward part of the Soul from the spirit of this world which in the regeneration in the Spirituall world shall be a formed and very fixed will which may not or desires not to rule in the manner and condition of a Selfish peculiar Spirit but shall be as a Servant and Minister of the creâ—turall Soule and Gods Spirit in the holy lights Image it shall not be manifest in any Selfe-full arrogative understanding of Selfehood but remaine hidden as the night is hidden in the day and yet it is really there 17. For the Animal Soul shall not inherit the Kingdome of light although it shall and will be therein yet it hath no dominion or predominant vertue of its Selfenesse as an Instrument is a dead sencelesse thing in reference to the master and yet it is the masters Toole wherewith he maketh what he pleaseth the same in like manner we are to understand concerning the Animal Soul in the Regeneration 18. But in the Time of the four Elements it will have the upper hand and Sway for it hath brought it selfe into a proper selfehood and Imaginative life of Selfish propriety and therefore God hath accursed it and condemned it to Death so that it must dye to Selfe-hood 19. For when Adam did awaken the earthly properties out of the Limus of the Earth in his desire so that they went forth out of their just accord and mutuall Harmony each of them into its own selfe-will and lust to behold and looke upon its Selfe as a peculiar selfe-Life the beastiall Soul was hereby brought to its predominant power and force and this same is Hams property which God hath ordained to be Servant under the Angelicall Kingdome and Cursed its jeering Scorning Power in that it did mock at the heavenly Matrix and set forth its own figure and forme 20. The Spirit saith in Moses that Sem and Japhet took a Garment upon their shoulders and went backwards to their Father and covered him Gen IX Vers. 23. so that their faces were turned backwards and they saw not his shame O thou wonderfull God! How very Mystically and Secretly dost thou carry thy works who would know and understand thy wayes if thy spirit did not lead us and open the understanding 21. Both these brothers tooke a garment upon their shoulders and covered the father wherefore did not one doe it alone or wherefore did Noah drink himselfe drunke and lay so naked with his shame This reason looketh upon as if there were nothing more in it but onely an Hystory of such an Act but being that Ham was thereby cursed and made to be a Servant of his bretheren and not onely he but also all his posterity out of him we see thereby very clearly what the Spirit doth hereby signifie viz that it is a Type Character and figure of that which should afterward come to passe 22. The Earthly spirit which the Devill had made monstrous was a Scorner and jeerer of the heavenly birth it indeed saw the shame which it must bear upon it as a Monster but He went away as a Beast and mocked the new regeneration of the heavenly Matrix but Japhet viz. the poor Soul and Sem that is the disappeared Heavens Image which was moved stirred or quickned againe in the Covenant they tooke a Garment upon their shoulders this Garment was the new humanity which should open it selfe out of the Covenant out of the Angelicall world 23. And they went backwards and covered the Fathers shame this intimateth and betokeneth that the free-will of Selfe must and shall wholly turne it selfe away from the beastiall Monster of Selfefulnesse and ownhood wherein the shame standeth open and enter againe into the Resigned filiation or child-ship and goe no more forwards but retire again backwards and must take the Garment of the new humanity viz. Christs innocency merit and Satisfaction upon it and therewith cover the shame which our father Adam hath with the monster passed upon us by inheritance This was the Type which was here set forth 24. And that Sem did not carry the Garment alone and cover the father doth figure out unto us that the Soul viz. Japhet that
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.
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
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
Man 13. As to the part of the beastiall soul of Man that attains not the pretious Image in this life time for propriety the mortall soul either from the Stars or four Elements attains it not onely the inward Soul out of the Eternall word of God out of the Eternall Nature out of the formed word out of Gods Essence according to Gods Love and Anger viz. out of the Centre of the Eternall Nature which hath its Originall out of the divine desire through the eternall * * * Word Verbum Fiat whereby the divine Lubet formeth and fashioneth the wisdome into a Substance to the Contemplation of the Deity This soul is that which is betrothed to Sophia 14. The outward Soul is now betrothed and espoused to the Stars and four Elements to form and bring forth the wonders of Gods formed wisdome in Figures both in words and workes this outward Soul obtains sometimes onely a look from Sophia for it hath the death and mortality in it selfe but it shall after this time be changed again into the first Image which God created in Adam and leave the Serpents Ens to the earth which shall at the end of dayes be tryed in the fire of God where the Serpents introduced desire shall evaporate from it and then the whole Image of God out of all the Three Principles stands in One Essence and even then * * * Ephes. 1.23 God filleth all in all this is here to be understood by this figure 15. Further the spirit of Moses describeth the children of Ismael and relates how he begatt twelve Sons Gen. 25.16.18 from whom twelve Princes arose in their Generations and he setts down at last He fell in the presence of all his brethren here he meaneth before Isaacs generation and yet he waxed great in worldly Dominion before them and potent Nations did arise from him and Isaac with his children and posterity were onely as Pilgrims and travelled up and down from one place to another untill they were at last redeemed from the Egyptian Bondage and possessed the promised Land The inward figure 12 Princes 16. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property which kingdome is twofold viz. six numbers out of the inward life's figure 6 Inward and six numbers out of the earthly outward life's figure 6 Outward viz. the outward visible palpable Man and the inward spirituall Soulish man both these have twelve numbers in the figure whence Twelve Princes arose according to the inward and outward natures property these the spirit of Moses puts in the figure and saith that they fell in the presence of all their brethren to signifie that the twelve dominions of the inward and outward nature of the humane property in its corruption fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe for the Devill had set his dominion and power into these properties 17. But when the promised Seed of faith was conceived in Abraham it did suppress and beat down the Devils power in the dominion of mans Selfe and then hapned the spirituall fall in Ismaels line wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination for Christ killeth the pride of the Serpent in man 18. Now saith Moses Ismael fell in the presence of all his brethren this was nothing else but a spirituall fall of the humane Selfness before God for as to this world they were famous renowned people as their Princely dominions doe testifie whereas on the contrary Isaac's Generation were onely strangers among the Nations which signifieth that Christs kingdome and Dominion is not in this worlds nature and yet the kingdomes of this world shall fall before Christ and be in subjection to Christ. 19. Afterwards the spirit of Moses describeth Isaac's children by Rebecca and saith that she was barren and Isaac intreated the Lord for his wife and God was intreated of him and Rebecca conceived with two Sons which strove together in the wombe Here now the figure of the kingdome of nature and also of the kingdome of Christ in the new birth is clearly set forth for Rebecca's two sons which she brought forth viz. Esau and Jacob point at two lines viz Esau proceeds from Abrahams own Adamicall corrupt nature and Jacob ariseth in the Ens of faith in which Abrahams faiths Ens had incorporated it selfe into his Adamicall nature in which also the Covenant and the line of Christ stood who should bruise the Serpents head in the Adamicall nature 20. And here is deciphered and held forth how the two kingdomes in the two brothers viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature of the introduced Serpents Ens and also the kingdome of Christ in Jacob in the Ens of faith did both strive together while they were children even in the wombe where then the kingdome of nature in Esau began to fall before the kingdome of Christ in Jacob for here the womans seed already bruised the head of the Serpents Ens its might in Esau and the Serpent already stung the womans seed viz. the Ens of faith in Jacob on the heel and therefore they strugled together in the wombe 21. Also we have here a very emphaticall pregnant figure in Rebecca in that she was shutt up and could not be opened to conceive of Isaac's seed untill Isaac had intreated the Lord that he would open the * * * Stop or strong bar Barrennesse withholdment in the Covenant in Rebecca where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca so that he did open the Tincture in the womans seed to this Impregnation or conception The inward figure stands thus 21. The seed of faith was in Isaac inherited from his father Abraham but Rebecca had not this Ens indeed she was in the Covenant but the Ens of faith was not in her in the Essence but onely in the Covenant and therefore her matrix was shut up was not capable of the Ens of faith so long till Isaac immersed his beleeving desire into the Lord understand into the Centre of nature in Rebecca so that the spirt of the Lord did move it selfe in the Covenant in Rebecca and moved also the Covenant together with her Adamicall nature so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant and then likewise the Adamicall Matrix whereupon she conceived two sons of two kingdomes property 23. And this is the meaning of the saying The Lord was intreated when Isaac brought his faiths desire through the Eternall and Temporall nature into the Lord and therewith did earnestly press for his wife Rebecca that the Lord would be pleased to open her through his prayer and faiths-desire that so shee might be with childe by him which faiths desire together with the Adamicall natures desire
would hurt him so also in like manner is done to the children of Christ when they begin to flee out of the servile house of Satan viz. out from fleshly pleasure and voluptuousnesse and would againe enter into its first Land of its father viz. into righteousnesse and the feare of God then instantly the fleshly Crue of the wicked world with rage and folly pursue after it and would slay it and take away with evill and false Tongues all its Riches and Goods in Gods righteousnesse 6. But the Lord aweth them that they cannot doe it as was done to Laban though they stand up and reprove the Children of God as unrighteous because they turne away from their Idolls and abominations and follow their hypocrisie no more neither will they beare their Evill yoake any more and serve them in their unrighteousnesse and call their falshood Good as the present world playeth the hypocrite under this yoake and serveth their wickednesse onely that their God Maâ—zâ—m may â—ive and be Fatt 7. The Spirit of God heere also presenteth a Figure shewing how Christ would for a while put himselfe under this servile yoake in the kingdome of Nature and would betroth to him Adams daughter that is our flesh and bloud and acquire to himselfe Adams possessions Goods and Riches viz. the Kingdome or Dominion of the humane Nature that is Draw many Men to him and in the End goe there with out of this servile House of this world againe into his Fathers Eternall House in which departure to his Father would the Devill and the wicked world scorne him and quite slay him and would take away and rob him of his Goods as also of his Children which he hath heere begotten even as the Devill by the Pharisees and wicked Jewes did who would take away and rob Christ of all his Faithfull Children as Laban pursued and hunted after Jacob and would take away his purchased Goods from him againe 8. But as * * * Gen. 31.7 God would not suffer Laban to hurt Jacob so God would not suffer the Devill and the wicked High Priests to rob Christ of his purchased Goods although they slew his outward Humanity yet he rose againe from the Dead and brought his purchased Goods into his Fathers Country 9. The Spirit of Moses representeth in this Chapter a wonderfull Figure which ought well to be Observed because he intimates a secret Mystery under it For he sayth †††Gen. 31.19 20.30.33 34. When Jacob did flee away from Laban Rachel had stolen away her Fathers Idoll Gods and further sayth Thus Jacob stole away the Heart of Laban the Syrian in that he told him not that he fled and wee see further how Laban when he came to Jacob was eager after his Idoll Gods and searched all Jacobs housholdstuffe for his Idoll Gods also wee see in this Text how Rachel was shee that loved those Idoll Gods and sate upon them and so hid them that her Father could not get them againe 10. In these words there is represented to us an Outward and an inward Figure shewing how it would goe with Israel in the future for these Idoll Gods were not Heathenish Idolls according to the Constellation or Starre * * * Acts 7.43 Molech as the Heathens had but as we reade they made Images Monuments Statues or Pictures of their friends that were dead as a Patterne for Instruction which Images among the Heathen afterwards were turned to Idolls and these might well be such Images of his kindred that were dead which Laban was loath to loose because they were Patternes of Instruction and Memorialls to him of his Auncestours and deceased kindred whom he loved 11. But the true Figure under which the Spirit pointeth at the Future is this First That Israel would not continually cleave to God with their whole Heart but would alwayes take these Idoll Gods of fleshly selfe-love along with them and love themselves and their Images viz. Genealogies of Humane Greatnes State High Birth and Noble Pedigrees of Gentility more then God even as it came to passe 12. Especially this departure of Jacob intimates the departure of Israel out of Aegypt into the promised Land when they tooke with them also their fleshly Idoll Gods and presently after * * * 1 Sam. 8.8 served their owne Idoll Gods viz. Humane Greatness and forsooke their God and regarded their Mammon and would have †††19. Kings among them according to the Custome of the Heathen and forsooke their right King who had brought them out of Aegypt 13. Secondly it intimates how Christ in whose figure Jacob stood would take to him this Rachel in our flesh and bloud viz. these in Adam Idoll wills of the soule turned away from God which hath acquired to it selfe Images and Idolls and possessed them as Rachel and would bring the averted wills of the soule with their acquired Idolls and Images out of the Idolls house or Temple which Idolls viz. Idoll-wills and desires must afterwards be all broken to pieces in the Death of Christ. 14. As presently Genesis 35 Chapter the figure is represented to us when God sayd to Jacob †††Gen 35.1 2. Arise and goe to Bethel and dwell there and make there an Altar to God who appeared to thee when thou steddest from thy Brother Esau Then sayd Jacob to his houshold and to all that were with him put away from you the strange Gods that are among you and cleanse you and change your Garments and let us arise and goe to Bethel that I may there make an Altar to God that heard mee in the time of my trouble and hath been with mee in the way which I have gone 15. Which History of Jacob signifieth nothing else but this viz. when Christ would with this Rachels Idoll Gods viz. our flesh and bloud depart from this servile house and goe to his Father then he would by his going forth when he should build the High Altar before God which Altar is himselfe lay off these our Idolls in humane selfe-will viz. every Imagination of selfe-love before the Altar of God in his Death and cleanse our Hearts viz. our soules Will and change our Garments viz. our flesh and bloud as this Text in the 35 Chapter cleerly signifies and wholly entendeth it that Christ would offer us up upon that same Altar of his New Testament to the God who appeared to us againe in Our trouble and Misery after the Fall in his Covenant of Grace 16. But that the Text of Moses Gen. 31. sayth * * * Gen. 31.20 21. Jacob stole away the Heart of Laban the Syrian in that he secretly fled away with his Daughters it hath the very same inward spirituall Figure conteined in it for the Word became Man and tooke Labans viz. the earthly Adams daughters and brought them by divine subtilty away out of Adams house into Gods house which in that place is called Stealing in that
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
into a light whereby the abysse becomes majestick and working Thus the false or wicked soule speakes it self onely into a source of fire 27. For it's will to the speaking which in God stands in the abysse which brings it self through the desire into the fire-speaking viz. into properties which goe not easily back again into the abysse viz. into the eternal One But if it goe back again viz. into the eternal one viz. into God then the fiery science becomes majestick and light and then is the Soule an Angel of God viz. an Image of the eternal divine science 28. But if the will continue in the fire as a magical fire source then is the soule that very fire-source Who shall now advise and perswade this fire-source seing it hath its ground in the abysse and is it self its ground The power of the majesty shineth through it but the desire shutts it up and maketh it dark so that the light cannot be manifest therein As it stands John 1. * * * Joh. 1.5 The light shineth in the darkness and the darkness comprehendeth it not They dwell one in another as day and night the soule in its imprinted desire maketh it self darkness 29. The eternal one viz. God is in it and it comprehendeth him not it maketh an angry God to it self where Gods word in the anger speaketh and formeth it self into nature and creature there it worketh in it self evil But if it stood still from its working the twinkling of an eye then it would dive again into the eternal one viz. into God and so the Divine science in the light would begin to worke in it and so it would come to repentance even as it cometh to pass with the Penitent Concerning which Christ saith †††Matth 18.3 Except ye be converted and become as a childe you will not see God 30. The soule 's will which hath it's ground and rise in the Divine revelation whence it is become a working life should and must turn again into it's mother out of which it proceeded and then it is as a child in the mothers womb and so in its mother it beholdeth God viz. the abysse of all beings and is new-borne in its mother that is the mother giveth it the light 's power and in that power it attaineth the ability to work Repentance and then the eternal unsearchable will of God which is called the Father of all beings begetteth his only Son viz his power of love in and through the * * * Or Roote science of the soule as in the particular or parcel of the whole will of God for the ground of the soule and God's eternal speaking word is one only ground undivided 31. And as wee know that the same only eternal begetting and speaking word expresseth it self in heaven viz. in the power of the light in holiness viz. the holy wisdome So also the same only word expresseth it self in the Hell of darkness in flames of Torment viz. in hellish Essences according to which God calleth himself †††Deut 4.24 Heb. 12.29 An angry God and a consuming fire for without and beyond the only word or speaking of God there is nothing So also it is to be understood concerning Soules as also Angels and Devils 32. In the resigned Soule God the Father expresseth the holy name JESU viz. the Grace Mercy and Compassion that is he begetteth Christ in it and bringeth the Adamical evil innate will through the suffring and death of Christ again into the eternal ONE where * * * 1 Cor. 15.24 the Sonne delivereth up the kingdome of the soule 's nature again to the Father 33. But if the soule will not stand still from its working of wickedness then the Father through the word speaketh Hell torment in the soule and the desire of the soule imprinteth and fixeth it self therein and its impression maketh the eternal gross darkness viz a Gulf between God and it and yet no strange †††Forinsâ—k foraigne speaker must be heere understod which from without shall speake into the soule but the word that is the soule it self speaketh it self thus into wickedness 34. But it hath lost in Adam the good speaking or expression of good viz. the Divine ability but of God's mercy it is inspoken or inspired again of Grace in Paradise as a self-centre of the soule and it stands now at present in the soule as a self-centre or principle and speaketh continually into the soule saying It should stand still from its false and wicked Imagination and then will that * * * Good speaking motion or inclination of the Spirit in the Minde good manifest it self again in the soule but if the soule will not stand still from its ungodly speaking then cannot the good inspeaking or inspiration manifest it self in the soule and so it cannot be converted 35. Therefore this is the conclusion that God in the false and wicked soule 's speaking cannot be good and in the resigned soul's will he cannot be evill in himself he is indeed good but not in that soule 36. God is only called God where his love is expressed and knowne and manifest operatively and feelingly of which the Scripture also saith * * * Deut. 30.14 Rom. 10.8 The word ‖ ‖ ‖ John 1.1 which is God is nigh thee namely in thy mouth and heart Also †††Luk. 17.21 the kingdome of God is within you * * * Psal. 18.26 with the holy thou art holy and with the perverse thou art perverse 37. In Heaven he is called God and in Hell he is called Anger and yet he is in the abysse both in Heaven and in Hell the Eternal one viz. the only good 38. And man can speake no farther or deeper concerning Gods will but meerly and only as in his manifestation through the word where the word bringeth it self into nature and creature There God willeth through the expressed word of evill and good as the Science of every thing is in the formed word so also is Gods will therein That same expressed word is in the Angels Angelicall in the Devils Diabolicall in man humane in beasts bestial and yet in it self in it's eternal speaking in the one is only God viz. one only holy word a ground and Root of all beings Note the Grace of God 39. Therefore salvation lieth not in the will of the soule whether it will suffer it selfe to be saved or whether it will stand still in its will not that it can take salvation to it self no it is given of Grace only the Divine Sun shineth into it in the abysse and it lieth in * * * The soule it whether with its will which it hath from God it will again for the twinkling of an eye dive down in its mother viz. in Gods unsearchable will and so it will attaine the ability 40. For the ability hath opened its mouth to the
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
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
moved and affected which Magicall constellations also t t t Or would be desired to be manifest and creaturall in the darke world thereupon it set its desire upon this mighty Prince and Hierarch 26. And hee viz. Lucifer turned himselfe away from the divine light into the fiery Mystery towards the darknesse whence the fire ariseth and so the Magicall Astrum of the Grand Mystery of the dark world apprehended him for his desire which the Verbum Fiat had extroduced through the fire in the light turned it selfe back againe thereinto and would be like the Creatour of all beeings and change himselfe and the Essence according to his owne pleasure 27. Thus he contemned the meeknesse in the light viz. the Second Principle which ariseth through the fire-death where the wrath or the Spirituall Essentiality of the wrathfull dark Property dyeth in the fire and out of which death of Devoration the Second Principle viz. the holy Love-world of great meekness and humility is generated and went back into the first Principle viz. in magiam naturae into the Originall of the Eternall Nature and would be an Omniscient Artist he would rule and domineer in and above the whole Creation and be a Co-former in all Properties 28. Thus the light was extinct to him for he made his Angelicall Essence which stood in great meeknesse and in fiery Love-desire wholly rough Austere cold wrathfull and fiery in the darke wrathfull property and the properties of Enmity instantly arose in him for in the light they could not be manifest but when the light extinguished they were manifest and he became a Devill and was driven out of the Angelicall world out of his own heaven of the Second Principle 29. Thus we are to know that the fall befell him from his creature for had he not turned away his creaturall desire from the divine meekness and Love in Pride and stubborne will to rule in the Matrix of the Pregnatresse which tooke him as a Player he had remained an Angell had he continued under Gods Love-Spirit and will then his anger-Spirit and will had not captivated him 30. But seeing he hath freely and willingly broken himselfe off from Gods Love-will he hath now Gods Anger-will in him wherein he must be a Manifestour and worker of the darke worlds Property for it would also be creaturall Heere it hath a right captive that can artificially act in Apes-sport and now as the darke world is in its property in its desire such is also its Hierarch or Creaturall Prince 31. And heere it is very requisite for us to know aright how man came to fall Man was created in the stead and place of extruded Lucifer understand the inward Spirituall man he was created in the same heaven according to the inward humane Soul and should possesse the Hierarchy which Lucifer had lost and hence the Devills Envy against man is arisen 32. But seeing God did well know that the Devill would Tempt him and not beteem him that honour the deepest Love of God viz. the high Name Jesus out of JEHOVAH hath freely given it selfe herein to regenerate this Hierarchy which Lucifer had defiled and to purge it through the fire and to introduce his highest Love thereinto and to overcome the wrath which Lucifer had awakened with Love and change it again into divine joy viz. into an holy heaven u u u Or unto which end the last judgment is appointed in which place the Last Judgement standeth and this is that which Saint Paul saith Man was chosen or elected in Christ Jesus before the foundation of the world was laid 33. And for this end God created man out of three Principles in One that being he did not live wholly in the Place of Lucifer that so he might help him for God saw very well according to the property of his wrath that Man would fall but he would bring him again through and in the Name Jesus through the corruptible Death into the Royall Kingdome whence Lucifer was fallen in whose stead the Man Christ God and man in one Person should sit as an Hierarck high Priest or the Great Prince of men in the Name and Power of Jesus out of JEHOVA 34. Therefore we are heere rightly to consider of the fall of man how he stood in Paradise and was tempted and what the Paradise was man stood in three Principles which indeed stood in man himselfe viz. in body and Soul in equall Accord and harmony but not without him for the dark world hath another desire then the light-world now the Image of God stood between three Principles all which three did set their desire upon this Image each would be manifest in Adam and have him in their Dominion for a Ruler and manifest their wonders through him 35. But hee viz. the man should have introduced his desire onely into the Sixt Property of the divine manifestation wherein he was created to an Image of God he should be wholly resigned to God he should onely live in the manifested Divine Word in obedience to God and not enter into his own will but introduce his desire into Gods will viz. into the sixt Property that so the manifested Word of God might be his will knowing and Doing even as the holy Angells doe so live and rejoyce onely in the Divine Will and melodise in the holy Ghost as he doth open and manifest himself in them according to the Divine wisdome and thus they live will and Act with a child-like minde and will 36. Paradise or the Garden in Eden did indeed stand with its properties in equall Concord as to man but the properties were in themselves an Awaked hunger each in it selfe which verily the Divine light did againe intoduce into a Temperature but the Devill opposed man in his Enkindled Envy and insinuated his venemous Imagination into the humane Property and Enkindled the humane properties in the Centre in the first Principle of the Souls Property wherein the Soul standeth in like Essence and Beeing with the Angells and Devills 37. Whence Adams Imagination and earnest hunger did arise that he would eat of the Evill and Good and live in his own will that is his will departed out of the equall Concord into the multiplicity of the properties for he would prove feele taste heare smell and see them as the Devill did perswade them also in the Serpent they should be as God and their eyes should be open in the properties which also hapned unto them in the Fall that they knew tasted saw and felt Evill and Good whence arose unto them sicknesse disease paines and Corruption or the dissolution of this carkasse 38. And being the Divine Providence did afore know that the Devill would tempt man Note and bring him into strange lust least he should long after the Centre of the dark world and become a Devill as Lucifer did God did represent unto him the Tree of life and of the knowledge of Good and
but heere lieth the vaile before the brightnesse of Moses's face by reason of the unworthinesse of the bestiall Man 2. For we finde that the woman was taken and formed in the Fiat out of Adams Essence i i i Or out of his body and Soule both in body and soule But the Rib betokeneth Adams dissolution or breaking viz. that this body should and would be k k k Or destroyed dissolved for in the place of this rib Longinus's Speer must afterward when Christ vvas crucified enter into the same and tincture and heale the breach in the wrath of God with heavenly bloud 3. Now when Adams hunger was set after the earthlinesse it did by its magnetick power impress into his faire Image the vanity of evill and good whereupon the heavenly Image of the Angelicall worlds Essence did disappeare as if a man should insinuate some strange matter into a burning and light-shining candle whereby it should become darke and at last wholly extinguish so it went also with Adam for he brought his will and desire from God into selfehood and vanity and brake himselfe off from God viz. from the Divine Harmony 4. Even then he forthwith sunke dovvn into a l l l faintnesse or impotency svvound into Sleep viz. into an unability which signifieth the death for the Image of God vvhich is immutable doth not sleep whatsoever is eternall hath no time in it but m m m Or with by the sleep the time was manifest in man for he slept in the Angelicall world and awaked to the outvvard world 5. His sleep * * * Signifieth or was the reall type is the Rest of Christ in the Grave where the new regenerate life in Christs Humanity n n n Or was to must enter into Adams sleep and awaken it againe to the Eternall life and bring it out of time into the Eternall beeing 6. But the breaking or dividing of Adams Essence when the woman was taken out of him is the breaking or bruising of Christs body on the Crosse from the sixt houre unto the ninth for so long was the Fiat in Adams Sleep o o o Or a making the Sex of Male and Female in the Separating of the Man and Woman for in such a space of time the woman was compleatly finished or brought forth out of Adam into a female person or Image 7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided p p p Text from the Man and woman Sex of Male and female and tinctured it with his heavenly bloud in the divine Love He said it is finished for before he stood in Adams thirst As Adam did thirst after the vanity so Christ did now fill or satiate this thirst of vanity with the holy divine Love-thirst and turned about the will of the Soul that it might againe introduce its thirst into God and when this was brought to passe he said now it is finished and converted Christ turned back Adam in his sleep from the vanity and from the Man and woman againe into the Angelicall Image Great and wonderfull are these Mysteries which the world cannot apprehend for it is as blinde in them as a man that is borne blinde is to behold this world but he that Regardeth and findeth them hath great joy therein 8. Eve is the right q q q Understand as to the right life which was then manifest but afterward disappeared for in her lay the womans seed which was to breake the monstrous Serpent of the earthly Eve magicall childe for she is the Matrix in which the Love-desire stood in Adam viz. the Magicall r r r Conception Impregnation and birth she was Adams Paradisicall Rose-Garden in peculiar Love wherein he loved himselfe For the Amassing or conceiving of the Magicall Impregnation or Incarnation or divine formation of propagation was or did stand in the conjunction of both Tinctures 9. And God said after the eating of the Apple unto them the womans Seed shall bruise the Serpents Head the Ground and Corner-stone lyeth here in this Matrix for the womans Matrix wherein the divine formation stood was as to the Right life heavenly being out of the heavenly Essentiality vvherein consisted the Right Paradise 10. But Adam with his Imagination brought earthlinesse and vanity thereinto viz. Selfe-will and then the holy part viz. Venus's desire which was the divine Centre in the humanity viz. the manifested Love-word in the Image of God did disappeare in this Matrix therefore Eve s s s Out of or by reason of from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer for Adam vvith his false Imagination had introduced this vanity so also the Devills desire thereinto 11. But the divine Love-will vvould not forsake this disappeared Angelicall matrix and gave himselfe by promise thereinto with the Deare and precious Name of Jesus who should againe awaken it in the Holinesse's property and bruise the head of the Devills insinuated desire and false Rebellious will that is destroy and take away the Might of its life and introduce it againe through divine Love into the First life and even in this holy matrix which the word and power of God did againe awaken in the sweet Name of Jesus in the Seed of Mary in the t t t Ayme mark or limit Bound of the Covenant the Serpents poyson in the Soule and flesh was destroyed 12. And this is the Seed of the woman dear bretheren observe it it is highly known The u u u Text the promised marke of the Covenant Ayme of the Covenant of Promise was pight or set into this Matrix but Eve was not the very childe for the part of the Heavenly Matrix stood disappeared in her but yet it was in the Covenant of God as the dry rod of Aaron which budded forth afresh did tipify unto us 13. Shee was indeed the whole Matrix of Adam but the holy part was shut up in her and the outward part of the outwrrd world with evill and good viz. the matrix of the third Principle which had indeed an halfe soule-like property but captivated in the prison of Gods anger the holy Covenant of Love Rested in the disappeared part in the midst of the awaked anger from which Covenant the Propheticall Spirit in the old Testament spake and prophecied of the future opening or manifestation in the Covenant 14. The greatest mystery is to be understood in the formation of Eve for a man must very entirely and intimately understand and apprehend the birth of nature and the originall of man if he will see the ground for she is the halfe Adam not taken onely and wholly out of Adams flesh but out of his Essence out of the female part she is Adams Matrix 15. The woman received no more from Adams flesh and bones save the rib in
into his Minde Temporall Goods for his own property he is no Christian but a childe of the Serpent for he suffereth his under branches to wither and keepeth away his sap and power from them and will not work forth fruits by his fellow-branches 82. We doe not hereby meane the wicked Idle Crew which will onely suck the sweet and not worke and bring forth fruit themselves in the Tree that they should be pampered to exercise pleasure and vanity but we speake of the twigs which stand in the tree and co-operate and would faine grow and beare fruit from whom the great branches of this world doe withdraw the Sap and hold it in themselves that they as leane overdript twiggs doe wither by and under their charge such are the rich Potentates and Nobles with them the Spirit of zeale doth heere speak so far as they doe keep and hold their Sap within themselves and suffer their small branches to dry up and wither and wholly withdraw the Sap from them they are branches on the tree of the Serpent which is grown up in the Curse of Gods anger and is reserved for the fire of Gods Anger saith the Spirit of Wonders CHAP. XXIII How God re-called Adam and his Eve when they were entred into Sin and vanity and awakened in the Serpents Ens and laid upon them the * * * Estate or calling or Ordinance Order of this toilsome laborious world and ordained the Serpent-bruiser for an Help or Saviour to them NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill and were become Monstrous by the Serpent Moses writeth of it thus Their eyes were opened and they knew that they were naked Gen. 3. v 7. and they sewed Figg-leaves together and made themselves Aprons Heere the Soule did even now know the monstrous Image and was ashamed of it that such a grosse beast with grosse flesh and hard bones should awaken or shew it selfe with a beastiall wormes-carkase of vanity in their tender delicate Body and they would have covered the same from the eyes of God and for shame crept behinde the trees so very ashamed were they of the foule deformity of the beast for the Beastiall Ens had swallowed up the heavenly and got the upper hand which they had not before known now they could not tell for shame what they should doe 2. The Serpents craft would not Heere cover the shame but did lay it onely more open and accused them as revolting faithlesse Rebells for Gods anger did awake in them and arraigned them now before the Severe judgement to devoure them into it selfe as into the darke world as hapned to Lucifer 3. And this is the * * * State Condition or Thing which caused the Earth to Tremble c. Place whereby the Earth trembled in the death of Christ and the Rocks clove in sunder Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death which Christ vvhen he destroyed death on the Crosse did againe Open at which the wrath in the Curse of the Earth and rocks shooke and trembled 4. And heere was the Soare combate before Gods Anger in which combate Christ in the Garden when he prayed and was to overcome this Anger did sweat drops of bloud when he said father if it be possible let this Cup passe from me but if it be not possible but that I must drink it thy will be done 5. Christ on the Crosse must drinke dovvn this wrathfull anger which was awakened in Adams Essence into his holy heavenly Ens and change it with Great Love into divine joy of which the drinke of gall and vineger being a mixed Draught which the Jewes gave him was a type signifying what was done invvardly in the humanity of Christ. 6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup which God the Father had filled to Adam in his anger the same Christ must drink off and change the anger into Love therefore said Christ is it possible then let it passe from me but it was not possible to overcome the anger unlesse the sweet Name Jesus drinke it into it selfe and change it into joy then said Christ Father thy will be done and not the will of my humanity 7. Gods will should also have been fulfilled in Adam but he exalted his ovvne will by the Serpents craft now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it but the holy name Jesus brought it into the death of selfehood that it must dye in the wrathfull death and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony 8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne before God and all holy Angells and the Devills did mock and deride him that this Image of God which should possesse his Royall Throne vvas become a monstrous Beast and into this Scorne Christ must enter and suffer himself to be reviled mocked spit upon whipped crowned with Thornes as a false King for Adam was a King and Hierarch but become false and Rebellious 9. Heere Christ stood in his stead and was condemned to death for Adam also should have been judged by Gods Anger Heere Adam that is Christ in Adams humanity stood in his stead Adam should have been rejected as a curse even as a scorne before Heaven and Earth and and in Sum the vvhole processe of Christ from his Incarnation unto his Ascention and sending of the holy Ghost is Adams estate what Adam had merited as a malefactour Christ himselfe must take upon him in Adams person and bring againe the life out of death 10. Adam was made by the word of God but he fell from Gods Love-word into his Anger-word thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image and introduced the great Love Ens into the Ens of the awakened anger and changed the Angry Adam in Christ into an holy ONE 11. Moses describeth it very clearly but the vaile lyeth before the beastiall man that he doth not know him for he saith And they heard the voice of the Lord God Verse 8 which walked in the Garden when the day grew coole and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees 12. Moses saith they heard the voice of the Lord God which walked in the Garden what is now this voice which was or stirred in the Garden for Adams eares were dead to the Divine hearing and were awakened in the wrath he could not in his own might heare any more Gods holy voice for he was dead as to the Kingdome of Heaven as to the
of his Love-will There were enough and enough in this world if Covetousnesse drew it not into a selvish propriety and would beare good will to his brother as to himselfe and let his pride goe which is from the Devill 22. He runneth with great pride and Belly-carking onely to the Devill in the d d d Into the Abysse bottom-lesse Pit he will be Noble and better then his brother but whence will he have it did not God give but one life to man and out of that one cometh the life of all men 23. But that he phancieth to himselfe that he is more Noble and Gentile therein then others and vaunteth therewith is an Apostacy and fall from God and his word for in the word of God was the onely life of man which the Word breathed into the created Image and this same One onely life is from Eternity and never had any beginning wherefore doth man then bring in a strange life thereinto that doth disquiet and disturb the onely life now it must come to that pass that he doth either with his will and desire enter again into the Onely childlike life and forsake all whatsoever he hath introduced or else remaine for ever in disquietness in that his infoisted Essence or life 24. Now then being I must forsake all whatsoever I have introduced into my selfe for propriety and that the same is onely my e e e Losse or dammage hurt wherefore then doe not I forsake this false desire which bringeth Death and hellish vexation and torment into me better it is to quash and destroy the desire then afterward the Substance with great Anguish and sadnesse as it is a very difficult and painefull combate when a man must come to destroy the Substance in him by an earnest Conversion into the child-like life 25. But if the Free-will doth in the beginning break and quell the desire amd lust so that the lust becomes not Substantiall then the Cure is already produced and afterward there need not be such an Earnest Purpose and Endeavour as he must have who is to depart from his Contrived Abominations and forsake and destroy that Substance or matter which he hath forged and made in his minde and yet it must come so about or else he cannot attaine the Gates of the Eternall Onely life which God gave to man and if he reacheth it not then he also f f f Or enters not into Paradise reacheth not the Gates of God 26. For the onely Eternall life must be introduced into the Nothing without or beyond every creature and g g g Substance or thing being for it hath its Eternall originall out of the Nothing viz. out of the divine understanding and it is in a disquiet Source in the Something unlesse that its Something be also bent and set with its desire into the nothing and then the Something is a joy to the life that the life of the Nothing in it selfe may dwell and work in Something 27. For God in reference to the creature is as a nothing but if the creature introduceth its desire into him viz. into the Nothing then the Creature is the Something of the Nothing and the Nothing moveth willeth and worketh in the Something of the Creature and the Creature in the Nothing and in this Working no Turba can arise for it is its own Love-play a mutuall Loving it selfe and it stands at the end of Nature with its life 28. Thus we understand what inheritance Adam hath left us viz. the Curse and the vaine desire and we consider the outward man in its life as a monster of a true humane life unlesse that the pretious noble minde be borne againe in the Spirit of Christ else the outward Centre in the Minde is a Serpent 29. And in this Serpent the Grosse Beast which is from the Astrum and foure Elements doth sit and holds possession in the house of the minde and according to its beastiall property produceth various desires one desiring this another that and causeth manifold figures in the Mindes of men one maketh in his minde a fixt h h h Project devise or matter Substance another a shattered ruinable matter that which he maketh to day that he breaks down to morrow and hath an unconstant Beast in the Minde falleth sometimes upon this sometimes upon that and often changeth his minde 30. But he that brings up a fixt Beast he holdeth it in him for his Treasure and vaunteth therewith as if it were the virgin-childe and gathereth up Earthly Treasures for his beastiall pleasure and yet before God he is onely a foole with his beast for he must leave it to the Earth and the judgement of God 31. But he in whom the Virgins child is borne he treadeth the beast in the Minde underfoot and must indeed suffer it outwardly upon him to creep and faulter as a Laden Asse that must carry the earthly Sack but he hath enmity with it as God said to Adam I will put enmity between thee and the Serpent and between the Womans Seed and the Seed of the Serpent which shall bruise the Serpents head viz. the Serpents Beast This monster of the Beast in the earthly minde the true man doth bruise the head of its desire and Might 32. Thus a godly man must have enmity in himselfe and trample under foot the monster viz. the Serpents childe and continually kill it for if this beastiall Serpents Seed i i i Or had not been were not impressed and wholly incorporated in us God would not have said I will put enmity between the womans and the Serpents Seed the enmity is within man and not without man with the Creeping Serpent this Serpents Seed in man is the Devills riding Horse his strong Hold and Fort where he is able to dwell in man 33. And therefore because the Devill was a Prince of this world and still is so in the Anger it is his will and Ayme to possesse the Image of God which God created in his stead and to rule it under his jurisdiction and bring it into his Kingdome and this the Curse of Gods anger hath brought along with it which now worketh mightily unto Destruction 34. And on the contrary the Serpent-bruiser worketh unto Eternall life and the humane Minde stands in the midst of these in the free-will to which the free-will doth k k k Inoculate or incorporate Engraft it selfe therein the minde worketh it bringeth up a beast and also an Angell or a beast and a Devill according to the outward world a Beast and according the inward spirituall world an Angel or Devil 35. Here a grain of seed is sown which standeth in three Principles and is fitt or pregnant to bear a creature in and to all three for the Divine possibility from Gods manifested word in love and anger viz. the Verbam Fiat lyeth therein as the free-will conceives it selfe so it begets or generates an Ens and in the Ens
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
will come who carrieth it in his mouth and it is also a messenger declaring that Babell shall soon come to its End by this Sword and be given to this Sword to be devoured 27. Now saith reason wherefore did not God examine this Ens afore out of which he created the Earth and man out of the same Earth before he created the Earth and man forsooth deare Reason heere thou hast hit the matter right Gods Omnipotence and omniscience must serve thy turne whereby thou art able to bring all things into Gods will as rationall phancy dictates hearken o Reason dost thou know whence the Earth is generated thou saist through the Word viz. in the Verbum Fiat I say so too now what was this word Here looke upon the Earth and the whole Creation and thou wilt see what the desire of the word hath brought into Essence out of the spirituall Ens thou wilt every where see good and Evill and finde out Gods love and anger 28. The Word was a full Spiration from the spirituall fire-and light-world according to which God calleth himselfe a Strong jealous angry God as to the fire and a mercifull Loving God as to the light 29. Now if God should have a a a Nulled abolished or taken away quelled the first Principle viz. the fire-Source in the Ens of the Earth out of which it was created whence should the light have its might doth not the Father viz. the fire-world beget the Son viz. the light-world but now being the word in the fire-world was vehemently enkindled by Gods motion to the Creation as we may see by the Coagulation of the Stones if we were not blocks and had onely calvish understandings wherewith then should this Fire but especially the enkindled Ens in the Coagulation be reduced and brought againe into the light into the Equall Temperature and harmony Gods Love must then onely doe it 30. Now how will or can a creature viz. a fire-soule or Angel come into a creaturall being or formation if the fire-Source were not moved and stirred in an especiall manner Like would onely then remaine in Like and if it be onely a meere Likenesse then it hath its Sport with and in it selfe as it was from and in Eternity and therefore the unchangeable God hath moved himselfe according to the fire and light and stirred up the fires property that he may make him a play and melody viz. a formed Word out of himselfe that there might be a play before and in the un-formable Word 31. Now we doe here understand this that if God should have againe introduced the enkindled Ens out of which the Earth and man were created into the un-formable Word viz. wholly and fully into the likenesse into the Love then no creature might have been produced or brought forth for every Soules-Spirit yea the Angels and vvhatsoever liveth must be a stirring or working fire 32. Now no fire-Soure can be generated out of the perfect likenesse unlesse the likenesse doth move it selfe yet the Eternall likenesse viz. God had before moved himselfe in his Mystery with the creation of the Angelicall Thrones now if he should have changed this motion which was Enkindled and also poysoned by the Hierarck Lucifer with false distemper into Love before he had created the Earth and man then he must yet once more have moved himselfe according to the fires property if he would have created another Hierarck and Angelicall Prince 33. But being that might not be he created the Earth and out of the Earth Man out of the first motion and breathed into man the Light-and fire-soule out of that breath of his manifested and moved word viz out of the first motion for out of the first motion of the word another Prince should come into the princely created Throne of Lucifer and take in and possesse the first motion 34. And God appointed the Judgement to the first motion and tooke away Lucifers Domineering Fire-Sword and gave it unto Adam and afterward introduced the deepest Love of God in Christ into Adam and brought the Moved Word againe into the likenesse viz. into an Eternall Confirmation and gave Adam in Christ the Fire-Sword over the fallen Prince Lucifer 35. For Adam viz. the corrupted limus of the Earth should in Christ its first enjoyed Prince judge with this flaming Sword as Christ hath told us that the Saints shall judge the world understand the Enkindled Ens of man and of the Earth should judge the false Prince of Lies who had perversely changed the Truth in the holy Ens into Lies and corrupted it with such false desire 36. But beeing the Ens of man was corrupted and could not God out of his deepest Hiddennesse introduced the most holy Ens into the Corrupt Ens of man viz. into the heavenly part and brought the outward part also through the Sword of the fire and death into the inward into an Eternall likenesse or temperature And thus there is heere a Looking-glasse for Reason if it be illuminated of God It will then understand us heere but if it be not then there is not any possibility to understand this 37. And we faithfully and seriously warne the caviller and carper not to say it is a blasphemy let him first put away his Calvish and Beastiall Eyes and looke us heere in the face before he takes upon him to censure and cavill at us it hath far another A. B. C. then Reason hath It must have its Birth a degree deeper 38. Thus we are able very well to understand the casting out of Adam wherefore he was tempted and driven out of Paradise being his Ens was somewhat enkindled by the Devills poyson he could not possesse Paradise and therefore God drove him out from thence with the Sword of judgement into death and corruption and yet gave the promised word of his deepest Love to be with and in him in the Ens of the heavenly worlds-being for a sure and certaine Covenant wherein Adam and his children should Trust and beleeve that at the end and accomplishment of this time he would in this Incorporated Word bring them againe with the introduction of the holy Ens out of death through the fire-sword and clean cut off the false infection and lust with the Sword of judgement and set them as Angels of God in the place of fallen Lucifer and this is the mystery of the Angel and Sword of Paradise 39. The Angel did beare the Name of the Covenant out of which God would manifest Jesus viz. the High and Almighty Prince and it was even this Angel which afterward wrought many wonders upon the Earth who was with Abel Sem Enoch Noah Abraham and Moses who appeared to Moses in the fire-sword of flame in the bush and brought Israel out of Egypt and went before them in a fiery Pillar by night and in a cloudy Pillar by day who gave them the Law in the fire and at last brought them by Joshua being
have its power and prevalency 18. And here we are rightly to know how Gods Love and Anger are in continuall contest understand in the manifested Word in the limus of the Earth and in the Ens of the humane property out of the Earth for the Anger Ens is stirred up and driven by the Devill and desireth continually to devoure the Love Ens and possesse this Kingdome in the Anger Ens. 19. The Anger Ens desireth to have man for it hath its King in Lucifer and the Love Ens desireth also to have him for it hath its King in Christ and therefore Christ must bring the humane Love Ens through death and the Anger Ens and open another Principle viz. another Kingdome and leave Prince Lucifer in his own Anger for his free-will had chose it him 20. Thus also the free-will in Cain did chuse the false viz. the Devills-will but thou saist was then the murthering-will wholly rejected it did d d d Reprobate or abandon NOIE reject it selfe but if the free-will had againe conceived in the Love Ens it would have been againe borne anew yea even after the murther which we leave unto the judgement of God whether it were so or no seeing the Text in Moses doth give him so bare a name in despaire for the word out of which the Name Jesus was made manifest was given to call poor lost Sinners to Repentance and not the righteous ones who were apprehended in the Love as Christ said 21. Cain was a type of the first corrupt Adam in Sin and Abell was a type of Christ the second Adam viz. of the virgin-childe for the Tree of evill and good began in Adam and so likewise the fruit did forthwith appeare viz. Christs children and the children of the Devill and the Serpent 22. Now reason saith was Cain then wholly conceived of the Serpents Ens in the Anger of God and predestinated to damnation Answer no He was conceived of the Ens of Adams soule and body and so also of the Seed and Ens of Eve her body but the Monster in the matrix of Eve did environ the sown Seed and it was that which did seduce and beguile him but the marke and Aym of the Covenant lay hidden in the Ens of the Soul and body for the Ens of the Seed of Adam and Eve was out of the heavenly disappeared limbus and then also out of the earthly awakened limus but the will of the Serpent and of the Devill took possession of the house as the like was in the Devill who was an Angell but the will of the darke world took possession of the house in him and got the upperhand so also it was here in Cain 23. But thou askest how this came so to be hear and see thou fair child in the will of Adam and Eve what their desire was before and after the fall they onely desired the Earthly Kingdome as we see that Eve was so wholly and onely minded for when she brought forth Cain she said Gen 4. Verse 1. I have gotten a man who is to be a Lord she thought him to be the bruiser and breaker of the Serpent he should take in and possesse the earthly Kingdome and expell the Devill she did not consider that she should Dye to her false earthly fleshly will and be borne anew e e e Or with in an holy will and such a will she also brought into her Seed and the like did Adam also 24. And hence now the will in the Souls essence did arise the tree brought forth a twig out of or like it selfe for it was Cains desire onely that he might be Lord upon the Earth and being he saw that Abell was more acceptable in Gods Sight then himselfe his free-beastiall will in him did elevate it selfe to slay Abel for Cains Ayme and endeavour was onely about the outward world to domineer and be Lord and master therein but Abel Sought Gods Love 25. Thus there are yet Two such Churches upon the Earth One which onely seeketh worldly pleasure might honour and the outward God Mammon and Mausim and therein it lodgeth the Serpents child the other which seeketh the virgin-child and Gods Kingdome and must suffer it selfe to be persecuted reviled reproached and killed by the Cainicall Church as Cain did to Abel 26. For the Devill will yet be continually a Prince of this world in the Serpents child and if the virgins child which bruiseth the head of the Serpent be not manifest in the Serpents child then the Devill is and remaineth Prince and Host in the house of the Soul as hapned to Cain 27. And doe but understand the ground aright in the birth of this world two Kingdomes lie manifest viz. Gods Love Kingdome in Christ and the Kingdome of Gods Anger in Lucifer these two Kingdomes are in Contest and strife in all creatures for the Originall of all Spirits is in the Contest and in the Combate of the fire the light is made manifest the fire is a cause of the light Gods anger is a cause that God did yet once move himselfe in his deepest Love in the Name Jesus and thereby vanquish the Anger 28. Now what can the Love doe if the free-will espouseth it selfe to the Anger or vvhat can the Anger doe against it if the free-will conceiveth in the Love and destroyeth the Anger must it not hold still and suffer it to be done and though it doth oppose and rage against it yet the Love pierceth quite through it and changeth it into Joy the Anger is the root of Love as the fire is the root of the light but in the Free-will is the understanding which maketh it selfe to what it pleaseth 29. Dost thou not see this in the Earth that the free-will in the Ens of the word hath made it selfe stones metalls and Earth the stones and Earth are not the free-will but the free-will hath introduced it selfe into such an Ens and by its Lubet and motion introduced the Ens into a Compaction or coagulation there was no other maker there but the free-vvill in the formed and manifested word thou mayest indeed see wonders enough 30. Behold the unreasonable Creatures as wormes toads Spiders and other wilde venemous and horrible Beasts and thou shalt see somewhat in very deed if thou beest not dead but thou saist God hath created it so yea Right his desire in Love and anger hath amassed the Ens with the motion and compacted each Ens according to the free-will into a forme there was no other maker there but the free-will in the word 31. The desire in the word was the Fiat which introduced the free-will into an Ens thus the same Manifested Word is yet in all things and hath the Fiat viz. the desire in it selfe As the free-will in every thing introduceth it selfe into a Spirit even so the Fiat formeth and Signeth each thing every Root bringeth forth from it selfe a branch of its own likenesse
of these Serpentine wolvish Pharisees and also of the verball Titular Christendome 16. As the false Serpents-child is a monster and fool before the Angelicall world so likewise the children of darknesse doe account and esteeme the children of the light for fooles for there must be a contrary that the one might be manifest in the other if the Anger had not taken hold of the humanity and devoured it into it selfe then the deepest Love of God would not have been manifest in Man 17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation as the same may be known in Christ the true Son of God gave himselfe into our Image which was awaked in the Anger that so he might be made manifest with his Love in the Anger and change the same into joy 18. Christ gave our humane Image to the Anger of his father to be devoured in death and brought his life into death and yet manifested his Love in the life which death had devoured and brought forth the life in Love through the death as a Grain of corn which is sown into the earth the same must dye in the earth but out of that mortifyed grain growes a fair new body even so the corrupt body of Adam shall and must be offered to death and the Anger and out of the Death and Anger the body of the divine Love shall be manifest 19. It was exactly Typified and prefigured in Cain and Abel how it would be in the Succeeding and future generations being Abel outwardly did beare the Earthly Image and yet in the Spirit he was an Image of heaven his outward body in the Corruption was onely a e e e Text Larva or strange disguâ—sed person visard before the outward world for there was another Spirit hidden therein which was not of the outward worlds Essence and property therefore because he was not wholly a right childe of the earthly world it would not suffer him being as a strange childe in it for the Devill was Prince in the wrathfull Essence in this world who would not that a childe of the light should spring forth through the wrathfull Essence and be in his Garden 20. Thus the Image or person of Cain and Abel is a true figure of the false and then also of the holy and true children of God of the outward Sinfull corrupt and mortall Man and of the inward now regenerate holy man when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens then Adams earthly Image must dye in Christs death and if it now be that the outward body must yet live it is onely a scorne and foole before the Heavens Image and so also before the naturall f f f All naturall men life of this world 21. For so soon as Christ is borne the Sinfull life is condemned to death and standeth in scorne and open shame before all the false children in the Anger of God as an whore in g g g At the house of correction or whipt through the streets Bridewell whom other whores likewise help to deride and scoffe at and yet they doe but onely judge and condemn themselves thereby for if Christ be born then the judgement passeth upon the false beastiall life and that man must stand in the judgement of God as a malefactour and be termed a foole a Heretick and be jeered scoffed and reviled yea even utterly defyed and slaine that the Monster may be judged before Gods Anger but those that doe it are the children of the lusty pampered and well-fatned Anger of God whom the wrath of God useth for its Instrument for God is a Spirit therefore he accomplisheth his judgement by a materiall h h h By some outward substantiall meanes or Persons Image 22. For so soon as Abell did in his Offring put on or attract the Love of God in the Covenant anew into his humane desire and comprehended or amassed the same into his Essence then forthwith the judgement passed upon the externall mortall Man and Gods Sword of Anger tooke him which Cain executed and slew the outward body of Abel and at this time also the judgement passed upon the false Image of the Anger in Cain for he stood there and cryed My Sins are greater then can be forgiven me 23. This doth now hint and point at the figure of Christ how the Anger of the Father must i i i Or swallow up devoure the life of Christ in death and when as the Anger had devoured the life in death then the holy life of the deepest Love of God moved it selfe in the death and the Anger and devoured the death and anger into it selfe whereat the Earth trembled and the Rocks clove asunder and the Graves of the Saints opened 24. And so likewise the Love-fire k k k Good and evill now mixed and in contest one with the other and the Anger-fire in the place of this world which wrathfull fire was enkindled in the Creation when the Apostate Lucifer fell shall at the Last Day be again changed into the Divine joyfulnesse and be Avalled or swallowed up in the Love understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher but l l l Lucifer HE remaineth in the darknesse in the first Principle 25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God viz. Religion as this Contention continueth still to this day the Cainicall Church is not yet one with the Abelicall 26. Now saith reason I see it well enough that all contention and strife ariseth from Religion but what is the ground and most undoubted cause and reason thereof behold this is the Cause set before thee the false Serpents childe which is Evill and good and then set before thee the virgins-childe borne of Christ and then thou hast the fundamentall Cause exactly drawn to the life before thine eyes 27. The Cainicall Church drives a suttle Trade with externall Ceremonies and will appease God with some externall thing or other it will be outwardly an accepted and adopted child it must down right be called honest godly holy and heavenly it adorneth and trimmeth up it selfe very finely and standeth mightly upon its Calling which it hath it selfe Ordained and Instituted it makes a very specious and Renowned shew in the white sheepes cloathing and therein lodgeth the High Priest of selfehood without Christs Spirit and rules and masters the worke of the outward letters and whosoever learneth to transpose and compose the same boldly and bravely according to their forme of forged opinions he is an high Priest in their Office and Order he putteth Christs garment of innocency on him for his Cloake and Covert 28. The other party of the confused cainicall Church cryeth out and holdeth forth the Goodly glistering childe to m m m
prevaile and would Sever it selfe into a selfe-fulnesse and breake it selfe off from the Love Ens yet not as a Darke Source but as a Source of selfefull Lust and also of fiery Strength and might 19. For out of the Ens of Cain as the same was in the Centre of the Begetting nature in the wrestling wheele of life arose his will and out of the will the desire and out of the desire the Substance in which Substance the false minde is understood wherein the dominion of the outward did forme and fasten it selfe whereinto the Devill also in the wrath of nature croap in with his desire and desired the Lordship and domination of this world in Selfehood as the fallen Devill doth alwayes desire domination in the Place of this world in the inward Eternall and outward Temporall nature 20. But being the word of divine Power and Holinesse had i i i Or espoused it selfe incorporated it selfe with a Covenant of Regeneration into the womans Seed viz. into the disappeared Ens of the Spirituall worlds Essence that it would deprive the fiery wrathfull will proceeding from the Centre of the darke world of its fiery might of Selfehood thereupon after Cain there Sprung forth out of the humane Tree a Sprout out of the Aym of the Covenant viz. HABEL whose Name in the Language of nature signifieth an Out-breathed Angel which in the first will of the Essence whence the soule ariseth had formed and fixed it selfe in the Centre of light in the Love-desire and penetrated quite through the fires Centre whereupon the fiery desire did desire to cutt off the Earthly life which hath its Originall out of the fiery desire as its propriety for which cause Abel and all his * * * Or Successours Posterity became Marters 21. For this is the Doar of Christ who must give himselfe into this Death of the wrath and Penetrate the Humane Centre of the Soules Originall according to the fire-world with the Love Ens viz. with the deepest Love of the deity and change the fiery wrathfull desire of the darke worlds Essence into Love 22. Adam was the Stock of the universall humane tree but when Eve was made out of him then the tree was divided according to two Principles not wholly in the Essence but according to the nature and quality of the Centres of fire and light for the Centre of the light viz. the ground of the Love-desire did stand in Eves Matrix but it disappeared as to the Creature in her fall therefore the Divine Word did k k k Espouse betroth or promise re-inhest it selfe therein to a Centre of Regeneration 23. Now Cain and Abel were the two twigs which grew out of this tree from the property of both Principles viz. of the fire and light and they were a Type of the whole Tree with its fruit which it would bring forth but being Abel was a type of Christ who was to be conceived without the help of man onely and barely of the incorporated word in the Seed of the woman who should suffer death for Man therefore Abel must passe through without branches and fruit for the fruit which Christ should bring forth was to Generate anew the humane tree and not produce other twiggs out of his Loyns and therefore Habel also being the type of him should not generate any twigg out of his loins for the line of the Habelicall Seed remained in the Covenant and pointed at Christ who should spring forth out of the Habelicall Line and againe manifest the spirituall worlds Essence 24. Therefore Adam must bring forth another branch by his Eve out of the vitall Tree which was to be like Adam in his Image viz. SETH which Name doth signifie in the Language of nature a forth-running or leap where a glance or aspect of a Love-will ariseth out of the fiery will which notwithstanding is withheld and hindred by the outward worlds being Essence and Substance viz. by the Corrupt house of flesh 25. Now Christ must come to help this captivated forestalled and obscured will which notwithstanding hath its first ground out of Gods love and free it from the band of wrath wherewith the divine Ens was captivated for this was Christs Office not that he should beget but give himselfe into the Generation of Seth and Redeeme Seth and his branches from the wrath and regenerate him anew in himselfe he was not to beget children to this world but to bring forth Seth out of this world and bring him in himselfe into the Spirituall world 26. Now in Seth the Line of the Covenant went forth in which Christ would manifest himselfe according to the humane Tree but in Cain the line of the wonders viz. of nature and its Government went forth Genesis 4. v. 17. for Moses saith that unto Cain was born * * * Enoch Hanoch and he built a City and called the Name of the City after the name of his Son Hanoch now Cain was the first man borne of a woman and Abel the Second whom he slew 27. Now Moses saith that Cain built a city whereas indeed if we would goe meerely upon reason there were not men who might be able to build a city and inhabit it for the Spirit doth here make a vaile before the understanding which lyeth in the Word Citty for he saith Cains Son was called Hanoch and also the City now this is verily true but the Spirit in Moses looketh upon the root of Cain and Adam how the Tree Evill and Good hath opened and displayed it selfe into its boughes and branches for by the Name of Hanoch the Spirit looketh upon the property of the branch viz. of Cains Son intimating what kinde of people would arise from thence viz. a * * * Or Common-wealth City and Dominion of the outward world in Selfehood for in the Language of nature it is to be understood in the Name 28. HANOCH signifieth a forth-breathing of life and a re-assuming to a Selvish contemplation a childe of Selfe which in nature doth introduce it selfe into a selfefull Dominion and will so that it doth Imagine and frame in its Minde a Dominion or Region Country or City desiring and aspiring in its will to be a Tree or Prince of men for when the humane life departed from the Spirit of God into selfehood then it would be a Peculiar Selvish Lord which will 's Son was Hanoch viz. a City or Amassed Substance to a Selfe-full domination and Government 29. From which Government and dominion the branches or children were borne concerning which the holy Spirit complained in Noah that * * * Genesis 6.3 they would not suffer his Spirit to reprove them any more for they were a tree or branch sprung forth from the tree of Selfefullnesse from which the wordly Principalities and Superiorities have taken their rise and Originall for when the humane life fell unto the Stars and the Spirit of the outward world then
life and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
outward world and how it should afterwards be among them and what Hunters would arise over them and compareth the humane Dominion to an Hunter who hunteth for Beasts to catch and slay them and thus it would be also among them that these Hunters would Hunt after Men to take them and bring them under Slavery and Servitude and chase and course them too and fro by their Bloud-Hounds bite tear slay and devoure them by war and murtherous acts and tame and bring under all with force fury and violence and excellently well manage the Government of the Hunter in their own selfe assumed Power 34. For Man was fallen under the possession of Gods wrath in nature the same forced forth it selfe now with its desire and formed it selfe into a Government according to the outward Constellations and the foure Elements as they doe build up and break down even so did this Hunter doe with his Beasts in his Sport 35. Here the world may take an exact Looking-glasse to behold it selfe in it is the true Originall Ground of the worldly Dominion and * * * Lordship Rule and although the same ground of Government hath an internall spirituall Originall yet it is in the outward forme onely before God as a beastiall Huntsman-ship among the Beast-men who must be bound and tamed 36. For the inward spirituall Government standeth in great humility in an Angelicall forme whereunto God also created man if he had but remained in Paradise then he should have had no need of the Hunter but being he would be a Beast God ordained him also an Hunter who might keep under the wilde unruly beastiall men and the Hunter and beast are both alike before God in this worlds beastiall property but being it may not be any otherwise God holdeth it for his naturall Order for he hath given every thing its Government Station and Order 37. But it is to be lamented that this Hunter doth hunt slay and devoure the Tame humane beasts which doe not belong to his Game but what shall we say or wherewith shall the children of God excuse themselves or quit themselves of this Hunter before God seeing every man beares externally the Hunters Hinde on him over which the hunter of nature hath power the inward spirituall man must leave his outward Beast unto the Hunter for his outward Beast is also evill 38. The spirit of Moses setteth under Hams linage twenty nine Names which came from Ham 29. Names which intimate the twenty nine properties proceeding from the third Principle viz. from the spirit of the outward world hinting how the formed word should be manifested through the outward nature both in Tongues and Properties whence the Governments and Orders of Countries and Nations have had their rise albeit each property hath again its externe Birth like as one branch or sprout of a tree doth produce and bring forth other Twigs yet the spirit in Moses doth point at the chiefe head root and the properties under these Names shewing what kinde of people should arise from thence and what their alterations and their finall conclusions should be all this lyeth hidden under their Names 39. Thus Ham hath twenty nine Names of his children 29. and he is the thirtieth twentie nine is the set Numbers of his children and childrens children under which the number of the end lyeth in Hams Government and Dominion Thirty is his whole Number whereof the Prophet speaketh 30. that this Ham would sell the righteous One for thirty pieces of Silver and give the same for a Potters field as a Pot is accounted of in reference to its maker even so is the fleshly man Ham in regard of God he taketh his thirtieth number which he ought to bring into Gods Kingdome and giveth it for an earthly vessell which doth resemble a field and in that doth sell the righteous one who lieth hid under the thirtieth number in the word of Power thus the righteous one under the thirtieth Number doth by the death or mortification of Hams flesh Sever himselfe from the twenty nine Numbers of these properties which have gotten the upper hand in Ham for in the thirtieth year the Righteous one viz. Christ did separate himselfe unto his Office and in the thirtieth Number lyeth this same Mystery this is understood by our fellow-schollars and onely hinted at in this place 26. Names 40. Sem hath in his line of Propagation twenty six Names and he is the twenty seventh 27 th Name And the spirit in Moses speaketh very hiddenly Gen. 10. Vers. 24. saying that he was the Father of all children of Eber and Eber begat two Sons the Name of one was Peleg for at his dayes the world was divided 25. and the other was named * * * Or Jaketan Joktan all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks he hath under them a single inward eye upon the line of Christ for he saith that Sem was the father of all the children of Eber although Eber be first in the Third degree after Sem yet the spirit looketh so punctually upon the word in the Covenant wheresoever it doth open it selfe in a Line 41. For EBER signifieth in the forming of the word as much as a Sound or manifestation of the word out of the Centre and saith further that he begat Peleg and called him so by reason of the division of the earth the spirit doth not onely look upon the outward division of Lands and Countries but much rather upon the Line in which stood the * * * Or Mark. limit of the Covenant for in Eber the limit of the Covenant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg and the line of Adam and Christ did there sever it selfe in the two bretheren as afterwards it did among the children of Abraham and Isaac with Isaac and Ismael and with Jacob and Esau thus likewise it was here with Peleg and Joktan externally the world was divided and internally the Kingdome of Christ and the Kingdome of the world Not that we are to understand that Joktan did not remaine in the Covenant onely the spirit doth here looke upon the motion of the Seed in which line the limit or marke of the Covenant was to be moved wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens and manifest it selfe in the Humanity 42. The Names of Sems children and grand-children are meere intimations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch where these same properties were brought forth out of the Stock into Boughes but here into Branches 43. The spirit in Moses a a a Gen. 10. from 26. vers to the 30. setteth * * * 14. Names fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees
which all People are as yet blinde 61. But the time is neare and the morning Star is appeared if any be able to see but the Babilonicall whore hath blindfolded all so that all Nations walk in the Night her Abominable whoredome is come before the most High who will blot out her shame which hath defiled the heaven This thou shalt soon finde by Experience in thy Drunkenness saith the Spirit of Wonders from its own Root CHAP. XXXVIII A cleare manifestation of the beginning of the heathenish war how Abraham delivered Lot his brothers Son and of the Royall Priest Melchisedeck of Salem to whom Abraham gave Tithes HEre we see very clearly Gen. XIV what the Imaginations purposes intentions and undertakings of men have been even from their youth upward how they have brought themselves out of the Image of God into halfe beastiall and halfe devillish properties viz. into Pride Coveteousnesse and selfefull domination in like manner as the Devill desired the same and therefore was cast out from his Kingdome 2. For here the Gentiles and the children of Ham at Sodom and Gomorrah and in the whole Region thereabouts did now begin to exercise their domineering Power among whom Abraham was onely a stranger and dwelt in the Plaine of Mamre as in a wildernesse where he kept Cattle but the Gentiles did tear and rend for the Kingdome of this world and for the externall might and power striving how one people might rule over another whose will and Dominion hath continued even to this day and hath received its beginning from the heathens and the children of Ham viz. from Babel from the divided tongues 3. When the Powers of the formed word viz. the properties of Nature did divide themselves and each introduced it selfe into a Selfishnesse then Strife and enmity did arise among them for the Centre of the nature of the darke world hath obtained his Dominion in the fallen property of man for men were as dead to the Kingdome of God viz. in the Love and humility and lived at present to the outward Stars and the four Elements 4. Also the Devill had built his strong hold in the Serpents Ens in man therefore they sought onely after that which made them Great and Potent in the world and yet we may see how the Devill did onely foole and Ape them in the wrath of God so that they sâ—ew one another and esteemed Temporall pleasure higher then their life which is the greatest folly under the Sun that man should bring his life into deaths danger for a poor silly pride sake whereas yet he knowes not whether he shall hold and possesse that for which he murthereth killeth and slayes 5. And we see how soone the Devill in his envy and pride ruled in them for though they had the whole Earth before them to possesse and many Countries and Islands were un-inhabited yet they undertake warre that so they might but domineere over one another and rob and plunder one another thus the Devill as mans Enemy brought them into his pride that they might serve him 6. T is not in vaine that Christ calls him a Prince of this world he is a Prince according to the property of the wrath of the darke world in and according to the same property he ruleth man in body and Soul in will and minde 7. For all war and contention doth arise out of the nature and property of the dark world viz. from the four Elements of the Anger of God which produceth in the creatue Pride Coveteousnesse Envy and Anger these are the four Elements of the darke world wherein the Devills and all evill creatures live and from these four Elements ariseth warre 8. For although God bad the people of Israel drive out the heathen and wage warre yet the Command was wholly from the Angry zealous God viz. from the fires property for the heathen had stirred up the wrath and indignation which would devoure them but God so far as he is called God desireth no warre yea he cannot desire any thing that is evill or destructive for he is according to the Second Principle onely Good and giving and giveth himselfe to all things 9. But according to the darke worlds nature he is an Angry zealous God and a consuming fire if his wrath be awakened according to this property he desireth to consume all that moveth and enkindleth it selfe therein and from this property God bad Israel fight and Smite the heathen for his Anger was set on fire in them and they were as wood cast into the fire which the fire desireth to consume 10. Therefore the wrath of God bad one Nation slay another that it might even out of his wrath be taken away otherwise the fire of his Anger would have Enkindled it selfe as hapned to the five Kingdomes of Sodom and Gomorrah thus the wrath of God did satiate it selfe in the life of the wicked which it devoured into it selfe in that they slew one another 11. As it yet now adayes so comes to passe that oftentimes men cry unto God for to give them Successe and Victory against their Enemies that they might murther them but God giveth them not victory therein but the Sword of his Anger which they awaken with their prayers fierce desires and will were they true men and children of God they would need no war for the holy Spirit doth not wage war but he onely loveth and giveth but according to the property of the Anger he consumeth all un-godlinesse and wicked doings and is thereby more blown and stirred up in indignation 12. For the more a man addeth wood to the fire and stirs it the more it doth elevate and enflame it selfe untill it devoureth whatsoever it can reach the like also is to be understood concerning the zeale of God this Enkindled Anger-zeale of God was set on fire in Adam and it did devoure his Image of the holy world and passed from Adam upon all men 13. For they which were in the line of the Covenant had the Enkindled zeale according to the first Principle viz. according to the Soul and body also in them the one not better then the other the Serpents Ens lay as well in Abraham and his children according to the Enkindled Soule and according to the grosse beastiall property of the mortall as in the Gentiles except the Line of Christ in them which was not the Sinfull mans Selfehood but it stood in Gods power as the heaven standeth in the world and yet the one is not the other and as the heaven stands in hell and hell in heaven and yet the one doth neither confound or comprehend the other or as the night is in the day and the day in the night or as the light of nature dwelleth and shineth in the darkness 14. Thus we are to understand how the children of the Saints have waged war against the crew of wicked men and drove them out viz. in the Anger 's property which managed
Abraham in a vision and established the Covenant with him in his Seed and how Abrahams faith laid hold of the Covenant which God accounted unto him for Righteousnesse and how God commanded him to offer Sacrifice and what is thereby to be understood MOses saith After these things it came to passe that the word of the Lord came to Abraham in a vision and said Gen. XV. Vers. 1 2 3 4 5 6 7. feare not Abram I am thy Shield and exceeding great reward but Abram said Lord God what wilt thou give me seeing I goe childlesse and the steward of my house hath a Son this Eliezer of Damascus and Abraham said further To me thou hast given no Seed and lo this son of my servant will be mine heir and behold the Lord said unto him he shall not be thine heir but he that shall come forth out of thine own bowells shall be thine heir and he commanded him to goe forth and said looke towards the Heaven and number the Stars canst thou number them and he said unto him even so shall thy Seed be Abraham beleeved God and that was counted to him for Righteousnesse 2. In this portion of Scripture lieth the Root of the Christian Faith for God said to Abraham that he was his Shield and Reward that he would give him the seed out of his loins God would be Abrahams reward and give him a Son of his own whose Seed should be as the Stars in heaven which are innumerable and his Stewards son should not be heir viz. the Animall humane Seed full of the Serpents Ens shall not inherit but Gods Reward Gods Ens He would give in his Reward into his Seed viz. into the Power of his loines which should be a Seed like unto the Stars of Heaven he looked upon the Seed in the Covenant viz. upon the Eternall Kingdome which should be as the Stars in Heaven so pure bright clear and innumerable and this Abraham beleeved and it was imputed to him for Righteousnesse 3. Beleeving here is this much viz. he received and laid hold of the word he tooke it into his desire viz. into the humane Ens the Aym in the Covenant in the formed Compounded word viz. in Abrahams nature and property Received the Speaking word of God viz. the Promise and both these were formed into One and in this One Abrahams faith was Right for God counted the word which Abraham received into his faiths desire unto him for Righteousnesse for propriety and for Justification 4. For thus received or in-taken word justified the creaturall word viz. the expressed created word understand that word which had formed it selfe in the humane property and brought it selfe into a creature and put it selfe forth out of the Three Principles into an Image in which Image the Selfe-will had through desire and lust elevated it selfe with the darke worlds property viz. in the fire of Gods Anger and introduced it selfe into an Earthly grossenesse into which Grosse Image the Devill also had introduced by the Serpent his Ens will and desire 5. Now the living Eternall-Speaking holy word came forth out of the Light 's and divine Love's property to help this Ens this compacted Word and created Image and became its Reward this same Abrahams naturall word and power received into it selfe and this same Word of God intaken and fixed in the desire justified Abrahams Corrupted word it was his Righteousnesse the same destroyed the Anger and ruinated the Devills desire and will understand in mans Ens viz. in the formed word this was effected 6. For there is no Faith without Gods word and power therefore Abraham did now take Gods power and promise into his Ens in him and formed or conceived the same into a Substance of his Spirit this was the Faith of Justification that Gods word and the humane will and desire came into one spirituall Substance Thus God accounted the Received or in-spoken Apprehended Word unto Abraham for Righteousnesse viz. for propriety and this is the ground and root of faith that he tooke in or imprinted Gods promise into his desire as his very own and let not the same passe from him in Doubt as Jacob did who tooke the word of promise into him and said I will not let thee goe untill thou dost blesse me and wrestled the whole night with the word of Power untill he obtained victory so that the promised word gave in it selfe to him for propriety viz. to a blessing or a great Reward as here in Abraham 7. Thus understand us very accurately the Incorporated word of the Covenant in Paradise which God promised to Adam concerning the bruiser of the Serpents head did here at present wrestle through Jacobs formed word of the humane property with the new promised word viz. with the living word which did at present move it selfe in him and would that the corrupt humane Ens might be blessed with Gods Love that the wound might be healed and it did long and pant after the fulfilling of the Covenant that God would be pleased forthwith to introduce the holy Ens of his heavenly essentiality into mans Essence that Christ might be born out of Gods and mans Essence therefore Let Christendome know that Faith is not onely an hystory or knowledge but a reall Substance 8. Faith is nothing else but the uniting of ones will to God and the receiving of Gods word and power into the will that so both these viz. Gods will and mans will become both one Substance and Essence that the humane will be even Gods will and even then Christ in his Suffering death and Resurrection is accounted unto his own humanity for Righteousnesse so that man becomes e e e Viz. Christ· Christus or the Anointed understand according to the spirituall man and thus we put on Christ in Abrahams faith and are twiggs shoots and branches in his vine and the Temple of God he that teacheth and beleeveth otherwise is yet in the compacted un-contrite or un-cloven Tongue of unbeleefe in the whoredome of Babylon 9. This is the true reall ground of our Christian faith that as Abraham put on Christ in the faith so we also at present doe receive and in our heavenly part of the humanity put on Christ in his humanity according to the heavenly worlds Essence in the same flesh and bloud which Melchisedech represented and brought to Abraham in the heavenly bread and wine viz. in the Type thereof yea wholly receive it into our Ens of the heavenly worlds Essence which dyed in Adam and become alive therein and arise from death in Christ and dwell very essentially with our spirituall man in him and even then he is our own Righteousnesse we in him and he in us Onely One Christ One God One Faith One Tree in the Paradise of God in the Stem which is God and in the Power and vertue thereof which is Christ and in the branches of the tree which are we Christians wholly One Tree
For in Abraham the inheritance of the true Sonship was again manifested but Ismael was not born of the inheritance of the Sonship but of the rejected Seed but now God offered again out of free-Grace his holy inheritance in Abraham that he would generate the rejected Seed in this new Mother which gave in it selfe into Abrahams Seed again in himselfe to a childlike Seed 57. Not that the rebellious Runagate Adamicall will in the Selfe-hood in Ismael should be received into this Mother no the same is wholly cast out with Ismael in all respects from the filial Inheritance he cannot be born anew unless he dye to his selfe and own willing and come in a converted will to God in Christ as the lost Son who neither wills nor desires any thing from a naturall proper Right but onely that the Lord of the Goods would have Mercy on him and receive him again to be a Day-labourer This converted will God doth * * * Text. Engraft or in-linage take in to his gratious free-given inheritance viz. into the goods of Abraham in Christ and maketh it to be Heir in Isaac's goods viz. in Isaacks freely given Inheritance in Christ. 58. Ismael was cast out from Abrahams viz. from Gods goods that he might come unto his Son to whom he gave the whole inheritance and entreat him for the filial inheritance for the naturall Adamicall man had lost it and that which was lost was again freely given to the Covenant of Abraham viz. to the blessed Seed that is to the man Christ and he now doth freely give it unto them who come unto him 59. All men who come unto God the Father and pray unto him for the Eternall * * * Or Sonship Adoption unto all them he giveth the Adoption in his Son Christ unto whom he hath freely granted the whole inheritance viz. the Hierarchie of mankinde viz. the possession of the Throne of the Angelicall World even in the place of this world and given unto him all the power of rule and dominion as he said Matth. 28.18 all power in Heaven and in Earth is given to mee of my Father 60. For God the Father ruleth the place of this world in his Son Christ and all men who now come unto God they come to him in Christ who is the Lord viz. the mouth of his Father 61. Christ is the Staffe wherewith he guides and feeds his sheep in Christs voyce all poor Sinners who turn to God are born to a new will and life and in the filial birth in Christs voyce they dye wholly unto the own will of selfehood in Christs death 62. For Christ is dead to the humane Selfehood in the Fathers Anger and buried with the will of Selfe in the eternall death and is risen again in his Fathers will and liveth and ruleth to all eternity in his Fathers will 63. God the Father introduced his Voyce and Word viz. his manifestation into the Seed of Abraham viz. into mans will of Selfe and brought that will of the humane Selfehood with his own introduced voyce into the death and into hell which death and hell were manifest in the Selfehood of mans own will and in the Power of his manifested voyce He did destroy the death and hell in the Voyce and Word of mans Selfehood so that man should not any more will to himselfe but what he now willeth the same he must will in the manifested voyce of God 64. So long as Ismael * * * Or would take the inheritance willed in the voyce of his scorning contemning Selfe he could not be heir of these introduced free-given goods but when he hath turned to God and forsaken the will of Selfe then God also sendeth the Angel to him even while he is in his Mothers Wombe and saith * * * Gen. 16.9 Return again to the free and humble thy selfe under her hand and thou shalt live 65. For Ismael was run away from God in the wombe which signifies the fugitive runagate nature of man in Selfehood and in the Mothers wombe God sent him an Angel to recall him noting that * * * Note all wicked men are called inwardly by the voyce of God while they are yet in the wombe and also the time of their whole life in their own essence and beeing Onely the naturall will of Selfehood stoppeth its hearing so that the voyce of God is not manifest therein 66. That is like as the Sun shineth all the day long and giveth it selfe unto every Essence which will but receive its power so likewise the voyce of God soundeth through all men to recall and reclaim them the whole time of their life so soon as the Seed is sown in the wombe the voyce of God is sounding or working therein to a good fruit but on the contrary also the voyce of Gods Anger soundeth in the Essence of mans Selfehood there is a continuall combate betwixt them as with heat and cold that which gets victory of that is the fruit this strife continueth as long as man liveth in this world 67. Therefore we declare with good ground that men ought not to make conclusions concerning the children of Gods Saints as if God had so out of his purpose begotten one to condemnation and hardned him that he could not come to the Adoption and chosen in himselfe another that he could not be lost it is a meer groundlesse fiction There is no footing or foundation at all for it either in the book of Nature or in the holy Scripture it proceeds from the Abyss and bottomless smoaky pit of darkness and hypocrisie 68. By the * * * Or the Stems Tribes of the Saints in whom the divine Covenant hath opened it selfe viz. by the Patriarchs as Adam Noah Abraham Isaac and Jacob there are alwayes two figures represented viz. Christ and Adam a good and an evill man 69. Cain Ham Ismael and Esau were types of the corrupt man and Abel Sem Isaac and Jacob were types of Christ who opened himselfe in this line and set himselfe forth before the corrupt children of Adam as a light and Preacher to convert them 70. For * * * Joh. 3.17 God hath not sent his Son to condemn the world viz. the poor corrupt man but he hath therefore sent him into the world among the Godless crew of evill men to teach and call them and those who have a willing desire to hear he will save even those that have but a sparkle of the divine Ens which is capable of hearing in them The quickning and renewing voyce of Christ doth cry and call in that little spark which is in all these that is it bloweth up that little spark that it may become a divine fire 71. And that we may open wide the eyes of the blind Selfe-named Christendome and also of the Jewes in their boasting that they may not so brag and stand upon their knowledge as if they onely were
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
and V for the S is the character of the holy fire and the V is the character of the efflux issuing forth or Emanation out of the fire 43. Thus the Name Jacob was in the fullness of time in the Ens of Mary changed into the Name Jesus which understanding hath been as dumb and dead both to the Jewes and Christians being no Nation doth any more understand its own language and contend onely about the Compaction of the formed nature of the outward name and understanding the Mentall Tongue none will learn to understand how the same hath formed imprinted and * * * Modelized Ideafied it selfe in the words and Names in the sensuall tongue and yet the whole understanding lyeth therein without opinions if we were not so very blind and shut up in ignorance suffering selfe in pride to rule and govern us we should soon attain to the deepest understanding but the Antichrist beareth the supremacy therefore Esau onely ruleth in the understanding Gen. 25.27 28. 44. And Moses saith further And when the children were grown up Esau was a cunning Hunter and a man of the field and Jacob was a * * * Honest. plain man and dwelt in Tents and Isaac loved Esau and loved to eat of his venison but Rebecca loved Jacob. O thou wonderfull God how very simply and plainly are the greatest Mysteries typifyed and deciphered who can be able to understand without thy Spirit from whence it was that the pretious man Isaac in the Type of Christ loved the naturall man in Adams corrupt Image Esau more then Jacob in the Type of Christ in his figure if thou hadst not in thy knowledge vouchsafed mee to understand the same I must be here even stark blind but it is thy Counsell O Lord that we know thee and thy time is born that thou revealest the Secrets 45. Moses saith that Esau was an hunter and a man of the field and the Father loved to eat of his venison and loved him above Jacob here stands an externall figure as if Isaac loved Esau for his Activeness cunning skill or worldly exercise and loved him more then Jacob so wholly hath the Lord the heart of the wise and of his children in his hand that his children must not in their will doe what they please and oftentimes well understand but what God wills 46. Also we herein see how oftentimes God withdrawes the Mysteries from the most holy that they must be even children in them and although they beare the divine play in their Hands and t is their work and exercise yet they must have a child-like Heart in the understanding thereof as it may be seen here in Isaac 47. He loved Esau more then Jacob why so the Ens of Christ lay in him which ruled him for Christ should love his Enemies viz. the corrupt Esau and his naturall children him he loved more then his divine nature for he brought his divine nature into the death of the corrupt Adam and loved * * * Not his sin in the nature but his poor undon nature by sin which he by death freed from sin and death Adams corrupted nature more then his holy Ens which he for mans corrupt natures sake gave into the fire of Gods Anger that so he might redeem it in his Love of this Isaac was here a figure in the Image of Christ who loved his Hunter in his Evill nature more then Jacob he did not love his iniquity but his child-like nature to which he would do much good as Christ loved us in our Adamicall nature and did us good he did not Love us according to the will of Sin in us as Isaac also did not therein Love his Son Esau but according to the Fathers nature and property according to the child-like filial nature The inward figure stands thus 48. When Isaac intreated the Lord that his Rebecca might conceive his naturall desire with the * * * Earnest longing lubet of the divine Ens of faith entered into Rebecca whereby Rebecca was opened and so the naturall Love of Isaac which was environed with faith was propagated in his seed and opened it selfe in Esau Isaac's love did not open it selfe in Esau as to his corrupt nature I say not according to the kingdome of the nature of this world but according to the Covenant according to the Second Principle viz. according to Gods kingdome which the externall nature in him had not as yet apprehended as the divine Ens in Abraham did open and manifest it selfe according to the Second Principle and not in the mortall corrupt Adamicall nature of the outward world the like also is here to be understood in the figure in Esau. 49. Not that Esau did receive the Ens of Christ in the Covenant as Jacob but his Fathers Love-desire in which the hidden Covenant stood unmoveable now there was thus a Conjunction with his Fathers naturall Love for Every property loveth its own likeness especially if the likeness be proceeded forth from the Essence or thing Loving as Esau was conceived in Rebecca of his Father through his Love-desire 50. And it even denotes that the divine Ens in Gods Love in Isaac loved the miserable humane nature to redeem it therefore God manifested his Love in Abrahams faith and introduced the same into an Ens so that this same Love which God gave to redeem mankinde should Love the humane nature in its shut up abandoned condition as in very truth the true reall Adamicall nature ordained by God was shut up in Esau and on the contrary the kingdome of the wrath had the outward dominion Now to redeem this the spirit in the Covenant through Isaac's nature Loved his Son Esau viz. the filial nature and not onely because that he was an Hunter of the creatures 51. Yet here also by this Hunter we are even to understand the same as is set down before concerning * * * Gen. 10.9 Nimrod who was a mighty Hunter before the Lord for this whole description of the first book of Moses is Gods Spirits figure type or representation where he * * * Or Sets forth as in a Map playeth with the kingdome of nature and then also with Christs kingdome and he hath so pourtrayed delineated and typifyed the Acts of the holy Patriarchs under his figure that we may clearly see in all the histories the glance or allusion of Gods Spirit how he hath delineated and set forth to the life the kingdome of Christ and the kingdome of nature and also the Devills kingdome in the wrath of the Eternall nature and neither the Jewes or Christians hitherto have had a right understanding of the same which among the Patriarchs was rightly understood in its true meaning 52. But afterwards when their children and posterity gave no heed unto the same but disregarded the true understanding and loved their Evill nature more then the spirit in the Covenant then the understanding was
and bless thee for unto thee and unto thy seed I will give all these Countries and I will perform the Oath which I sware unto Abraham thy father that is 12. Remain but stedfast in my will and then I will give thee after this life-time the kingdome of nature according to its inward good ground for possession and propriety and I will perform and ratifie my Oath viz. Jesus Christ whom I promised thee in thy fall and whom I introduced into Abrahams faith unto thee for ever and I will in the kingdome of nature wherein thou must in this Time stand work labour toil and be in need and distress even * * * Gen. 26.4 multiply thy seed as the Stars in heaven and give thy seed all the wrought powers and workes to an eternall propriety and through thy seed all the Nations of the earth shall be blessed that is 13. Through thy Ens of faith which in Christ viz. in the Aym and limitt of the Covenant shall be manifested in the kingdome of thy nature and creaturall property and become man in thee all nations viz. the whole Adamicall tree shall be blessed and therefore * * * Gen. 26.5 because Abraham obeyed my voice and kept my charge commandments wayes and lawes that is Abraham hath received my working word into his Soules desire and obeyed my voice in its operation which divine operation is the Command law and form out of which operation also God shewed Abraham by the Circumcision the figure of the kingdome of Christ that the same should cut off the Sin and vanity which figure God called his charge law in the Covenant and his Statute 14. The spirit of Moses doth now proceed further in the relation of this figure and signifyeth under the outward history of King Abimilech how that Abimilechs servants Gen· 26.18 19 20 21. and Isaacs servants contended about the wells of water and that Abrahams and Isaacs servants digged the wells of water which wells were continually stopped up by the envy and enmity of the Philistims by which figure the spirit secretly signifieth how the children of the Saints viz. the Patriarchs Abraham and Isaac have alwayes digged in their Ens of faith for the wellspring of life in the Covenant and have also obtained the knowledge of the Messiah 15. But these wells were continually covered and obscured by the Devill in Gods Anger and by their earthly Reason untill they apprehended and laid hâ—ld of the promise of the Messiah in faith and then thâ—y said we have digged a well Gen. 26.32 33. and have found of the water of life the same Isaac called * * * Or Saba Sheba and therein hinteth at the Sabbath Christ as he also forthwith saith that thereupon the place was called Beer-sheba viz. a contrition and breaking of the Anger and envy of the Devill in Mans property to signifie that the SABBATH Christ viz. the spirituall well-spring is truly called BEER-SHEBA viz. a contrition of death where the Sabbath introduceth it selfe into death and brings forth the fountain of life through death 16. At which fountain the children of Gods Covenant did pitch their tent and waited upon the promise untill the same fountain was opened in the humanity and flowed forth out of Christs bloud and death of which the poor Soul drank and thereby was brought into the Eternall Sabbath where it was redeemed and freed from the strife of the Philistims viz. from the contention of the Anger of God and of the Devill as the History in this Text doth clearly signifie thus much in the High Tongue which the spirit of Moses hath thus represented in the figure and doth play with the description of this figure 17. As indeed the whole Old Testament is a figure of the New and the New a figure of the future Eternall world wherein the figure shall stand in divine Power and the Spirit of God shall in Eternity play with his deeds of wonder to which end also he hath created Man and * * * Or inspoken inspired the power of his voyce viz. the living word into him that so he might be an Image of the Eternall word with which Image the Eternall Spirit will play and work wonders that so there may be a joy and knowledge in the Eternall wisdome 18. Now when as the spirit of Moses had pointed out the figure of Adam and Christ under an history he proceeds and further Relates how it must go with the children of God in this time shewing in what desire the poor soul in flesh and bloud lieth captive and is continually vexed and tormented as here Isaac and Rebecca for the Text saith * * * Gen. 26.34 35. When Esau was forty yeares old he took to wife Judith the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite which were a grief of minde to Isaac and to Rebecca and in this place he speakes no further of these wives or their children to signifie that it is a figure whereby he alludes at something else which Reason looks upon as very strange and wonders that God should yet permit two evill women to be with holy Isaac through his Son Esau with whom he and his fair blessed Rebecca must live in trouble vexation and opposition so very secretly doth the spirit of Moses set forth his figure that Reason must even be blind in it The spirituall figure is thus 19. The * * * 40 yeares of Esau. forty years of the Age of Esau or of Isaac after he begatt Esau signifieth that Adam with his Eve when as he was man and woman and yet neither of them did stand in Paradise ‖ ‖ ‖ Adam 40 Dayes in Temptation forty dayes in the Temptation or Proba and had joy with his fair Eve viz. with his * * * Or feminine female property in himselfe 20. But Abimilech viz. the King of this world had introduced his lust into this fair * * * Or feminine female Rose-Garden viz. into the Tincture of Venus understand into the holy life of Love in Adam and stirred the Centre of the Souls nature whereupon Adam became lusting and longing to take to him in his property yet two wives viz. the beastiall wife according to the beast-like property out of the four Elements and the Astrall Sydereall or Starrie wife from the Constellation or Astrum of this world which wicked woman did awaken in Adams female property which he took up to wife for his lust as Esau did the wives of scorn and mockery with whom he caused meer grief of minde and lamentable perplexity to himselfe and his Right female property and we indeed do still suffer and endure the same and must consume our time with them in misery and lamentation 21. Further this figure denoteth the * * * Israel 40 yeares in the Wildernesse Forty years of Israel in the wilderness when they did eate Manna and
viz. the first Adamicall depraved man for the first Adam had lost his first birth given him out of the divine Word in the creation and could not any more be blessed out of his Centre 11. For the Soules will was broken off from the Eternall word of divine holiness and had given it selfe into the Centre of the first Principle viz. into the wrath of the Eternall nature into the SeVeration of the speaking word viz. into the opposition and contentious Contrariety whence also Isaac blessed Esau with the word of Strife when he said unto him in the blessing Thou shalt live by thy sword and break thy brothers yoke from off thy neck signifying that now the depraved nature in him was become a Servant of Gods Anger and should now beare and manage the Combate which Adam had raised up in the life's properties and be a Servant of the same 12. But that Isaac did not understand this thing and would have blessed Esau with the blessing of the Covenant and given him the Scepter in Zion doth shew unto us that Isaac and all the holy children of God although they be born again of the New-birth in the line of the Covenant do not apprehend and understand the internall ground of their Essence wherein the kingdome of God worketh and is in power so as to be able to do any thing thereby in Selfe-will but God turneth this internall ground of the place of God as he pleaseth and the Soul must see to what he doth as here Isaac must see to what the Lord had blessed by him Gen. 27.4 13. For Isaac said to Esau That he should make him ready Savory meat such as he loved to eat and then his Soul would bless him but now this blessing stood in the Line of the Covenant in which Christ should spring forth not in the Soules might but in Gods might for the soul of Isaac and of all the children of Adam were as yet with the Soules root on the band of Gods Anger which Anger this internall incorporated Line of Grace should destroy in Christs death and wholly incorporate and unite it into the Line of the Covenant 14. Therefore the Soules will in Isaac should not propagate the blessing of this Covenants line and give it to the kingdome of the * * * Or soules Soul-like nature viz. to the first-born Esau and first Adam for the soul was a cause of the destruction the fires-tincture received not the might and strength of the new vertue for its might should be broken viz. it s proud Lucifer who likewise is the very same but the lights tincture which disappeared in Adam when the fires might introduced dark earthliness thereinto which Tincture sprang forth again afresh in this Covenants line in the power of the in-spoken and promised incorporated word of Grace the same had the might and power of the Blessing 15. The seed of the woman viz. the lights tincture and vertue should bruise the head of the fiery Serpent and change the soules fiery might into a meek Love fire the fiery Soules will shall and must be wholly transmuted and turned into meekness 16. As this disappeared lights tincture was brought from Adam into the woman viz. in to Eve which when it was in Adam was his fair Paradisicall Rose garden of peculiar Love wherein God was manifest and being now the figure of the new birth was represented in Isaacs Blessing therefore also his wife viz. the blessed Rebecca must come as one who also stood in the Line of the Covenant and set forth the right figure of Christ viz. Jacob in the place of the blessing to signifie that Christ should be manifested in this Covenants Line in the Seed of the woman viz. in the lights and fires-Tincture and assume the soules nature from the power of the light that so he might rule over the fiery nature of the soul and change the same into the power of the light 17. Now Rebecca Isaacs wife was here in this place a figure of the virgin Mary who brought forth Christ viz. the blessed of God who should bless Esau and all the Adamicall children and it was so ordered by the Lord that Rebecca should so carry it for she understood that the blessing viz. the scepter of Israel did rest in Jacob. 18. For being the scepter in Zion lay in the seed of the woman viz. in the virginity the same scepter was here also stirred in the seed of the woman so that a woman must bring forth the Covenants line to the place of God the Fathers blessing which was in Isaac and the mans will viz. the Souls naturall fire-will must come behinde and be a servant of Gods wonders and see what God hath don with him 19. But that it appeareth to be as a deceit or cunning Suttlety in that Rebecca did so instruct and put on Jacob to take away the blessing from Esau as if shee Loved Jacob far above Esau therein Reason hath blind eyes for through the Devills cunning the curse came into the world and through the divine cunning in the Love the destruction of death and hell came again into the Soul the divine cunning killed the Devills cunning 20. Understand it aright all cunning ariseth from the lubet or desire the Devills cunning arose from the false lubet or lust so likewise Gods lubet came again into the womans seed into which heavenly matrix the Devill had insinuated his lust and destroyed the devills lust 21. It was of God that Jacob obtained the blessing wholly contrary to the minde and will of Reason for he stood in the figure of Christ and Esau stood in the figure of the depraved Adam 22. Therefore Esau was an hairy or rugged man signifying the monstrous beastiall property which had awaked in the Fall through lust Now when Adams lust had brought it selfe to substance then the flesh became gross and beastiall Thus the beastiall part swallowed up the heavenly in it selfe and death was manifested in the flesh and we see here in this figure very clearly typified how it should be 23. Isaac would bless the beastiall man in Esau this God would not the divine blessing belonged to Christ but the depraved Adam could not be capable of receiving the blessing of God unless Christ take this rugged beastiall skin or form which Adam had put on as here Jacob could not be blessed unlesse he had on him the hairy Beast-like skin 24. God the Father set before him our misery in his Covenant in Christ in our humanity which he assumed for Christ must enter into our humanity Note and walk in our hairy form and destroy our death of the beastiall property as it is written * * * Isa. 53.4 Matth. 8.17 1 Pet. 2.24 He took on him our sickness and laid on himselfe our Grief 25. For as Isaac took hold of his son Jacob in his hairy skin and felt whether he was his first-born Son to whom the
the humane Ens and Substance in the power of the Eternall word 15. In which word the Holy Name Jesus viz. the highest Love of the Deity hath unfolded and manifested it selfe in our humanity which he hath assumed which sole Love of God in the Name Jesus hath overcome the wrath of the Eternall Nature in our soules which is from the Fathers property in the Anger and hath changed it into the Love of the Divine Joy and hath broken the still Death which hath severed us from the life of God and hath manifested the Divine life of the highest holy Tincture in the Eternall speaking Word of the Divine power in Death and hath made Death to be Life and so our Soule in this Divine power is together penetrated and pressed through Death and the Anger of God 16. And it is in no wise to be so taken as some say that the substance wherein the Word is become Man proceeded not from Adam but as some Erroneously say the virgin Mary proceeded not from Mankinde shee hath outwardly onely taken upon her a humane Body from Anna and is not of the seede of Joachim but is an Eternall virgin chosen by God for this purpose before the world was 17. This Text teacheth us otherwise where God sayth Through Thee and thy seede not through a strange Divine seede onely but through thee and thy seede with the entrance of the Divine substance Christ should break Death in Adams Soule and Body and destroy Hell in Adams soule and body which was manifested or revealed in Paradise 18. For heere lay our Sicknesse and Misery which Christ tooke upon him as a yoke Christ sacrificed his Fathers wrath which was kindled in our humanity and awakened his highest Love in our humane and his holy Bloud his holy Tincture entered into our humane Death and Tinctured our in Adam faded heavenly substantiality which faded in Adam when he brought earthlinesse and the false will thereinto and raised up our faded heavenly substance with his heavenly living substance so that Life sprung up through Death and this was signified by the Dry Rod of Aaron 19. Therefore that is not the true meaning as some say Christ hath assumed a soule from the Word in the Eternall virgin Mary so that Christ as one come from God and his soule in the Humanity of Christ hath one and the same beginning 20. They were indeed united in the Incarnation or the becoming Man so that they are inseperable but the true Ens of the soule which the word assumed in the Name Jesus was of us Men from the female Tincture viz. from the true Adamicall soule yet from the property of the Light which was severed from Adam and put into the woman that this property of the Light might transmute or change the fiery Masculine property againe into the Love and Divine Humility and that the Masculine and feminine property might be quite changed into One Image againe as Adam was before his Eve when he was neither Man nor woman but a Masculine Virgin 21. Therefore Christ tooke his soule from a Woman viz. from a virgin and yet was a Man so that he rightly stood in the Adamicall Image and brought the averted severed properties of Life in which our will had broken it selfe off from God againe into the Temperature and union viz. into that ONE 22. For Adam turned his will from the onely will of God and Jesus Christ tooke our soule againe into the onely will of God and turned the will of our soule in our Humanity which he assumed into the onely will of God againe 23. But that the Reader may be throughly and fundamentally informed what our soule and what the Word that became Man is compare one with the other it is thus Our soule before the beginning of the humane * * * Soulish soules creature was an Ens of the Word of God in the Word Joh. 1. and yet it was inspired or inspoken from the speaking word of God into the humane Image in a Naturall and creaturely Life and formed in an Image of the Eternall speaking Word This Creaturely Life of the soule turned it selfe in Adam away from the divine speaking into an owne will and speaking and was in this respect broken off from the most unsearchable Substance and seperated from God 24. Into this Seperated Word viz. into the soule The onely Eternall divine speaking word gave it selfe in againe and turned the will of the soule againe into the Eternall one viz. into Gods Eternall speaking Therefore the soule is indeed from the Eternall word but Christ viz. the highest Love of the Deity did not take a new soule out of the Eternall speaking but our soule viz. the word which was once spoken or formed in Adam viz. our humane Soule into his Love-speaking in the Grace and union of the Deity 25. God spake againe into our poore fallen soule in Paradise immediatly after the Fall the Covenant and Roote of his highest Love and Grace through the Word as a Centre of Grace to Conception and to the New Regeneration 26. And in Abraham he Manifested the Covenant which Abraham layd hold on with his desire and received it after a spirituall manner as an Ens to the Tree but it lay without Substance in Man onely as a spirituall Forme and Modell or Idea of the Powerfull Word 27. Which word in its spirituall Figure in the virgin Mary was at the Limitt viz. at the End of the spirituall forme where that same spirituall forme of the Word of God was comprehended in a Substantiall Ens and therewith also in like manner Our humane substance as to the soule was comprised in the Image of the Word and as to the substance of the Body in a humane * * * Frame or Formation Building forme and was a selfe subsisting God-Man 28. This comprised Spirituall Image which was the Seede of Faith which Abraham laid hold on in the Faith was invested on Isaac and from Isaac on Jacob and to Jacob sayd God * * * Gen 28.14 Through thee and thy seede shall all the People of the Earth be blessed viz. through this seede of Faith which Jacob had received from his father Isaac in this Line of the Covenant which Line of Faith had incorporated it selfe in the Humane Property according to the inward ground of the second Principle viz. in that Image of the Heavenly worlds substance Extinguished in Adam 29. In which incorporated Ground the limitt of Gods Covenant remained in a spirituall forme till Mary and was propagated from Man to Man as from Adam and Eve along to Mary and there the Word of the Divine Power was moved and Essentially assumed our humane Flesh and Bloud together with the soule and quickened the Extinguished heavenly Ens in the seede of Mary as to our Part which manifestation penetrated and pressed also into Maries heavenly substantiality so that shee became living as to that heavenly virginity which disappeared
also that God will not work in the love of our selves in that wee love and honour one another according to fleshly lust worldly honour and Riches where Men flock together associate and love one another according to their Greatnesse State Riches Glory Beauty Bravery and Pleasure of this World 29. But the Spirit of God requireth humble faithfull and sincere love where the soule is resigned up into God and seeketh not its owne pleasure or selfe-love but looketh upon the way of God and joyneth it selfe to the humble children who love God and constantly give him thanks there God manifesteth himselfe and worketh in them that they beare fruit to the Lord. 30. Jacob first served seaven yeares for Rachell which himselfe had chosen in his owne Love yet she was not given to him for the first seaven yeares service but Lea was unknowne to him layd by him Jacob desired Rachel as wages for his service yet seeing the Covenant of the Lord lay in the Line of Christ in him therefore he first received the spirituall wages of the Grace of God 31. For Christ is the wages of Gods children as they must serve their Lord for worldly wages so God first payeth them with his Covenant of Grace and then afterwards they receive also Temporall wages As Jacob must first receive the Gift of God as God appointeth it for him though it went very ill as to Reason afterwards he also received the wages according to his will for which he must serve yet seaven yeares more 32. Which seaven yeares in the inward Ground in this Figure signifie the seaven properties of the Naturall Life which must be given up to the service of God into which God gives himselfe for wages in a co-working power where the seaven formes of Life first help the Lord to beare a spirituall Figure and Image or Type and to manifest the Line of Christ then afterwards that same spirituall forme discovereth also the Naturall forme and beareth a Prince in the Naturall Life in whom God worketh and through whom he ruleth the world as is to be seene by Jacob. 33. He served seaven yeares for Rachell but being he feared God the divine wages viz. the Line of Christ was first given him afterwards God blessed also the humane selfe-Love according to the kingdome of Nature in him so that of Rachel whom he had taken in naturall selfe-Love he begat a Prince and wise Man even Joseph by whom the Spirit of God ruled and made him a Lord and Governour 34. And this figure presents to us that first Christ should be borne in us and so then Christ in us beareth also the Naturall Man with understanding and wisdome and appointeth him to his service in the kingdome of Nature and also in the kingdome of Grace as he did Joseph CHAP. LVIII How Jacob served his * * * Stepfather Father in Law Twenty yeares and begat Twelve Sonnes and One Daughter and how God blessed him that he gat great Riches and how Laban often changed his wages and yet could not hurt him what is to be understood thereby Vpon the 30 Chapter of Genesis 1. WEE see in this History especially Gen. XXX how it goeth with the Children of God in this world how they must live in meere Crosses and adversitie as Jacob did with his wives for * * * Gen. 30.1 when Rachel saw that shee was barren shee envied Lea her sister to signifie that Man 's own Love seeketh not the honour of God but it selfe as now Rachel envied Lea because shee had a Name that God had blessed her and sayd to Jacob * * * Gen. 30.1 Give mee Children also if not I die 2. Where wee see how the wayes of God are quite hidden to Reason although Reason standeth in the figure of the divine wonders as here Rachell which here signifieth the owne Adamicall Nature which desireth of Jacob the lifes power from the blessing of God and if it get not the same it must die which indeed the Spirit of zeale in her desire doth very well signifie according to her inward Ground in the Covenant of God but her Reason understood it not but onely desired Children that shee might be delivered from disgrace but her inward Ground stood hidden and panted through the humane Nature to manifest it selfe in the humane Essence Therefore the inward Ground in the Covenant of Grace signifieth through its own Adamicall Essence that if the inward ground should not be manifested through the humane Essence it must then die Eternally Therefore sayth Reason Give me children or else I die which seemeth outwardly to be an Opposition and discouragement But the Spirit of God hath here its figure under which it hath its signification 3. And then wee see in both these Sisters who yet were Daughters of Gods Covenant in the Promise how the Poyson of the Serpent in the wrath of God in flesh and bloud so vehemently sets against the Line of Christ in the Covenant and alwayes despiseth the same and as a proud Lucifer elevates and puffeth up the Rationall humane ownhood of selfe-will and would have the Dominion 4. As heere Rachel despiseth her sister because shee was outwardly fairer and more beautifull then Lea in that Lea in the sight of the world was simple and bleareyd and Rachell had the Spirit of the world in Reason Elegantly as an Ornament and so the Adamicall Nature in Rachell ruled over the Manifested blessing of the Covenant in Lea to signifie that the Line of Christ in this world would be manifested in a meane simple and despised forme in Men of such like dispositions which Men would by the Reason pomp and beauty of the world be esteemed fooles and bleareyd who in such scorne and disregard would goe away and * * * Psal 125.5 sow in Teares but in their inward Ground in the Line of Christ would beare and at the End reape in Joy to signifie that * * * John 18.36 Christs Kingdome is not of this world that in this world it must be throwne into Gods Anger and disdaine and into death and by this throwing in satiate the Anger of God with Love and Meeknesse and with Love spring forth through the Anger and Death and bring the proud Lucifer in the humane owne will and fleshly Lust to scorne and to nought as an unstable Life which Life cannot overpower the Divine humility 5. Which humility Springeth under all scorne and also breaketh through death and the anger of God and maketh Death to be Life and taketh from Hell the victory and changeth the sting of the false Serpents Essence with sweet Love as we see here by Lea who although shee was envied by her sister as by Reason yet the Line of Christ in the Covenant springeth forth in her under all scorne and maketh her fruitfull and Rachell Barren till shee gave her Mayd to her Husband for a Wife which signifieth the Adamicall viz. the servile Line
when it seeth the Divine Gifts in it selfe whereby it looseth the right of its selfehood I am bereaved of my might and strength Joseph viz. the inward ground of the Kingdome of Heaven which I had in Paradise that is no more and so will also these Gifts of my Power and authority viz. my children that is the properties of my Nature be taken away it all goeth against mee I must suffer my selfe to be bereaved 43. * * * Gen. 42.37 But Reuben sayd to his Father If I bring not Benjamin to thee againe then slay my †††2 Sonnes Two Sonnes give him into my hand I will bring him to thee againe that is God Comforteth Nature and sayth Give mee thy formes Qualitie and Condition viz. thy Children into my hand I will but bring them to Joseph that is to Jesus and will give them to thee againe thou shalt loose nothing if I doe not then slay my two sonnes with thee that is slay the first and second Principle 44. Which is even done if Nature be bereaved of its formes and Condition then must cease in the Nature of Man the Kingdome of God in Love and also the Kingdome of God in the might of the fire so very secretly doth the Spirit of God delight to play in the figure of Regeneration which Exposition will seeme strange to Reason but wee know what wee write heere which is anderstood by those of our Society 45. * * * Gen. 42.38 And Jacob sayd my sonne Benjamin shall not goe downe with you for his Brother is dead and he is left alone if any mishap befall him in the way that you travaile yee will bring my Grey hayres with sorrow of heart into the Grave That is Nature is faint when it must enter into the Death of Christ and is affraid of Dying and will by no meanes come to it it excuseth it selfe concerning its heavenly Joseph which it had viz. the heavenly Image which while it cannot comprehend it it sayth it is Dead now when these my formes and qualities of Life in this way shall get mishap againe then must I perish with sorrow of heart and my Life hath an End CHAP. LXX How Jacobs Sonnes went into Aegypt againe because of the Famine to Joseph to buy Corne and take Benjamin with them How Joseph caused them to be brought into his House and to Eate at his Table What is thereby to be understood Vpon the 43 of Genesis NOw this whole Chapter prefigureth to us the most excellent Image Gen. XLIII representing how first the outward Nature in this processe when it shall give up its will thereinto that its Lifes Essences shall goe into Aegypt that is into the Death of Christ is very fearefull timorous abashed and daunted and yet in the End is willing and ready that all its formes and Conditions of Life might enter into the dying of Selfe viz. into the true Aegypt upon divine confidence that it bringeth the will of God with it thereinto 2. And then secondly how the formes and * * * Powers or Faculties Conditions of Life are afrayd before Joseph that is before the Face of God seeing they feele in them an Evill Conscience as Jacâ—bs sonnes were affraid before Joseph for they thought continually God would punish them for Josephs sake at which they trembled 3. And thirdly how God with the formes of the soulish Nature carrieth himselfe first so friendly and first giveth them heavenly bread of his owne substance and yet but in a strange forme as Joseph invited his brethren for Guests and fed them at his Table that they eate and drank plentifully and were merry and afterwards let them goe in Peace but presently after came with a terrible Triall in that he caused his Cup to be layd into Benjamins sack and pursued after them and fetched them back againe all which standeth powerfully in the figure of a repenting sinner shewing how it goeth with him till God in his Love giveth him to know him 4. Moses words follow thus * * * Gen. 43.1 2 3 4 5. This Famine was sore in the Land and when the Corne was spent which they had brought out of Aegypt their father sayd to them goe againe and buy us a little food then Judah answered and sayd The Man obliged and charged us strictly and sayd Yee shall not see my face except your Brother be with you Now if thou wilt send our brother with us then wee will goe downe and buy for thee to Eate but if thou sendest him not wee will not goe downe for the Man hath sayd to us yee shall not see my Face unlesse your brother be with you This figure standeth thus 5. The Soule of Man standeth in Three Principles viz. in the Eternall fires Nature and in the Eternall Lights Nature viz. in the Love-fire which extinguished in Adam for which cause at present the Strife is and thirdly it standeth in Spiritu Mundi in the Spirit of the World in the Kingdome of this world viz. in Mortality and Restoration 6. Therefore now understand us aright thus when the Inward Soulish Ground viz. the Eternall Soule from the Fathers Property of the Word of God turneth back againe and lookes about after its Little Pearle viz. after the Second Principle of the Angelicall worlds property then it will perceive that it was lost in Adam from whence ariseth its Misery and Returne againe and as soone as it returneth againe God giveth his Grace into it againe but unknowne and not understood by it and * * * God he desireth that the Inward fire-soule viz. the Centre of the Eternall Nature should with the voyce of Grace in spoken or inspired in Paradise which was wholly incorporated turne to God againe 7 In which Divine desire this great unquietnesse ariseth in the soule that it thus goeth into Repentance when it seeth that it hath lost its ability neither may nor shall nor can it in any other way againe attaine its first Pearle which is had and come to divine salvation unless it turne with its fires-might wholly againe into the Ground of the incorporated Grace and give it selfe up thereto 8. And now when the outward Mortall Soule viz. the Nature of the third Principle of the Kingdome of this world seeth this then it is afraid as Jacob was of his children and alwayes thinketh they will loose body and Life Goods and Honour and their formes or faculties of Life will be bereaved of their outward Might and Authority which they have in this world 9. And then also the inward fiery soule cannot stirre up its inward Ground viz. the true Benjamin and bring it along with it into Aegypt into the presence of Joseph into Earnest Repentance into the presence of Jesus unlesse the Outward Soule from the Spirit of the world be brought downe and quite tamed and overwhelmed that it also may in the End willingly submit to it that the fiery inward great
generate the other Men out of himselfe in that likenes but when that was not done God cursed the power that was given to Man so that the will of the Creatures is opposite to him seeing he would have them to misuse them and would no more be a Lord of the Creatures but mingleth his Love also with them whereupon the foure Elements captivated him and made him also a Beast as to the Body and thus now he runneth on in the will of the Curse 32. For he is Gods Image but he * * * Imageth modelleth oâ— figureth fashioneth his will into a beastiall Image and disturbeth the Order of God from what it was in the word of Creation he suppresseth the right true will of God and setteth his own will in the place he is with his will an Enemy to all Creatures and all Creatures are his Enemies 33. And therefore must the divine will in Man be now borne againe in such anguish in the Opposite will and the right divine will of the New Birth must suffer it selfe to have the Enmity of all Creatures and therefore because Man beareth in his Body a Beastiall will wherein the beastiall Opposite will together with the Curse is manifested and so now the Life in the Curse is at Enmity with the Life in the Peace and will not suffer it in it selfe 34. But if the Beastiall will in the flesh could be wholly broken and killed then the Curse would cease and so no Creature could be at Enmitie more 35. But seeing this cannot be therefore must Man stand in Strife and endure much evill to will in him from without and to will much evill out from himselfe in and towards that which is without him and so standeth in strife between evill and good and in evill and good and liveth in the Strife of the Elements and also in the strife of his own willing that God gave him 36. For he complaineth alwayes that wrong is done him and yet himselfe is a wrong will and the right will which he obtaineth in the Regeneration is not his owne naturall willing but it is the willing of the Grace of God which is manifested in his willing which willing dayly killeth his naturall willing and blameth Man by Gods instrument with the children of the Anger openly 37. Moses speaketh further and sayth * * * Gen. 44.7 8 9 10. They answered him and sayd Wherefore speaketh my Lord such words It is far from thy servants to doe such a thing Behold the Money which we found aloft in the Sack wee have brought to thee againe out of the Land of Canaan how should wee then have stolen out of thy Lords house either Silver or Gold Hee with whom it is found among us thy servants let him be put to Death and moreover wee will be the servants of my Lord Hee sayd let it be as ye have spoken He with whom it is found shall be my servant but ye shall be quitt 38. This Figure now sheweth how the Conscience desireth to Justifie it selfe when it is apprehended by the wrath of Gods Anger that either when God with his plagues in Nature also many times in the hiding of his Graces or through the evill World blameth it and representeth it unrighteous then it will alwayes Justifie it selfe that wrong is done it 39. For if it have once turned toward Grace and broken it selfe off from ungodly Courses then it thinketh no Evill at all shall happen God is bound to protect it and the world doth it wrong when it reproacheth it as wicked it ought no more to be subject to plagues and punishments and it accounteth that honesty and Righteousnes whereby it stealeth Grace from God and reckoneth it for its owne as if it were no more Guiltie of Sinnes 40. Also it excuseth it selfe towards the world when the world will impute Sinnes and Blasphemies to it as if it were guilty then it will needs dye or be put to death or the like as Josephs brethren did who knew nothing of the Theft and did not understand neither that all their unrighteousnes and their stealing of Joseph when they stole him from their Father and sold him stood in the Sacks of Josephs gifts viz. were manifest before the Eyes of Joseph so that Joseph knew and understood their Theft and therefore caused them to be held for Theeves and caused them to be pursued as Theeves and fetched them back againe and set them before the Judgement 41. But in stead of their Theevery of their committed Sinnes whereby they had forfeited their Lives Joseph caused his Silver Cup to be layd to the Gift in their Sack and caused them to be blamed for the Cup which they would not confesse The Figure standeth thus 42. When a Man as is above-mentioned becometh a true Christian so that God giveth him his Grace then he layeth his Grace hiddenly in the Sack of his Body in the Essences of Life and moreover layeth therein the Cup of the Crosse and blameth it no more in Conscience in respect of its manifold committed sinnes for he hath utterly destroyed them with the Grace of forgivenesse and filled the Sack of his sinnes with Grace for the hunger of the poore soule but it layeth now the Cup of Christ to its Charge that it is Guilty of that viz. of Christs being scorned also of his Suffering and Death that he hath brought Christ to the Crosse with his sinnes that it is verily Guilty of the Cup of Christs Crosse and not wholly righteous 43. For when God by his Grace forgiveth him the * * * Mortall deadly or killing sinnes sinnes unto Death then he causeth this Cup of Christ to be layd aloft in the Sack seeing Christ himselfe hath the Guilt of these sinnes layd upon him and hath taken them upon him therefore now this Man is guilty of the Cup of Christs Crosse in which Christ must tast and drink out the Anger of God in Man and Gods righteousnesse requires of him to enter into the suffering scorne Death of Christ that he should dye with Christ and give himselfe up to his scorne and suffer with Christ. 44. But seeing he cannot doe that and is too weake to enter into such sufferings in the Anger of God therefore hath Grace put this Cup also into him that he might drink of Christs victory and Prophesie or Divine of Christs suffering and Death and make them knowne 45. But Gods righteousnesse which now requireth Man to be in the processe of Christ viz. in Christs Sufferings and Death and yet findeth him not alwayes in his Conversation and Will therein accuseth him for a Theefe who carrieth the Cup of Christs Crosse but as a Theefe in the Sack of his Lifes Essences and chargeth him of Theft if he walke otherwise then in the Processe and Imitation of Christ. 46. For Christ hath received Man into his Sufferings and Death and turned away the righteousnesse of Gods Anger and introduced him
them sure enough but the Deluge or Floud and the fire of Sodom falleth suddenly downe upon them so that there is no escaping he that waketh let him watch and take care that he doth not sleepe for the Bridegroome calleth every where afterward the foolish Virgins will trim their Lamps but it is too late the hunger of Babell layeth hold and devoureth them in its Jawes 19. Moses sayth further * * * Gen. 46.28 29 30. And he sent Judah before him to Joseph that he might direct him to Goshen and they came into the Land of Goshen and Joseph made ready his Chariott and went up towards Goshen to meete his father Israell and when he saw him he fell about his neck and wept a long while upon his neck then sayd Israell to Joseph I will now readily dye now I have seene thy Face that thou yet livest This Figure standeth thus 20. Judah signifieth the incorporated Covenant of God in Man viz. the Divine Grace in Christ Israell sends this that is the whole Man before to the heavenly Joseph and uniteth it with him so that the heavenly Joseph in the incorporated Grace leadeth the Kingdome of Nature in Man viz. the Old Jacob and Adam into Goshen viz. on the way of Conversion into the Rest of Christ that he cometh to the right Goale or Mark where he findeth foode for the hungry Conscience viz. the right way to Salvation where there is right Teaching and Instruction there Goshen is neere at hand where the soulesitteth in fatnes and feedeth in the fatt pasture of Christ. 21. And when the heavenly Joseph viz. Christ seeth that the Old Jacob that is the Adamicall Man hath sent his Judah to him and afterwards cometh himselfe then he makes ready his Chariott that is his Operation with a powerfull affection to entertainment and goeth to meete the Naturall Man and when they draw neere together then this Joseph falleth about the Neck of this Jacobs-Adam that is he layeth hold on his desire and Longing and filleth it with his Teares which he shed in his sufferings and in his victory brought through death into Eternall Joy 22. With these Teares of Joy he kindleth the soule of the Old Jacobs-Adam so that Jacob for great Joy weepeth a long while on Josephs neck viz. in Christs Teares of Joy and mingleth his inward Joy with the Teares of Christ with which teares of Joy the soule of the Old Jacobs-Adam is mightily comforted quickened and strengthened in himselfe in that he findeth that his heavenly Joseph in him yet liveth that he is not dead in the famine of sinnes or quite departed from him 23. Then sayth the Naturall Man Now I would willingly dye and give up all my right and willing now having seene and knowne my loving sonne Joseph that is seeing I finde that the New Man in Christ is become manifest in mee therefore now I would willingly dye to my willing of vanity in his power of Love as Jacob sayd to Joseph 24. And Joseph sayd to his Brethren and his Fathers house Gen. 46.31 32 33 34. I will goe up tell Pharaoh My brethren my fathers house are come to me out of the Land of Canaan are * * * Shepheards or Pastours heardsmen for they are people that are conversant about Cattell and have brought with them their small and great Cattle and all that they have and now when Pharaoh shall call yee to him and say What is your employment and businesse then shall ye say thy servants are people that are conversant about Cattle from our youth up unto this time both wee and our Father that you may dwell in the Land of Goshen for those which are heardsmen and keepers of Cattle are an abomination to the Egyptians The inward Figure standeth thus 25. When the Heavenly Joseph Christ hath manifested himselfe to the Soule and Adamicall Man so that they are come together and that they have received and imbraced one another then that same powerfull word in the Spirit of Christ which hath Manifested it selfe in Man presseth and penetrateth againe into the Eternall Fathers Property viz. into the Eternall Speaking of the Father which heere is as much as to say I will tell Pharaoh that my brethren together with all my fathers house are come to mee 26. For Pharaoh standeth heere in the figure of God the Father who is the Eternall King to whom sayth Christ viz. the word of Love and Grace that his brethren viz. the properties of the Humane Life from and with all its powers and vertues are come to him that is the Word Christ which is come from the Father into our Humanity through his power and vertue speaketh the Word of the Naturall humane Life into the Eternall Word of the Father which is heere called telling the King 27. For Christ is even the Fathers Steward over Man as Joseph was Pharaohs For Man is then manifested againe in God when Christ speaketh telleth and inspireth him into the word of the Father else man could not attaine God for the humane life is also proceeded from God the Fathers word for the Spirit of God spake and inspired it selfe from and by the word of the Father into Man Joh. the 1. 28. But after it came into a Creature and became Naturall John 1.4 it turned it selfe away from Gods Love-speaking or inspiration of Love and manifested it selfe in the speaking of Anger the power of Love speaking was extinguished in it viz. the Second Principle the holy generating or working of the divine power and was not able in its owne power and strength to enter againe into the Love-speaking that it might be able to speake or Generate the Divine Love-power it had rent it selfe off from Gods Love and brought it selfe into a Naturall speaking of selfe and vanity 29. And this did move Gods pitty and compassion and introduced his Love-speaking word againe into the Creaturely * * * Imaged framed or Created formed word of the Soule and humanity and that now is this Joseph whom God hath sent before that he should inspeake or introduce the humane life againe into the Eternall speaking word and make it manifest therein before the Eternall King he bringeth the humane word in the Fathers property into the Word of God and reconcileth the rent and severed humane word in the Fathers Anger-speaking with his Love that is he changeth the Anger in the word of the humane Life in his Teares of Love into the divine Kingdome of Joy and manifesteth the humane Life actually and workingly in God and that heere is as Joseph sayd I will tell Pharaoh that my brethren my fathers whole house are come to mee out of the Land of Canaan 30. For Christ is become our brother †††John 1.14 The word of Love became Man and dwelt in us and tooke Adams Nature upon him and therefore in this figure it is called his fathers house viz.
Divine Rest. 60. This is signified by the figure of Jacob where the Text sayth Israell dwelt a long time in Egypt and multiplyed there And when Jacob was to dye he had a desire to be carried after his death againe into the Land of Canaan to his fathers this I say signifieth that a Christian or childe of God must goe into this Egypt viz. into Repentance and into the exit from the Earthly Will and continue therein the whole time of his temporall life and bring forth much good fruit in that Land and then Christ viz. the heavenly Joseph shall bring him into the right Country of his father to Rest againe viz. into the right promised * * * Exod. 3.8 Land wherein the Milk and Honey of divine power floweth 61. And the whole Historie of all the †††5 Bookes of Moses five Bookes of Moses is even this in the figure the Exit out of Canaan and the going into Canaan againe is onely this representing how the right Adamicall Man should with great Hoasts and Armies and much purchased Goods effected in the divine operation enter againe into the Eternall Promised Land and how in this life time he must be a Bond-servant of Gods anger in this Egypt which would through its Ministers and servants afflict persecute and torment him in his Office of anger and continually keepe him for a Bondslave till the right Joseph shall bring him through the Temporall Death againe into Paradise into Rest. CHAP. LXXV How Jacob before his End blessed the two sonnes of Joseph and preferred the Youngest before the Eldest And what is thereby to be understood Vpon the 48 Chapter of Genesis 1. MOses sayth Afterward it was told Joseph behold thy father is sick Gen. XLVIII 1 2 3 4 5 6. and he tooke with him both his sonnes Manasseh and Ephraim and then it was told Jacob behold thy sonne Joseph cometh to thee and Israell strengthened himselfe and sat up in the Bed and sayd to Joseph The Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee and sayd to mee behold I will cause thee to encrease and multiply and will make thee a multitude of people and will give this Land for a possession to thy Seed after thee for Ever and now thy two Sonnes Ephraim and Manasseh which were borne unto thee in the Land of Egypt before I came in hither to thee shall be Mine as Reuben and Simeon but those which thou shalt beget after them shall be thine and shall be named according to their Brethren in their Inheritance 2. In this figure now the Patriarch Jacob standeth againe in the limit of the Covenant whereto God had ordained him in the Mothers womb when he had finished his course in the World with the figure of the Kingdome of Christ and his Christendome then his Spirit * * * Frameth Modelleth or Imageth figureth it selfe againe in the limit of the Covenant and through the limit of the Covenant blesseth his children and his childrens children and pointeth at the future Time how it would goe with them that is he speaketh from the Roote and intimateth concerning the branches and twiggs of this Tree which God in Paradise planted againe after the defection and fall and had made it manifest in Abraham and so Jacob stood in the same stock and intimateth from the Spirit of this Tree concerning his Branches and Twiggs but Especially in both Josephs Sonnes both which he grafted backe againe into his roote that they should be his sonnes as Reuben and Simeon This Figure standeth thus 3. And Jacob sayd to Joseph the Almighty God appeared to mee at Luz in the Land of Canaan and blessed mee and sayd to mee behold I will cause thee to increase and multiply and will make thee a Great People and will give this Land for a possession to thy seede for Ever In this figure the Spirit speaketh not onely of the Inheritance of the outward Land of Canaan but also of the Inheritance of the Kingdome of Christ understood and signified under this Canaan for he sayth God hath given him and his children this Land for an Eternall possession which for a long time after that they had no Inheritance in therefore then in this the Kingdome of Christ is understood which shall endure for Ever 4. Thus Jacob tooke the two sonnes of Joseph and set them in his Roote in the Inheritance of this Kingdome and moreover in his first power and vertue as Reuben and Simeon his first sonnes which signifieth how Josephs that is Christs children in the Faith and Spirit whose nature yet is come from the Seede of corrupted Adam shall be through Faith planted againe in the first Roote of Gods Covenant for Adam hath set his Twiggs and children with himselfe in the Kingdome of Gods anger But the Covenant and Grace taketh these Adamicall twiggs and puts them back againe into the Image of God whose figure Jacob heere represents with Josephs Sonnes 5. * * * Gen 48.8 9. And Israell saw the Sonnes of Joseph and sayd who are these Joseph answered his father and sayd they are my Sonnes which God hath given mee that is the Covenant of Grace was strange to the corrupt nature and sayd Who are these children of Nature in selfe have they not broken themselves off from God But Joseph in the figure of Christs humanity sayd they are my children which God hath given mee in the Kingdome of this world and the Covenant of Grace in Jacob sayd ‖ ‖ ‖ Vers 9. Bring them to mee that I may blesse them that is that I may anoint them with Grace that is Christ shall bring them to God that he may blesse them againe 6. And Moses sayth * * * Vers. 10. For the Eyes of Israell were dimme with age that is Nature in the fathers property in the Soulish Creature was growne dimme and old and that because the soules Ens had †††Imaged or framed modelled it selfe in the ‖ ‖ ‖ Temporarynes Time for all that liveth in the ‖ ‖ ‖ Temporarynes Time groweth old and dimme But the Covenant in Jacob groweth not old The Covenant was that which should blesse the Sonnes of Joseph with the future revelation or Manifestation of the Power in the Name JESUS and Joseph who stood in the Image or Type of the Humanity of Christ should bring them to this Blessing For the humanity of Christ bringeth Adams children to the blessing of God as heere Joseph bringeth his Sonnes to the Covenant of God in Jacob. 7. Moses sayth further * * * Vers· 10 11 12. But he kissed them and incouraged them and sayd to Joseph behold I have seene thy Face which I had not thought to have done and behold God hath let mee see thy Seede and Joseph tooke them from †††Jacobs his Boosom and bowed himselfe towards the Earth before his
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
then the Devill comes and stirreth up the fleshly whore in flesh and bloud and all false and wicked desires and Imaginations and then injecteth and frameth in this whore the Honour and Glory of the world also Riches and the pleasure of this Life also he modelleth and represents the Great misery and desolation wherein the poore soule in this world must stand in shame and scorne also the great unworthinesse of the soule also he represents Covetousnesse to think all temporall good things and necessaries will fayle and so it should come into great Misery 37. To the Potent and Rich the Devill modelleth and represents in this their fleshly Serpentine whore their Nobility and Highnesse their Great Honour Might and Power also voluptuous eating and drinking of dainty fare and how they may acquire it with power and suttle policy also he represents unchastity and wantonnesse and to think that if they should walke in humility and lowlinesse they should loose the respect and reputation of the world for who would feare and honour them if they did not put themselves forward with ostentation 38. All these are the words of Potiphars whore in flesh and bloud which the Devill stirreth up in the Serpents insinuated poyson with his Imagination wherewith he plagueth the poore imprisoned soule in flesh and bloud and provoketh it to such and the like unchastity and sinnes and this whore in the flesh sayth continually to the soule lye with mee copulate with mee thou wilt be blessed happy and saved well enough use thy lust with mee and this shee doth dayly that shee might bring Joseph into Lust viz. the New childe that the soule might bite at that bait and defile the New childe and its faire Crowne 39. For this whore is ashamed before this New childe shee resembleth a dirty Swine compared with the Sunne when shee heareth mention made of the wantonnesse of the world shee rejoyceth at it but when Men speak of such chastity and purity shee is ashamed of it and then bespattereth or sullyeth the Speech of the holy childe with the abovesaid abominations and despiseth it for shee knoweth that if Joseph holdeth the Government shee must dye 40. But honest vertuous and chast Joseph viz. the inward New Man sayth to this whore behold my Lord and Master hath trusted mee with all his Eternall Goods and the whole Kingdome of Christ how shall I then doe so evilly before him I will not lye with thee thou art thy Lords wife viz. the wife of the Spirit of this world I will not lye with thee nor be neere thee 41. And Moses sayth further * * * Gen. 39.11 12 13 14 15. It came to passe on a Day that Joseph went into the House to doe his employment and there was none of the people in the House and shee caught him by his Garment and sayd lye with mee but he left the Garment in her hand and fled and ran forth out of the House but when shee perceived that he left his Garment in her hand and was fled forth shee called the People of the House and sayd behold he hath brought in an Hebrew Man to us to defame us he came in unto mee and would have lyen with mee but I cryed with a lowd voyce and when he heard that I cryed out and called he left his Garment with mee and fled and ran forth This now is the figure shewing how the Devill through this whorish Woman strongly sets upon the soule especially when the Devill observeth that the soule is alone that the Spirit of God stirreth not in it then he falls a storming of it and layeth hold of it in its lifes Essence and will force it in such whoredome that the Pretious Virgin-childe might be defiled and that shee might with the Serpents power copulate with the soule 42. This also is a powerfull figure of the whorish and unchast world shewing how the faire Daughters of Eve in the instigation of the Devill run after the tender Youths and allure them with flattering hypocriticall behaviour with wicked burning Lust which trimme and adorne themselves as if an Angell sate under their dresse and have drawne many an honest vertuous childe that never desired it to themselves and bound them with the Devills chaines and have bereaved them of their honour and chastity 43. And if there were an honest and chast Joseph who would not goe into these Hogsstyes and Jakes of the Devill they cry out against such a one and accuse him of unchastity as willing to betray him and rob him of his honour and yet are even the lustfull Panders which strow sugar and give Gall to Eate which strange people strow sugar so long as he hath money in his Purse till they bereave him of his livelyhood honour and Goods that he have no more to give them and then they scorne him and leave him without a Garment as Potiphars wife did Joseph as he was going out of the house so the Devill hath the soule and the whore the Garment for a Pledge in which whore nothing else governeth but the Serpent with its brood of young ones and he that joynes himselfe unto them is poysoned by the Serpent for the Serpent sheds its spawne into body and soule and poysoneth him so exceedingly that his heart cleaveth to the whore and runneth after her as if he were fast tied to her 44. At present the world is full of these vermine among high and low and therefore also at present the Serpent it selfe is pregnant and will shed forth its spawne which the Zeale of God will consume for Joseph with his Governing-Office lyeth as yet in Prison and Potiphars wife governeth in her burning Lust which shee bare to Joseph but since shee could not betray Joseph shee set her selfe in Josephs Government and governeth the house of this world and accordingly hath generated many Bastards which now governe in her stead and therefore the Judgement cometh upon her whoredome and breaketh her to pieces that men will say †Shee is fallen shee is fallen Babell the Mother of the Great Whoredome and is become a habitation of all Devills and uncleane Spirits shee is for Ever sealed up in the Abysse 45. On the Contrary wee heere see in this Image and Type also the great Chastity and Purity of Joseph who when he was drawne and held with power yet fled from this whore and had rather leave his Garment and good Name at Stake that he might but keepe a good Conscience The Holy Figure standeth thus 46. When this chast New virgin childe in the Spirit of Christ seeth this whore in flesh and bloud draw neere it that her desire layeth hold on this Chastity then it flyeth out of the house that is this virgin childe hideth it selfe in its owne Principle and may not come neere the soule seeing the soule is defiled by this whores Poyson so that it is brought into Lust thus strongly the divine purity shields it selfe from the
Devills vanity 47. For in this New childe there standeth the faire Carbuncle-Stone of the highest Love of God in the Name JESUS which suffers it selfe to be sullyed no more for it once passed through Death Hell in Man it will be pure and possesse the Throne of God whereupon the Scripture speaketh strongly that * * * Heb. 6.4 5. Whosoever hath once tasted the sweetnesse of the world to come and departeth from it againe that this soule hath no forgivenesse more for Ever that is no other then where the Noble Virgin childe is borne a new againe out of the soule in its substance that faded in Adam and the soule departeth quite from it againe and severeth it selfe from it with its will so that it fadeth againe once more there is no remedy for it more Eternally For in the Birth of this virgin childe the foretast of the Eternall Joy is given to the soule and that is done in the Wedding of the Lamb knowne to * * * Those of our society our School-fellowes 48. Therefore this Noble Virgin with her faire †††Or Starre Stone hideth it selfe frequently from the soule but shee breaketh not off from the Marriage except the soule breaketh it selfe off from her and there is great weeping and lamentation towards the soule if it defile it selfe againe as in the little booke of Repentance is set forth and cannot easily befall Joseph for the soule is hugged Embraced and kept in Christs Armes as it is John 10. * * * Joh. 10.28 My sheepe are in my hand 49. This wee understand in this figure how very chast modest and pure hearts are given to the children of God in their inward Ground and how they must be strongly proved and tryed before the Government of Divine Vision will be given them to be able to see the Mysterium Magnum the Great Mysterie 50. And Moses sayth further †††Gen. 39.16 17. And Potiphars wife layd up his Garment by her untill his Master came home and told him those very words Wee see in this figure the perfidious treacherous dealings of the world how wickedly they recompence and reward their Christian faithfull Servants and Ministers Joseph carried himselfe faithfully in the sight of their whole house and all succeeded happily that went through his hand but when he would not lye with this whore to pollute himselfe with her then shee persecuteth him in his Body and Life and studyeth how to steale away his honour from him by falshood and wickednesse when shee cannot take it away with subtilty and devillish plotts 51. This now is a figure shewing how grievous Enemies a true Christian hath and that he is every where encompassed with Enemies and though perhaps he standeth in temporall felicity and have the favour and good will of many Men yet he ought not to be secure for the Devill continually hunteth after him to finde how to make him fall for what the Devill cannot doe by himselfe to Gods children in flesh and bloud that he attempts by his instruments falsly to betray the children of God and that even for their feare of God their honesty and vertue 52. For if the New heavenly Eve be borne in Gods Children then the Devill in the Earthly Eve will not endure it for a whore and a modest Virgin will very ill stand together 53. And thus the children of God have no greater danger then when they are exalted to worldly honour for the Devill is a Spirit of Pride and sets himselfe with his Lust in worldly highnesse and magnificence in * * * Or High Places Eph. 6.12 High Offices for he will alwayes still be a †††Joh. 14.30 Prince of this world as Christ also calleth him and he is so indeed according to the property of vanity falshood and wickednesse and alwayes sets his Throne and stoole readily there where Great Offices and Honour are where Might Power and Authority is administred and put in Execution there he ‖ ‖ ‖ Insinuates or wraps up himselfe involves himselfe so that he might be sure to sit for one in the Government of the world 54. Therefore he will not readily endure that a Joseph should sit neere him but those that are Rich Noble lofty and stately honouring themselves which hunt onely after worldly honour pleasure and voluptuousnesse who fill their Bellyes dayly and are bold stout furious and full with plenty and hunt onely after suttlety and Policy seeking how they may wrest from the miserable his sweate and convert it into pride who trimme and set themselves forward in every place taking pleasure in themselves in such Dresses and Ornaments giving one another great Complements and Courtship and ascribe great titles of honour to them where the house is stuck full of such trimmed dressed whores under a modest and chast shew appearance there is the Devill a frolick Guest for it goeth according to his * * * Property and condition owne hearts desire and will 55. But if God send a Joseph thither who would faine live and doe according to the will of God then it happeneth to him as to Joseph and to Daniell whom they wickedly and with falshood brought to the Lyons Den and Joseph they brought into Prison but in the End the Devills Kingdome is put to shame as in Joseph and Daniell 56. Therefore if any will be a Joseph and also sit in worldly Offices and honour he must doe it with great earnest sincerity and humility of his heart and resist the Devill that he may not be able with his stoole of Pride to dwell with him if not let him stay without it or else he will fall to the ground in such Offices If Joseph be not armed with Christ who hath overcome the Devill let him let the high Offices alone for the Devill will not endure him in it while he is against him He must either be a right Joseph and Daniell or must have the Minde of the world if he will governe the world 57. For this world hath a Twofold Office viz. Gods and Sathans Office the one in Gods Love the other in Gods Wrath viz. according to the property of Light and of Darknesse which in the Nature of this world rule neere and in one another and are two Kingdomes as the one is Christs Kingdome the other is Sathans 58. Therefore if thou art not armed and wholly resigned to God that thou canst upon occasion with Joseph leave thy Garment also thy honour and wellfare for the sake of God and for righteousnesse and overcome the Devill with Divine power and strength if not presse into no Office except thou beest rightly duely and orderly called thereunto and then also thou standeth either in the Throne of Joseph or of the world 59. Thou must in an Office either serve God or the Devill for thou canst not serve two Masters alike for selfe and Resignation are two distinct he