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
that into his Astrum which is an hurtfull poyson and plague unto him and yet with such in-foisted strange matter cannot make any fixt stedfast thing or being in him which may subsist in Eternity 11. All whatsoever the own peculiar Astrum viz. the life 's right Astrum doth impresse or foist in to it selfe from or of a strange Astrum is false and an adverse will whence enmity viz. the great Envy in nature doth arise that the humane Minde willeth to domineere over the strange Ens and if he cannot get it yet that strange in-foisted introduced Ens burneth in him in a spirituall manner as a poysonfull hungry fire of Envy that doth not freely beteeme that to any that it willeth to possesse it self 12. And though it comes about that it may through the Serpents Craft draw it to it selfe or possesse it yet it hath no fundamentall Seat or true root in its Right lifes-Astrum for it is not capable of it but the desire doth advance and set it up as a King and vaunt it selfe therewith as an absolute peculiar God which hath taken upon it selfe Might over others and sets it selfe upon Strange Authority and domination whence the Pride of Riches and Self-assumed Honours and Domination doth arise and yet in its ground and originall it hath taken its rise from the Devill through the Serpents Ens who also departed with the free will from his owne peculiar Ens into strange desire whereby he hath introduced and awakened in himselfe by reason of his strange in-foisted Ens the hellish torment paine and Sicknesse so that his life 's Astrum is wholly departed from its mutuall accord and harmony and entred into an Inchanting Sorcering property and so likewise it goeth with the fallen man 13. But now Man hath his Cure and the Devill hath not for when the divine providence knew that he would not stand he caused all manner of Medicine for hunger and health to grow out of the Earth to resist and withstand the strange introduced property both from the Astrum and Elements and for the Cure of the Minde God hath given his holy word that the minde should Immerse it selfe into the word and through the Power of the word continually cast away the introduced Strange Abomination 14. And if it doth not this but continueth in the strange introduced Ens which the Devill continually introduceth through the Serpents Image then the strange Ens becomes Substantiall and Surrounds the Hidden Ens of the heavenly worlds Beeing and even then that Ens which is from and of the divine property remaineth disappeared in Death and cannot attaine the Place of God and hence cometh the eternall death as is to be seen in Lucifer in whom also his divine Ens is included or shut up into the nothing viz. into the greatest Hiddennesse or privation that he in his Magicall Astrum in the creaturall property cannot reach or obtaine the place of God 15. Therefore it is very necessary for man wholly to sinke and dive himselfe into the promised incorporated Word of God and continually and fully reject and cast away the strange introduced Ens which the Devill insinuates into his Minde whereby he desireth strange things and onely take that he may obtain with good truth and reall upright honesty which befalleth him in his y y y Employment Businsse or Affaâ—res Calling for his Corporall necessity and livelyhood the same his Right lifes Astrum doth bring unto him and he is capable of it and it creates him no vexation trouble discontent and paine if he doth not let in the Serpents Covetousness pride envy and Anger thereinto 16. And it is the greatest folly that man doth eagerly and tearingly strive and hale for z z z Heterogene and hurtfull to his soule strange things and bring that into his desire which doth onely discontent and disturb him and at last cast him quite from God which doth shut up his heavenly Ens in body and Soule what profit is that unto him which he sees without him and doth exalt himselfe in an outside lustre as in a specious shadow and resemblance of a looking-glasse and yet is not capable of the same and if he doth get to be capable of it he turnes it to his temporall and Eternall vexation and disquietness 17. God hath created man naked and given him nothing in this world that he can or may call his own saying this or that is mine Indeed all is his but it is Common for God created onely One man to that one onely man he gave all whatsoever is in this world now all men are proceeded out of this onely man he is the Stemme or body the other are all his branches and doe receive power from their Stem and bring forth fruit upon one and each twig enjoyeth the Trees Ens also they doe all enjoy the foure Elements and the a a a Or Stars Astrum alike 18. What folly and madnesse is it then that the twig willeth to be an owne selvish Tree and growes up of it selfe as a strange plant as if its fellow-twig did not stand also in its Stem it is the Serpents introduced Ens which seduceth and divideth the branches on the lifes tree of man from the Onely life of man bringing each twig into a peculiar Sundry hunger desiring to be a tree by it selfe in selfefull Power and domination and therefore it desireth the b b b Or abundance muchnesse of this world for its owne propriety that it might greatly enlarge it selfe in the Serpents Ens and be a great thick strong fat well spread Tree 19. O thou selfe-exalting Vapourer of what doest thou smell and Savour even of the Serpents wantonnesse Lust concupiscence and Poyson and the Temporall and Eternall Death and this thou art in thy own selfe-Tree and not a whit better and though thou wert a King yet that which is under thy jurisdiction is onely for thy Office and not thine own 20. If thou wilt enter againe into the life-Tree and be a twig on the onely life of man then thou must utterly forsake in thy minde and desire all whatsoever is in this world and become as a little childe and looke onely upon that which thy own life's Astrum doth cast upon thee in thy estate calling and place and therein thou must worke and not say it is mine alone albeit thou art a Steward therein yet thou servest therein the root onely upon which thou standest thou bearest fruit to the root in thy Labour which thou must let stand free and therewith be diligent and carefull in preserving thy Calling and place to serve thy brother and help to encrease his Sap that he may grow up with thee and bear fruit 21. In all c c c Selvish interests mine-hood and thine-hood meum â—uum selfehood and own-hood there is a false plant one brother should be the Soveraine Cure and refreshment to another and delight or content his minde with the Insinuation
and Man 42. And he sayth further for thy hand will be upon the Neck of thy enemies by this he understandeth and meaneth not onely the Jewes outward Enemies but that the hand viz. the power of Christs Grace would essentially actually and effectually be upon the Neck of Sathan and the Serpents Poyson and will in flesh and Bloud and evermore trample upon that Serpents head in his children of Faith 43. Also thy Fathers children will bow before thee that is before this Christ of the Stock or Tribe of Judah will all the Children of God stoope bow and pray to as a God-Man and Man-God 44. Also Judah is a young Lyon that is Roaring against the Devill and a destroyer of Death and Hell as a fresh young nimble Lyon mighty in strength and power 45. Also thou art come aloft my sonne and exalted by a Great victory that is after he had the victory over Gods Anger over Death Sinne the Devill and Hell he was placed at the right hand of Gods power as a Man-God and ruleth over all his Enemies 46. Also Hee stooped and couched downe as a Lyon and as a Lyonesse who will set upon him to rouse him up that is he hath so deeply humbled himselfe with his highest Love and rendred himselfe in our assumed humanity into the scorne and contempt of the fallen Man and stooped into Gods anger and suffered the Naturall Life to breake in peices and very patiently given his Strong Lyons might thereinto 47. But that the Text sayth as a Lyon and as a Lyonesse it signifieth the young Lyon of the Divine Word in the soule and the Lyonesse signifieth the Name JESUS in the most inward Ground of the heavenly worlds substance viz. the Noble Lyonesse of Sophia that is the right seede of the Woman from the Adamicall Lights Tincture which faded in Adam and in this Lyon was made living againe in divine power and associated it selfe againe to the Lyon viz. to the Soule 48. Also who will set upon him to rouse him up that is who can set himselfe aganst this Lyon and heavenly holy Lyonesse to rouse them up which are God over all and through all who will take away his power who is the beginner of all power strength and might Where is the Champion that can strive when there is no higher power to be had 49. Also The Scepter shall not be removed from Judah nor a Master from under his feete till the Champion or Saviour come and to him will the people cleave the understanding or meaning of this is twofold viz. outwardly concerning the Kingdome of Judah that the Jewish Scepter of its Kingdome should continue and they be a Kingdome till this Champion or Saviour viz. the Lyon with the Lyonesse viz. Christ that is this Covenant should become Man which is so come to passe that they held their Kingdome though it seemed often as it were quite overthrowne till Christ and then it quite ceased and there was another Master or Governour that ruled it for since that time they must be servile people for the Champion or Saviour hath taken to himselfe their Kingdome and is therewith entred in among the Heathen and hath called them also to himselfe 50. But the inward Ground is this that the Kingdome of Christ and his Dominion over Sinne Death the Devill and Hell will not cease nor any other Ruler or Master come from between his feet that is from the Covenant of God till this Saviour Christ should come againe to Judgement and sever his Enemies then shall he deliver up the Kingdome againe to his Father and then God shall be all in all therefore doe the Jewes in vaine hope for another Master or Ruler although indeed he will come to them also in the Time of his Revelation Manifestation or appearing which time is neere wherein the Kingdome of Christ will be manifested to all people 51. Also to him will the people cleave this is done already according to his humanity and will much more be done in his last manifestation that all people will cleave to him and acknowledge him when Babell taketh its End then will this be first perfectly fullfilled which dependance and cleaving to him at present the Images Imaginations or fictions of Opinions and Sects in Babell doe keepe back in that the strange and forreine People and Nations stumble and are scandalized at the Contentions and Disputations of Confounded * * * Or words of Jarring Contention Speeches and withhold from it 52. But when the Tower of Babell falleth on every side then shall all people cleave to him honour and serve him which dependance and cleaving to him supposed Christendom hath hindered by the Antichrist which hath a long time sate in the seate of Christ as an Earthly God when this ceaseth then will the Kingdome of Christ be wholly manifest which Men at present behold only in †††Or Opinions without certain knowledge Images this is understood by those of our society 53. Also hee will binde his Fole to the Vine and his shee-asses colt to the Noble Branch O thou poore sick old miserable Adam if thou didst understand this rightly then thou wouldest be delivered from all strife What is the fole and the shee-Asses colt The fole is the humane soule for the Young Lyon signifieth the power of the divine Word in the soule but the fole is the naturall soule which Christ should binde to the vine of the sweete tasted divine Love viz. the Eternall Speaking Word would binde this Fole the Creaturely Soules Word of the Soules Essence and Substance to it selfe and be marryed to it and the shee-Asse is the inward Paradisicall Man viz. the Divine Man from the Ens of the inward Ground from the heavenly Worlds Lights Substance viz. the Virgin Sophia 54. This shee-Asse which must beare the outward burthen of the beastiall Man upon it should Christ that is the Word binde to the Name JESUS viz. to Gods owne selfe-subsisting Substance viz. to the most Noble Branch which beareth the sweete wine of the Love of God 55. And this shee-Asse is the Temple of God wherein the Kingdome of God is againe Manifested in us it is †††Coloss. 3.11 1.27 Christ in us which is a shee-Asse in Man himselfe taketh upon him the burthen and sinne of Man and slayeth it through the Young Lyon 56. This Inward new spirituall holy Man is rightly the shee-Asses colt for it must be manifested through the soule as Light is manifested through fire thus a Man is to understand that the light is the fires Colt and is manifested through the fire from the dying of the Candle thus also it is to be understood in the Ground of the soule which is also a fire-Spirit 57. O thou poore Christendome if thou diddest understand this rightly and diddest presse into it so that thou also with this shee-Asse which faded in Adam stoodest bound to the foles Noble Branch what
Eternall understanding manifests it selfe 22. Secondly the Abyssall and divine understanding doth therefore introduce it selfe into an Anxious Fire-will and Life that its great Love and Joy which is called God might be manifest for if all were onely One then the One would not be manifest unto it selfe but by the Manifestation the Eternall Good is known and maketh a Kingdome of Joy else if there were no anguish then Joy were not manifest unto it selfe and there would be but one onely will which would doe continually one and the same thing but if it introduceth it selfe into Contrariety then in the Contest the Lubet of joy becomes a Desire and a love play to it selfe in that it hath to worke and Act to speake according to our humane Capacity 23. The Originall of the Eternall Spirituall and Naturall fire is effected by an Eternall Conjunction or Copulation not each Severally but both joyntly viz. the Divine fire which is a Love-flame and the Naturall fire which is a Torment and Consuming Source understand it thus as it is 24. One part viz. the will of the Father or of the Abysse introduceth it selfe into the Greatest sharpnesse of the Astringency where it is a cold fire a cold painefull Source and it is sharpned by the Astringent Compunctive Anguish and in this Anguish it comes to desire the Liberty viz. the free Lubet or meeknesse and the other part is the Free Lubet which desireth to be manifest it longeth after the will of the Father which hath generated it without Nature and useth it for its Play this here doth againe desire the will and the will hath here re-conceived it selfe to goe againe out of the Anguish into the Liberty viz. the Lubet 25. Undestand that it is the re-conceived will which desireth the Free Lubet of God but now it hath taken into it selfe the horrible Astringent hard Compunctive sharpnesse and the free Lubet is a great Meeknesse in reference to the wrathfull Nature as a Nothing and yet it is now both these dash together in one another the sharp will Eagerly and mightily desireth the Fire-Lubet and the Lubet desireth the Austere will and in that they enter into and feele each other a Great Flagrat is made like a flash of Lightning in manner as the fire or celestiall Lightning or etheriall blaze is enkindled in the Firmament 26. And in this Flagrat the Fire is Enkindled for the Astringent harsh darknesse which is cold is dismayed at the light and great Meeknesse of the Free Lubet and becomes in it selfe a Flagrat of Death where the wrathfulnesse and cold Property retireth back into it self and closeth up it selfe as a Death for in the Flagrat the Darke minde becomes essentiall it sadly betakes it selfe into it Selfe as m m m As being afraid or dismaid at the light a great Feare before the light or as an Enmity of the light and this is the true Originall of the darke world viz. of the Abysse into which the Devills are thrust which we call Hell CHAP. IV. Of the Two Principles viz. Gods Love and Anger of Darknesse and Light very necessary for the Reader to consider of 1. IN this Flagrat or Enkindling of the Fire two Kingdomes Sever themselves and yet are onely one but they divide in the Essence Source and will and are invisible to one another the one comprehends not the other in its owne Source and yet they proceed from one Originall and are dependant on one another and the one without the other were a nothing and yet both receive their Source from One Originall understand it thus 2. When the blaze or Flagrat ariseth then it is in the Punctum and and maketh in the Twinck a Tri-Angle or a Crosse and this is the true meaning of the Character First it is the Keennesse of all things and God manifested in Trinity The Triangle betokeneth the hidden God viz. The Word or Divine understanding which is threefold in its Eternall un-inchoative birth and yet only one in its Manifestation In the fire and light world this Trinity doth manifest it selfe in the Birth not as if there were any place where such a figure did stand no but the whole Birth is so where ever the Divine Fire manifesteth it selfe in any thing it maketh in its inflammation a Tri-angle which the children of men ought seriously to observe and how likewise the life doth enkindle it self in a Tri-angle which betokeneth the Holy Trinity and being the light of life was in the Word of the Deity which word was breathed into man as John saith in his first Chapter and yet did disappeare in Paradise in relation to God therefore it must be borne again on the The Exposition of the fore-going Charecters 6. Now the will Severs it selfe in the Fires Flagrat into two Kingdomes where each dwelleth in it selfe viz. The Flagrat in the darknesse is Gods Anger and the Flagrat in the re-conceivement to the free Lubet becomes the Highly Triumphant Divine Kingdome of Joy in the Free Lubet for thus the free Lubet is Elevated and brought into a wrestling Love-play and so it becomes Springing and working 7. Not that we meane that God thus receiveth a beginning but it is the Eternall beginning of God manifested viz. how the Divine understanding doth manifest it selfe with Power in distinct variety and worketh it selfe forth into a Kingdome which is an Eternall Generation we onely speake here how the unvisible unperceivable God doth introduce himselfe into Perception for his own Manifestation 8. Now we are to understand by the inflammation of the fire a twofold fire a twofold Spirit and a twofold Essence viz. a Love-fire in the free Lubet which is made Essentiall with impression or Desire and in the fire the Spirit and Essence doe severize and yet they are mutually in one another as Soul and body are one and now as the Spirit is so is the Essence and as there is an holy sweet Essence and an holy sweet Spirit in the impression of the free Lubet so likewise in the darke impression there is an Astringent harsh raw and bitter Essence and Spirit as the Essence is so is also the Minde of the Understanding and will in the Essence 9. Albeit the Eternall Essence in reference to the Temporall is Spirituall yet the true Spirit is much more Subtile then that which it maketh to a Substance in the conception for out of the Substance the true intellective Spirit primely proceedeth which before the Substance is only a Will and not manifest to it self for the will doth therefore introduce it selfe into Substance and Essence that it might be manifest to it selfe 10. Now we are to consider of the Severation in the fire when the fire is enkindled then is the fire-blaze or Flagrat Salnitrall where the powers doe mutually unfold and display themselves and come into division where the Eternall onely power of God doth manifest it selfe and in the distinction doth
viz. they in the darke world in Gods wrath and those in the holy world in Gods Love and they which are in the outward world in Gods great wonders both according to Love and Anger 7. They which are in the darke world beare the Name or the names of the great Anger of God according to the Properties of the Eternall nature in the wrath and they which are in the light beare the names of the holy God viz. of the divine Powers and they which are in the creation of the wonders of the outward world beare the names of the manifested powers of the outward world viz of the Planets Stars and foure Elements 8. They which are in the darke world domineere in the nature of the manifested wrath viz. in the properties of Gods Anger and have their Princely Dominions therein and they which are in the holy world rule in the Powers of the Triumphant world viz. in the great holy Kingdome of joy in the wonders of the holy wisdome and they which are in the outward world reigne over the Powers of the Stars and foure Elements and have also their Princely Dominion over the world and their Kingdomes and Principalities for defence against the destroyer in the wrath 9. Each Country hath its Princely Angel-Protectour with its Legions also there are Angells over the foure Elements over the fire and over the aire over the water and over the Earth and they are altogether only ministring Spirits of the Great God sent forth for the Service of those which shall obtaine Salvation as it s written the Angell of the Lord encampeth about them that feare him they are the officers and Servants of God in his Dominion who are active and full of motion 10. For God never moveth himselfe save onely in himselfe but seeing his manifestation of the Eternall and Externall Nature is in Combate thereupon the Spirits of the darke world are against the Spirits of the holy world but especially against man who is manifest both in good and evill God hath set the one against the other that his Glory might be manifest both in his Love and in his Anger 11. For as we men have Dominions upon the Earth so likewise the Superiour Hosts under the y y y Or Starry Skie Astrum have their Dominions so also the oyly Spirits in the Element Aire the whole Deep between the Stars and the earth is inhabited and not void and empty Each Dominion hath its owne Principle which seemes somewhat ridiculous to us men because we see them not with our Eyes not considering that our eyes are not of their Essence and property so that we are neither able to see nor perceive them for we live not in their Principle therefore we cannot see them 12. As in the Divine Manifestation of the Divine Powers one Degree orderly proceedeth forth from another even unto the most externall manifestation the like also is to be understood of the Angells or Spirits they are not all holy which dwell in the Elements for as the wrath of the Eternall Nature is manifest in the darke world so likewise in the outward world in its property 13. Also the Spirits of the externall world are not all Eternall but some are onely z z z Having a beginning and an end Temporall inchoative which take their Originall naturally in the Spirit of the externall world and passe away through nature and onely their shadow remaines as of all other Beasts upon the Earth 14. Whatsoever reacheth not the holy Element and the Eternall fire-world that is devoid of an Eternall life for it ariseth out of time and that which proceedeth out of Time is consumed and eaten up of Time except it hath an a a a Eternall being essence property life or Principle Eternall in its Temporall that the Eternall doth uphold the Temporall 15. For the Eternall dwelleth not in time and albeit it be cloathed with the Essence of time yet the Eternall dwelleth in the Eternall in it selfe and the Temporall in the Temporall as it is to be understood with the Soule and Body of man where the Soule is from the Eternall and the externall body from time and yet there is an Eternall in the Temporall body which verily disappeared in Adam as to the Eternall light which must be borne againe through Christ. 16. And we are not to understand that the holy Angells dwell onely above the Stars without the place of this world as reason which understands nothing of God phancieth indeed they dwell without the Dominion and Source of this world but in the place of this world albeit there is no place in the Eternity the place of this world and also the place without this world is all one unto them 17. For the beginning of the Source viz. of the foure Elements together with the b b b Or Planetick Orbe Astrum maketh onely one place there is no place in the internall but All wholly entire whatsoever is above the Stars without this world that is likewise internally without the foure Elements in the place of this world else God were divided 18. The Angelicall world is in the lieu or place of this world internally and this same worlds Abysse is the Great darknesse where the Devills have their Dominion which also is not confined or shut up in any place for the Eternity is also their place where there is no Bysse onely the Essence and property of their world is the Bysse of their habitation as the foure Elements are the habitation of our externall humanity they have also in the darknesse an Element according to the darke worlds property else God were divided in his wrath for where ever I can say here is God in his Love even there I can also say that God is in his Anger onely a Principle Severs it 19. Like as we men see not the Angells and Devills with our eyes and yet they are about us and among us the reason is because they dwell not in the Source and Dominion of our world neither have they the property of the externall world on them but each Spirit is cloathed with his owne worlds Property wherein it dwelleth 20. The beginning of each worlds Source is that limit which divides one world from the view and ken of the other for the Devills are a nothing in the heavenly Source for they have not its Source in them and albeit they have it yet it is unto them as if it were shut up in death like as an iron that is red hot so long as the fire pierceth it its fire and when the fire goeth out it s a darke iron the like is to be understood concerning the Spirits 21. So likewise the Angells are a nothing in the darknesse they are verily in it but they neither see nor feele it that which is a paine to the Devills that same is a joy to the Angells in their Source and so what is pleasing and delightfull to the Devills that
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-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
tooke in the same lust and formed him in his sleep even as the lust was and every member was formed in its place to the Conjunction of the beast-like copulation for each Desire hath obtained its mouth to manifestation Thus the Image of God formed it selfe in the Verbum Fiat into such a beast as vve are still to this day and this same was done in it selfe viz. Mans own Fiat viz. the first forme of nature which is the desire of Gods manifestation did effect it and none other maker from without him 26. We are not to conceive that there was any thing else upon Adam which made his Eve out of him or that formed them both to the outward naturall life save onely the Verbum Fiat in them their own very propriate and not any alienate or any thing strange from vvithout them as the first creation of Adam and all kindes of creatures was so brought to passe the Verbum Fiat Coagulated each Ens and the manifested word Severed it selfe in the Ens according to its property and formed the Creature according to its Astrum and kinde where also in every Ens the Matrix was separated from the limbus and formed into a Male and Female into an He and She. 27. The picturing of God as a man in making Adam and aftervvard standing over Adam as he sleepeth and making a woman out of him is more Idolatrous then reall and God hath earnestly forbidden in Moses to make the likenesse of any God for he is no Image save onely in the Creatures according to the Expressed Formed Word both according to the creatures of Eternity and of time he is no such maker but a former of the properties a creatour and not such a maker 28. The Creating is the Fiat vvhich amasseth or formeth and the Word in the power of the Amassed or conceived being gives the distinction according to the Ens As the Ens is in the generation of the Spirit so a thing is formed for the body or substance of all things is nothing else but a Signature or mansion f f f Or of according to the Spirit as the Birth is in the Ens where the Spirit formeth it selfe so is likewise the body of all kindes of Creatures both in Animalls and vegetables as we plainly see that the first Creatour who hath moved himselfe and brought himselfe into a Creaturall Manifestation hath left in all creatures a Power to their own Multiplication or Encreasing propagation and g g g Text makeing procreation and incorporated the Fiat in them as a Maker for their own propriety or most innate Instinct CHAP. XX. Of the lamentable and miserable fall and Corruption of Man NOw when Adam did awake from sleep he saw his wife Eve standing before him and tooke her unto him for he knew that she was his owne that she was his Matrix and cast the property of his desire upon her as he had done before when he loved himself so now also the Fiery Tincture of Adams soule entered into the Spirits or lights Tincture in Eve 2. But they both stood yet in Paradise in the Garden in Eden and knew neither Evill nor Good for they lived yet in joy and delight in the Kingdome of Heaven and it was Eves first longing to eat of good and evill for Adams desire had introduced and imprinted it into the Magicall Image while it was yet in Adams Essence as a childe receiveth a marke or Impresse in the wombe which the mother imprints on it 3. Thus also Adam did Impress the false desire into his Essence whence the woman was made therefore the woman so soone lusted after the vanity as to this day meer earthly Lust of the flesh is found in most of them so soone as this Sex comes but to any yeares the selvish lust and will doth predominantly appeare in pride and glistering shewes of fleshly desires and they soone long after the forbidden tree contrary to the Virgin-like modesty chastity and angelicall humility 4. The Abomination which Adam introduced into his Matrix is so exceeding strong in them that they are as 't were h h h Or very weake and poore in Naked shame before the Image of God which God himselfe created in Adam therefore they must be subject to the man in that they are the cause that the vanity was enkindled to which the Devill also was a strong i i i Sollicitour promotour 5. For when he saw Eve he then knew his insinuated desire in her which he had introduced into Adam the same did shew forth and discover it selfe in Eves lust therefore the Devill came now in a strange forme viz. in the Serpents Essence which vvas the most suttle Beast and laid himselfe on the tree of temptation towards Eve that the introduced Concupiscence in Eve which the Devill had also infected did k k k Was much taken with amuse it selfe upon the outward Serpent and so one lust tooke another whereupon Eve did strongly Imagine and long after the forbidden fruit which the Devill perswaded her to eat and then her eyes should be opened and she be as God and know Evill and Good 6. Which indeed was true this knowledge did stick in the fruit for the Essences were discordant and un-like therein but he told her not that the enmity would awaken in the Essences of her body and that heat and cold moreover sicknesse and death would force into her Herein he was silent and fairely coloured it over and drew her in by collusion as if God had withheld some great thing from them which she might finde as a treasure so craftily did he deceive Eve 7. And when she yeelded to discourse with the Serpent she was taken in the voice for the Devill infected the same with false delight untill he perswaded her she should be wise if she did eat thereof 8. For the Devill thought that if Eve should bring forth chidren in Paradise then his l l l Text his cause might prove naught Designe would miscarry they might then possesse his Angelicall Kingdome 9. Now the question is wherefore the Devill did deceive Eve by the Serpent onely and not by some other meanes could he not doe it in his owne forme why did he even speake m m m Or in through the Serpent to Eve and wherefore did the Serpent addresse it selfe to the Tree to perswade her against Gods prohibition 10. Heere the vaile lyeth before Moses his cleare eyes for he sets down the Hystory very right but how can an un-illuminated minde understand it in that he writeth of the Serpent saying that the Serpent spake with Eve and deceived her whereas indeed it cannot speak and also is onely a beast without divine understanding and in its selfe cannot know the Image of God much lesse did the Serpent understand the heavenly Powers or the Prohibition 11. But heare what Moses saith the Serpent was more subtill then any beast of the field
it had its craft and Art from the Tree 23. Eves Essence was heavenly but already somewhat poysoned and infected by Adams Imagination now Eves good desire of the good Essence in her entred into the Serpents great power and inward vertue which it had from the heavenly Essence viz. from the good part of the Ens of the Earth and the infected property of Eve which Adam had insinuated and let in by Imagination entred into the Serpents Craft viz. into the Centre of the darke world into Gods anger and on the other side the Devills strong desire and Imagination entred through the Essence of the Serpent into Eves Essence both by the sound and voice in their intercourse of speech and also by the Conjunction of both desires 24. And heere Eves desire and the Devills desire were espoused or united in this conjunction for the Devills desire made Eves lust wholly monstrous and did so egg or force her on in the lust till he overcame her and she gave full consent thereto in her desire she would faine also eat of the Tree of understanding and vvise subtlety and desired likewise to be or be made so wise prudent and crafty as the Serpent 25. For the Devill said the fruit would not hurt but the eyes of her sharp understanding would be opened and they should be as God this Eve did like of very well that she should be a Goddesse and wholly consented thereunto and in this full consent she fell from the divine Harmony from the Resignation in God and from the divine desire and entred with her owne desire into the Craft distemper and vanity of the Serpent and the Devill 26. Heere in this juncture or point of time the Devills desire tooke full possession of Eves will and introduced it into a Serpentine Substance and even heere Eve became monstrous in her owne Essence according to the Essence of the Serpent and heere the Devill built up his Fort Rampant and strong hold in the Humane Essence and heere r r r Or was is the Death of the Heavenly Essence viz. of the Heavenly beeing Heere the Holy Spirit of God departed from Eve her Essence thus in this point of time the heavenly part of man viz. the heavenly limus in the flesh did disappeare and this is it which God said in that day that thou eatest thereof thou shalt dye the Death 27. When Eve had turned her will from the obedience of God and introduced it into the Serpents craft then the power of the heavenly meeknesse and humility in the heavenly Limbus did disappeare not that she fully received the darke worlds Essence into her Essence but as God said to her thou shalt dye that is dye or disappeare s s s Or as to in the Kingdome of heaven for the Kingdome of heaven receiveth no true Death onely when the light of the divine Principle extinguisheth then that Essence wherein it did burne and from whence it shoane is dumb and as 't were dead without feeling and understanding as a Nothing like as a candle burning in a darke place maketh the whole Roome light but if it goeth out there is not the print or impression of it to be seen its power entreth into the Nothing in manner as God made all things of Nothing 28. Not that we are to understand that mans Heavenly Ens became a Nothing it remained in man but it was as 't were a nothing to man in its life for it stood hidden in God and was un-apprehensible without life to man Nothing dieth in God but the holy Ens in the humane life did disappeare 29. And as Eve did now reach to the Tree take the fruit and pluck it off the same she had already done by the earthly limus and by the will of the Soule which desired the suttlety from the Centre of nature which suttlety or discretion she already perceived in her in the Centre and yet was not manifest in the divine Power and in the Resigned Humility In this essay the devills desire reacheth along in her monstrous Image to the fruit and when she tooke the fruit into the mouth and did eat thereof that her bodies Essence received in this Essence the humane Essence took the Essence in the Tree 30. And beeing she did not forthwith fall down and dye she thought it would not hurt her for the Anger-source yet rested still in her and she perswaded Adam that he also did eat thereof being he saw that it hurt not Eve 31. But now when they had eaten the wrath of Gods Anger did awake in the monstrous Image viz. the properties of the darke world viz. the Devills introduced desire which now had its Seat in the monstrous Image in the Serpents Essence in this instant all the formes of suttlety and craftiness did awake in the Humane t t t Or hiddennesse Mystery for so long as man stood resigned in God in the Equall Accord in the divine Harmony the heavenly part viz. the life of the heavenly limus penetrated the earthly limus and the properties could not be manifest for they were all in equall measure and weight as the time is in God and God in the time 32. But when man 's owne will began effectually and actually to worke then also the properties of the universall Magicall Astrum began also to worke in him each Astrum or Star in its selfehood for the universall Magicall Astrum lay in man for he was created on the sixt day in the sixt manifestation of the divine Mystery as a limus of all beeings a limus or externe or extracted birth whence all the creatures were created an Astrum of the universall Astrum for he should rule above all creatures of this world and be Lord over all creatures and yet not be ruled or lorded over by any 33. For he stood in Equall Essence but now every Astrum of every Essence of all the creatures doe depart from their mutuall accord and each steps into its selfehood whence the strife contrariety and enmity arose in the Essence that one property doth oppose it selfe against the other thus likewise the outward Spirit of the outward Astrum and foure Elements did presently domineere in them and heat and cold were also manifest in their body moreover the property of all evill and good Beasts all which properties before did lye hidden 34. Heere the craft and suttlety of the Serpent was manifest and the pretious Image was corrupted and became according to the limus of the Earth a Beast of all beasts whereupon there are now so many and various properties in man as one a Fox Wolfe Beare Lion Dogg Bull Cat Horse Cock Toad Serpent and in briefe as many kindes of creatures as are upon the earth so many and various properties likewise there are in the earthly man each of one or other all according to the predominant Stars which make such a property in the Seed in the time of the Seeding by
reason of their predomination or potent influence that Astrum which is most predominant in the Constellation that hath its desire in the Seed and if it be sown such a property is hatched forth in the earthly part of man 35. Not that the whole man is such a very brute beast in outward shape but there is such a figure of the desire in the earthly Essence and the man must beare such a Beast in the body which stirs him up and drives him to the beastiall property not that he hath this forme according to the outward person but really in the earthly Essence according to the outward personall shape he remaines in the first formation or platforme 36. Yet this Beast doth somewhat put forth its Signature externally in every one if one doe but heed and well minde the same he may finde it Hence Christ called the Pharisees a generation of Vipers and the Seed of Serpents also others he called wolves ravening wolves foxes doggs and the like for they were such in the earthly Essence and He taught us that we must be borne anew and forsake this beastiall property and become as children or we should not possesse the Kingdome of God 37. For as the Essence is in the body even so the Spirit doth figure and forme it selfe internally and the poore soule stands in this prison bound and married to such a beast unlesse that a man be borne anew for which ground and end God ordained the Circumcision in the old Testament and in the new the Baptisme in the Spirit of Christ. 38. Heere we are highly to consider what horrour lamentation and misery Anguish feare and distress did arise and awake in man and was manifest as a false life and will in man of which we have a type in the Death of Christ when he destroyed the Death in our Humane awakened property upon the Crosse and overcame it with the great Love in his heavenly bloud which he introduced thereinto that even then the earth viz. the limus of the earth whence Adams outward Essence was extracted did tremble and shake at it now when the great Love forced into the humane earth wherein the anger of God was living and effectually working in the Curse I say when it now was to dye and to be changed into another Source it did tremble before this great Love-fire like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them whereby they were astonished and creap behinde the trees in the Garden and were afraid for the dread and horror of Gods anger was awakened in their Essence and they knew their beastiall properties CHAP. XXI Of the Impression and Originall of the Beastiall man and of the beginning and ground of his sicknesse and mortality WHen Adam and Eve were become monstrous the Holy Spirit proceeding from the part of the heavenly limbus departed for the part of the Heavenly property disappeared in the Soule in which part the divine light shoane and in which the Divine power of the holy Tincture dwelt 2. Understand the power of the light u u u Or withdrew departed from him into the Centre in manner as a shining light which flameth forth from a candle extinguisheth and the fire Source onely of the light remaineth even so likewise the Magicall fire-source onely of the soules property remained viz. the Centre of the Eternall nature viz. the Fire-world and the darknesse 3. And on the outward part of the soul the Air-Spirit with its Astrum remained wherein the light of the outward nature shoane which now the fire-soule must make use of for the Fiat was enraged in the wrath of God viz. in the fiery property of the soul and also of the body and in a fiery hunger in the awakened Flagrat of Gods anger had entred into and taken possession of the Essence in soul and body and with hard Attraction did impresse it selfe in the Essence of the x x x Or matter outward Essence substance in the y y y Or limus limbus of the body whereupon the flesh became grosse hard thick and corruptible 4. For in the Flagrat of the wrath all the properties of each Astrum according to the property of all the creatures did awake in the Essence whence the enmity antipathy and contrariety did arise in the Essence of the body and soul so that one property is against another one taste z z z Or a loathsomnesse to another against anothers for all departed out of the Temperament paine tormenting malady and sickness a a a Or arose in them hapned unto them 5. For if an opposite Essence entreth into another it makes an enmity and an hatefull overmastring and destroying each the other one property annoyes weakens and destroyes another whence the death and dissolution of the body is arisen 6. For whatsoever stands not in the Temperature cannot subsist eternally but whatsoever standeth in the Temperature that hath no destroyer for all properties doe there mutually love one another and in the Love is the growth and preservation of the life 7. And we are heere fundamentally to understand how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur so that the heavenly man was no longer known as Lead doth hold the Golds spirit b b b Or blended avalled in it selfe that it is not knowne or discerned 8. For the desire viz. the first forme of nature which is the Fiat hath swallowed c c c Or with in the grosseness the heavenly part both in man and Metalls like as all the soverain power of or from the holy worlds Essence which is in all hearbs and all other fruits lieth shut up in the wrath and Curse of God in the darke worlds property in the Earth and springeth forth by the strength of the Sun and the light of the outward nature in the Essence through the Curse and wrath which budding or pullutation giveth a Soverain power and healing vertue for the malignant Essence in the living bodies whence the Physitian is arisen who seeketh and learneth to know the vertue and temperature thereof that he may resist and remedie the opposite Essence in the body which notwithstanding is onely a luke-warme and faint Sparckle thereof if he be not able and skilfull first to Separate the gross ravv wildness which is from the darke worlds property from his Cure 9. For if the captivated Essence of the heavenly worlds property may be redeemed from the Curse and wrath of nature then it standeth in the Temperature and if it then so commeth into a living body it doth awaken also the shut up or imprisoned life of the heavenly worlds Ens if that likewise be in the body and expelleth the wrath whereby the Sicknesse is destroyed and the Essence entreth into the Temperature 10. That this is certainly thus we may
heavenly pomp a Queen of Heaven and Princess of the Beeings of God apprehended and formed in the Fiat of the divine desire through the fire in the light in like manner as Hierarch Lucifer was so and Prince Lucifer sate in heavenly pompe in the Serpents Ens who had infected the Ens out of which the Serpent was created and therein awakened the darke worlds property viz. the Centre of the Eternall nature whence evill and good doe take their Originall but when the Good did in the Fire sever it selfe into the light and the Evill into the darkness the Serpents Ens which vvas good was then infected filled and possessed with the darknesse and from hence cometh its Craft 30. For even such a craft the Devill desired which also tooke him in the Eternall-Speaking word in such a property and confirmed him therein to y y y For ever Eternity for it is also a Wonder in God how an Evill could come to be out of a Good that the good might be known and manifest and the creature might learne to feare before God and hold z z z Willingly submit to still to the Spirit of God that he onely might act and worke in the Eternall-Speaking Word and make and doe what he please with and by the creature 31. And to this End Lucifer was swallowed up in the wrath seeing his free will went forth from the Resignation and departed from Gods Spirit into the Centre to be its owne selfe-full maker and creatour that the Angells now have an a a a Warning Text Looking glasse example in this revolted fallen Prince and Puissant Hierarch for the Kingdome of God which is peculiarly and properly called Gods Kingdome stands in the deepest Humility and love and not at all in the wrathfull fires-might but in the lights Ardent might viz. in Power 32. But the Devills Kingdome after which he longed and laboured stood in the wrathfull fires-might but the same was b b b In the beeing Essence or Substance Essentially taken from him in his place and he was spevved out into the eternall hunger of the darkness 33. And that he had infected and possessed the Ens of the Serpent which was so crafty may be seen in its Body which is onely a dry hungry Skin and fills it selfe with poyson in the Taile in which property the great craft ariseth and therefore the Serpent carrieth the poyson in the Taile which may soone be pulled off in that the same in the beginning was introduced into its virgin-like Ens. 34. For the Serpent is therefore called a Virgine according to the Right of Eternity because it hath both Tinctures which is in no kinde of earthly creatures besides but it is now in the curse of God yet if the Artist knew what its pearle was he would rejoyce at it yet by reason of the worlds false desire which seeketh onely the false magick it remaines Hidden also it is not manifest that the wicked may beare his Rebuke 34. For the Pearle of the whole world is trodden under foot and there is nothing more common then the same yet it is hidden so that the holy Ens might not be introduced into an ungodly one which is not worthy of it and so Gods power and Word in the Virgin-like Essence be thereby brought into a Serpentine Ens as it is to be understood in the Serpent enough for our schoole-fellowes 36. Thus we doe fundamentally understand the Originall of Sins birth how Sin was borne and opened in the Humane Word and how God is provoked to anger in his Expressed Word by the Humane Re-expressing for man beareth the Word which created Heaven and Earth in his Ens for the same word is brought to Substance 37. Now God hath inspired into mans Ens viz. into the formed Compacted Word the living Soule viz. the c c c Or understanding Originall out of all the three Principles as a Spirit of the formed Word this understanding hath now power and might to re-conceive and to Generate againe a formall Voice in the Ens viz. in the Formed Compacted Word 38. But being the Serpents craft viz. the Devills introduced desire became manifest in the Ens of Adam and Eve viz. in their Compacted and formed Word thereupon the free will doth now draw forth from this Serpents Essence meere Adders poyson and death and formeth its word therein unless the holy Ens or Seed of the woman be again awakened in the new-borne Love of God in Christ then the free will may conceive in this same holy Ens and bruise the head of the Serpents and Devills Ens in the Anger of God that is reject and abhorre the evill will which desireth to Idea and imprint it selfe from the Serpents Ens in the formation of the words and bruise it in the will of the Thoughts with the Ens of the woman viz. of Christ and esteeme it as the Devills Mire and Dirt which in the children of God is a continuall Combate and strife between the Ens of the Serpent in the flesh and betvveene the Regenerate Ens of the heavenly part 39. Also know this Every Thought which is formed in the Will so that a man consenteth unto lies or any thing else which is false or if his will hath conceived and contrived any thing that is uniust and he bringeth that contrivance into the desire that he would very willingly doe it or express it in the false Evill formed word if he could or knew how and yet must let it alone either for feare or shame sake this same is all Sin for the will hath formed it selfe in the Serpents Ens. 40. But understand it well if a good will doth d d d Or forme it selfe conceive in a good Ens and yet the evill desire doth adhere to it and willeth to poyson the good if then I say the good conceived will overcometh the evill and casts it out that the evill cannot also be formed or received into the Compaction or Substance it is no Sin and though the evill desire which adhereth to the good be Sin yet if the good will doth not close with it and bring it into Substance but rejects it out of the good will as an Evill then the sinfull desire cannot come into Essence and the good will hath not hereby wrought any Evill if it hath not consented to the Craft of the Serpent 41. Every Sin is borne of the strange Ens if the free vvill departs from the Ens vvherein God hath created it then the Sin which is conceived in the will in false desire and brought to Essence in the Ens of the will so that man would faine doe wickedly or unjustly if he could but bring his intent to pass is also great in the sight of God but if it proceeds so far as to hurt and injure any one by word or deed then the Sin is double for it is formed in its owne Ens and formeth it selfe also in that
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
in the matrix of Eve and apprehended the first Seed in the desire now the Kingdome of God did yet belong to the first man but being he did lose it by his negligence the first Adam must be offered to the Earth and also its first Seed to the Anger 43. And after this first Seed Abel came forth in the holy Covenant and offered his sweet bloud for the sinfull Seed to the Anger that the anger might let its flame fall and suffer the first birth to press i i i Viz. through death and the anger into life through in the bloud of the Second 44. The first birth was a murtherer which signifieth the Devill in man the Second was the offering of or for the first that the Anger-Devill in the first Adam might be appeased in the offering of the Second 45. Not that we would exalt or take in the wicked into the offering of Christ so long as he is wicked the Devill devoureth most of the wicked crew onely the wicked Sinner hath an open Gate made for him in the offering of the Second Adam if he did convert and turne himselfe from his wickedness 46. But that some write there was a twofold Seed which did Sever it self in Eve viz. one wholly devillish from the Ens of the Serpent and the other from the Ens of Christ or the promised Seed of the woman in the Covenant is nothing so these have not at all learned the A. B. C. in this schoole they have onely a dreaming shadow and fiction of the Mystery and not the true Sight thus they build the Election of grace upon this but they are much mistaken Note they speak onely the Serpents words which desired to have it so observe it thus 47. Adam had onely one limbus to his Seed and Eve onely one Matrix for her Seed but they both stood in three Principles the Principles were in Contest as still they are at this day the Second Principle viz. the Kingdome of God or Angelicall world did disappear in the Souls Seed and God espoused his onely most holy word again therein unto the new-birth 48. And this espousall or betrothment stood aswell in Cains Ens as in Abels Ens but Cains Ens was apprehended in the Contest of the three Principles in the Anger and covered with the Serpents Monster not so to an impossibility as if he were borne to condemnation but even to a possibility of the Free-Will whether he would lay down the selfefull assumed and selfe appropriated Right in Adam and live in Gods will or whether he would live unto himselfe upon this was the Election set 49. Now God knoweth whereinto the free-will is entred if it be entred into iniquity and selfe-hood then Gods Anger establisheth or confirmes it in its choise to condemnation but if it be entred into the word of the Covenant then God confirmes it to be a childe of Heaven and here that saying hath its proper signification and application I have mercy on whom I will and whom I will I harden God knoweth his children even in the Ens in the mothers wombe to what end should he give his Pearle to him whom he yet knoweth would turne himself away from him the Pearl's ground lieth indeed in him but hidden and shut up if he brought his will into the Pearl it would open it self in him 50. All men proceed from one onely Seed but in one the holy fire glimmereth and in another it lyeth as 't were shut up and cannot by reason of the Mire of the Serpent 51. Thou sayst then is the Serpents Ens more mighty then Gods Love I have already answered thee that Love and Anger are in Contest whereinto the Ens doth espouse it selfe of that it is apprehended and confirmed yet so that the will is free to goe from the Evill into the Good and from the Good into the Evill and that while it liveth upon the Earth both doores stand open unto it for the free will is not bound but if it were bound then no judgement could with righteousness passe upon it it hath Lawes and instructions which are given it not unto death but unto life but if it transgresseth these and continueth in the transgression now the judgement passeth upon it for every judgement or sentence of Condemnation ariseth from the transgression of the Command 52. Thou sayst he cannot keep them he is drawn to transgression yea very right doth not the Truth rebuke him even to the face that he is a faithlesse wretch that suffers himselfe to be drawn to Evill the Law to doe Right is in his vitall light as a continuall Looking-glasse he seeth and knoweth it very well that he is a lyar and walketh upon the way of the Devill it sheweth him the way of truth but the free-will rejecteth it at present he is predestinated to condemnation yet so that the will is free so long as he is in this Cottage but the heavy band of Gods anger in the drawing of the Devills desire drawes many an one to the damnation of death 53. Reason saith if a man hath free-will then God is not omnipotent over him to doe what he please with him The free-will is not from any beginning also not amassed or taken out of any ground into any thing or formed by any thing it is its own peculiar Originall out of the word of the divine Power out of Gods Love and Anger it formeth it selfe in its own will a Centre to its Seat it begetteth it selfe in the first Principle to the fire and light its right and genuine Originall is in the Nothing where the Nothing viz. the or as a man might unfold it A. O. V. doth introduce it selfe into a Lubet to contemplation and the Lubet brings it selfe into a will A. O. V. and the will into a desire and the desire into a Substance 54. Now the Eternall Originall viz. God is a Judge over the Substance if the Lubet which is departed from him hath introduced it selfe into an Evill being then he judgeth that being or substance in its Principle in what Source and property soever or in what Ens soever the Lubet proceeding from the departed hath introduced it selfe into a Principle therein the universall Eternall free-will which is the Abysse and Cause of all Bysse doth confirme and settle it 55. The Abyssall judgeth That which doth intoduce it selfe into Bysse and severs the good which hath introduced it selfe into a good Ens into the good viz. into the divine Love and the Evill which hath brought it selfe into an Evill Ens and set and formed it selfe into a Centre to an evill Spirit and will into his wrath and Anger 56. For how can he judge a thing whose own it is not how would God judge the will of the creature if it were not sprung or arisen from him or rather how can a Judgement passe upon a thing which is bound and not free in its willing and
might give it selfe and Imaginate it selfe and so in the property of the holy fire it might be able to enter with its will into the Ayme of the Covenant which stood before God in the figure untill the promise of the womans Seed was fulfilled and accomplished 26. In which Seed the dear and pretious Name of Jesus did open it selfe out of Jehovah and did again awaken the heavenly life in the disappeared Ens in the humanity and offered up this whole Image in the Person of Christ to the Anger fire of the Father and with the holy Love fire Regenerated and enkindled in the humane life did bring it quite through the Anger viz. through the fire of the Eternall nature of the Fathers Manifestation and changed the anger-fire into a love-fire and this was just thus prefigured in the Offring for the Love-fire enkindled the offring and in the offring was yet the Curse of the Earth aswell as in the humane free will and when the offring was offered it was a Sin-offering whereby the free-will of mans Soule was t t t Reconciled with God propitiated before God 27. Now if Sin shall be reconciled and appeased then it must be brought into the Anger viz. into the judgement of God into the sword of the Cherub that it may cut off the same which Cherub is the Sword of Gods anger and if then the humane will be wholly Sinfull and altogether capable of the fire of Anger then God Enkindleth the Sin-offering in which the Anger-fire lay hidden in the Curse with the holy fire that the humane will which was apprehended in the Anger-fire might be atonened in the Love-fire 28. For the Love-fire of God tinctureth the soules desire in the Offring as a tincture tingeth brasse and Iron and changeth them into Gold even thus the humane Soules free-will vvhich was inspired wholly pure and spotlesse into man was tinctured and again purified before God that so it might enter into Gods mercy for the mercy was hidden in the Love-fire viz. in the Aym of the Covenant in the Name of Jesus in God in which Covenant and Name the Anger of God was Reconciled and Atonened in the offring and laid down its Anger-burning flames and suffered the soules free-will to passe quite through it 29. But as touching the offring in it selfe with the Wood Fire Light and Smoak understand it thus Abel offered of his flock without doubt sheep or oxen as Moses did the like namely the fat of them now the offring viz. the wood and Smoak on the outward part as to the mater was earthly and so was Man as to the outward Body earthly and in the earthlinesse lay the Curse both in Man and in the Offring 30. But vvhen the Offring was Enkindled it was Spirituall for from the wood proceeded the fire which tooke the Offring and consumed it and out of the consumptivenesse vvent forth first from the fire the smoak and afterward the light this was the Figure whereinto Mans and also Gods Imagination entered as a Compaction or Conjunction 31. In the Enkindled Consuming fire vvas the desire of the Angry Father viz. a Conjunction of the eternall natures-fire with the Temporall fire the Eternall is Magicall and the temporall is the Substance and matter of the magicall viz. its u u u Or Amassement Reception and in the enkindled Light was the holy love-fire which is also magicall as subtile as a will which did also immasse it selfe in the enkindled light and in the forth-proceeding smoak which is an Elementall Sulphur and Mercury viz. a life of the quality the smell or taste went forth also which signifieth the humane power of the Body and the outward spirit of nature 32. In this power which proceeded forth from the offring out of the fire and light the Spirit of God which proceedeth forth from the Father and Son did Amass it selfe in the Amassement of the humane Faiths desire and so tooke the humane Faiths desire into it selfe and did Amasse it selfe into a Substance of the fire light and power proceeding forth from the Offring and brought it through the Gates of Gods Anger upon the holy Altar in the Aym of the Covenant upon which the Lamb of God should be offered for the sins of the whole world 33. For this Lamb of God viz. Christ should compleat perfect and make this introduced offring fully acceptable upon the Great Altar of the Angelicall world that it might be to God an Eternall Sweet Savour of his deepest Love which he represented in Man in his introduced offring in the Lamb of God Christ and Mankinde in this Representative offring 34. The humane offring was the Sojourner of the true Lamb and offering of God in Christ and now where the offring is there is also the spirit of man for mans spirit is gone forth and departed from God into Time and in the Time it hath defiled it selfe therefore it must forsake the Pollution and enter in again through this Offring to God 35. But if it will enter then it must doe it in manner and forme as it went out for it brought it selfe into false desire and lust even so likewise it must introduce it selfe againe by a Returning into a Sorrow and conversion and in the Sorrow or Repentance again into a divine desire which is called Faith 36. But that it might apprehend or lay hold on the divine desire Note it did bring the faith or the beleeving desire into an offring and so amassed or formed the beleeving desire in the offring into a Substance or Essence that the Faith also might become essentiall and this essentiallity of faith received the holy fire of God which would in the fulnesse of time open it selfe in the essentiality of faith and bring the humane Substance thereinto and also bring it forth in it selfe through Gods Anger and change it in it selfe into a Love-fire for all the words of prayer in the offring were also received into the Substance of Faith 37. For as all things were formed Amassed and introduced by the vvord of God into a Substance so likewise the words of the prayer of Abel and Israel in the offring were formed and amassed to substance viz. unto an Incorruptible Essence in which Essence Christ Gods Son in the fulnesse of time brake forth out of the Covenant and tooke upon him this same Essence together vvith the humane Essence and as a potent Champion and mighty Conquerour destroyed the Kingdome of death and the Devill 38. And to this faiths Essence in the Spirit of Christ in all his children and members was given the Judgement over the world yea over the Kingdome of the Devill and of death thereby to destroy and bring to nought their works and Possess the Royall Throne 39. This was the reall offring of Abel for the Spirit of the holy love-fire in the Aym of the Covenant had opened it selfe in him so that he understood it and therefore he offered
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
for a propriety that he should rule therein with the inward spirituall man of Vnderstanding according to the wisedome of God and make himselfe Lawes and Order according to the spirit of wisdome 9. Over which Orders and Ordinances of men which they make unto themselves HE viz. the Lord hath set himselfe as Judge and thereupon hath appointed the Last Judgement to separate wrong from right and whatsoever proceedeth not from Truth Righteousnesse and Love and tendeth to the same against that the judgement of God is set for it is generated or hatched through the false spirits of darknesse in Turba Magna and introduced into the humane property as a false Lust and Suttlety and is a stranger or Bastard wisdome which shall not inherit the Kingdome of God 10. All Royall and Princely Highnesse and Excellency together with all Governments and Dominions doe arise from the Order of nature in the Image of God there is no compulsion no force violence or oppression but a meer free willing desirous Love-Service as one member in the body or as one branch of the Tree doth freely and readily serve each other and rejoyce in each other 11. But being that man hath introduced himselfe into the outward formed Word Evill and Good viz. into the Kingdome of nature the Kingdome of nature hath deprived him of the holy Dominion and hath placed it selfe with its power over the humane property therefore if he will have the same againe he must be borne anew of God and then he may rule with the new regenerated life in the Spirit of God over the Kingdome of nature 12. Indeed there are Orders of Princely Angells or Hierarchies in the Spirituall world but all without compulsion in one Harmonious delightfull Love-Service and will as one member in the body doth readily serve another 13. All whatsoever man in the Kingdome of nature doth draw under his power and abuseth it to Superfluity and excesse and thereby withdravveth from his fellow-members whereby they are put to want poverty and distresse and their freely given right and due is wholly withheld from them the same is imprinted or comprehended in Turba magna as an abomination of nature and put into the judgement of God to the day of Separation 14. Nature requireth onely Order and giveth distinction of places and Offices but the Turba bringeth its abomination from the darke worlds desire thereinto viz. Pride Covetousnesse Envy Anger and falsehood 15. These five vices or iniquities are the Whores Bratts in the Kingdome of nature and shall not inherit the Kingdome of God God holdeth the Kingdome of nature for his Order and hath given the same into the power of man that he as Gods instrument in this vvorld should sever the Evill from the Good and chuse himselfe a Judge to passe righteous judgement upon the iniquity and malice of the false desire and lust of man for he saith whosoever sheddeth mans bloud by man shall his bloud be shed viz. by the Order and institution of nature not that any should revenge himselfe upon others by his own selfish power or force of Armes but through the Order of nature through Gods Law and appointment the same is the true Avengeresse for God said I will avenge your lifes bloud and will avenge it upon every beast here he meaneth by the Order of his Law and its Officers who officiate in the right and due execution of the same 16. Not that a Prince or Lord hath Power to shed bloud without the Law of God if he doth so then the Law of God condemneth him also to Death Here there is no peculiar Selfefull Power given over mans bloud let him be King or Prince for they are onely Officers over the Order of the Divine Law and they ought not to goe further then the Command of God gives leave indeed they have the Law of nature committed to their charge as Servants of the same but they must deal therein onely according to righteousnesse and truth and not doe any thing through Selvish covetous proud and envious desire for God hath created man in his own Image now the Kingdome of nature in its Offices hath no power over this divine Image to kill the same but the office or Commission in Gods Order * * * Or hath power over passeth onely upon the outward Image of nature 17. Therefore if an Officer of nature viz. any Magistrate take away the life of a righteous man him nature appointeth unto the Judgement of God to the Day of Separation wherein God will judge all the unrighteous Acts of man what will then become of the Tyrants who turne the truth into Lies and shamefully abuse and condemne the Children of God for their divine knowledge and profession sake and stirre up warre and Contention to desolate and destroy country and people all these belong unto Turba Magna to the judgement of God for they manage the Sword of the Turba in selfefull Lust and pleasure unlesse the Spirit of God command them and then must doe it for their Office and charge sake and execute the just judgement of God upon those who have filled up the measure of their iniquity as Israel was commanded to doe among the Heathen 18. Whosoever sheddeth bloud out of his own pleasure to advance his authority without urgent absolute necessity or Gods command he is moved Acted and driven by the wrathfull fire of Gods Anger and falleth at last to be a captive in the same Kingdome 19. Every warriour or Souldier is a Rodd of Gods Anger wherewith he doth through his wrath and Indignation rebuke and devoure the iniquity and malice of man and it doth not belong at all unto the Order or ordinance of nature but unto the wrathfull desire unto Turba Magna unto the order of the eager fierce-devouring wrath whereby Gods Anger doth overturne and lay waste Countries and Kingdomes 20. Understand it is the Order of the darke worlds property which by Gods permission advanceth its mighty force in the Time of mans wickednesse and then it goes as the wrath will have it untill the same be well satiated in the bloud of man 21. For this is even the Revenge of Gods Anger of which he saith that he would take vengeance for or require the bloud of man therefore he often taketh one man and by him in Anger slayeth another that hath deserved Death 22. When the Great and potent Rulers shed innocent bloud then cometh the Anger of God with its Officers and sheddeth their peoples bloud and bringeth the Sword of the Turba upon them whence Warre ariseth but this is not from the divine Order of the Good Nature in which God Governeth with his wisdome 23. The wisdome of God desireth no war but the Anger of God according to the darke worlds nature doth eagerly desire it and effecteth the same in the vanity and iniquity of man 24. If we lived as the children of God one among another we need not have any warring and
Opinions of Gods being and Essence and therein consists the Confusion viz. the Mystery of the great Babylon concerning which the Spirit of God did prophecie and declare out of the propheticall root both out of the Line of Christ how Christ should come to restore and remedy the poore captive soule and regenerate its right true life and also out of the Turba magna how this Beast together with the whore should be cast from the face of God into the fiery furnace 30. With this whore of Selfe all the false Spirituall * * * Clergicall and Ecclesiasticall ones or priesthood have cloathed themselves who set up themselves to be Teachers of the mystery of Gods Kingdome without Gods Spirit they have externally covered themselves with the propheticall and Apostolicall word and pleaded the Testimony of the Bible but they have introduced their own sense out of the Whores Ens thereinto and have hung in their heart to the babilonicall fleshly whore and have not understood the Propheticall and Apostolicall Tongue in its Sence 31. They have spoken from the sence of their owne beastiall selfe-hood through the propheticall and Apostolicall word and have brought and used Christs words to their own selvish babilonicall Harlottry and committed whoredome and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver Gold and pretious stones and also with worldly dignities Honours favour and riches 32. After these men have run and have even adored and esteemed them as Gods falling deeply in love with their Bastard although their hearts have never agreed or stood upon the onely true ground but have been at variance with each other and this is that of which the Prophet Daniel speaketh saying * * * Daniel 11. they shall honour a God whom their fathers knew not with Gold Silver and pretious stones and unto those that help them to strengthen their strange God * * * God of forces Maozim they will divide the Land for inheritance this whole chapter doth belong hereunto 33. Now when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth and what it was under Moses and among the Gentiles then we finde very clearly that among all Three it is of one property and so also among the Turks and present Jewes every Nation builds it out of its own materialls for in the Right universall Sensuall tongue if it be manifest in one we are altogether but one onely people and Nation even from Adam 34. But the very cause that we are divided and brought into Opinions is by reason of our Master-builders and founders viz. of the high schooles Priests Popes Bishops Doctors also the Rabbies and Masters of all nations who are set as work-men to the building of the Towre all these have judged from their owne Language and naturall understanding viz. from their conceived and formed sensuall tongue from the outward letter and have indeed neither known God or the Light of nature but have been blinde and dumb as to both both the Jewes and Gentiles and also the Selfe-made Teachers of the Christians 35. Whosoever have run devoid of Gods spirit without divine understanding either among Jewes and Gentiles Christians and Turkes they have built onely this Towre in their own essence and the same is even a Towre of the great wonders of God of divine Contemplation both according to light and darknesse life and death joy and sorrow 36. Not that we are to understand that this Towre is not at all profitable before God it is even the great Mystery of Gods manifestation according to Love and Anger as God hath created out of the great mystery all manner kindes and sorts of Beasts Birds Wormes Trees and Hearbs evill and Good and that all to the manifestation of the Great wonders thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue out of the multiplicity of the properties and introduced them into a Substance for its Growth and glory viz to the great Harvest of God where each property of Love and Anger Light and darknesse shall reap in it s own fruit and every thing shall possesse its heaven in it Selfe in its own formed and conceived Ens out of the onely word of God which hath given forth it selfe to every life even unto every life and Being according to its own proper quality and vertue according to and out of its Principle as an universall word to the glorious manifestation of Eternity 37. Now when we further consider of this Beast with the Whore what it is in it selfe within and without then we finde that it is the formed compacted word of the spirits of the Letters for men are all of one onely property as to their life all are begotten out of one flesh and Soul and have all but one onely kinde of life as a Tree in many boughes and branches where the boughes and twiggs doe not perfectly and wholly seeme alike or the same in forme but all have one onely Sapp and vertue so likewise the creature of mankinde among Jewes Christians Turks and Heathens 38. And the onely difference is this the spirits of the Letters in the formed word do sever us in the understanding else we live all alike in the four Elements and eat of the fruits of one Mother and remaine in her when we dye to this outward life 39. The compacted Sensuall tongue which is divided in the spirits of the Letters doth confound us and make us to erre so that we doe suppose we are strange one to another and yet we are all but one onely Tree which the Devill hath poysoned with his desire in Adam so that the equall Temperature or Accord was brought into distemper and discord whereupon the spirits of the Letters were variously made manifest so that we speak from many speeches that is we have introduced the powerfull word of God into the multiplicity of the divided properties and have made in each tongues property a Selfehood or a Self-ish desire to arrogation self-apprehension and assumption 40. Hence arise the contrarieties differences and * * * Text Images Opinions in that we have introduced the unformed word into the forme of our owne selfe-made Image now we contend and strive about these Images and conceits and every one supposeth his own to be best and when we bring all these Images and severall Semblances again into one Language and Speech and mortifie them then the Onely Quickning Word of God which giveth power and life to all things is again manifest and strife ceaseth and God is all in all 41. Therefore we say as we have found it in the Grace of the One that all mens Imaginations opinions and Knowings of God his being and will without the divine light or * * * The undoubted Unction of the holy Ghost illumination of the Spirit are this same whores Beast which is flown forth and arisen from the
the end of dayes shall purge the floar the Ninth number is the heavenly Tincture of the fire and light and the Tenth number is the Love-fire viz. the Triangle of the holy Trinity in the majesty Signified enough to those that are our school-fellowes The 40. Questions it is explained at large in the Fourty Questions of the Soule even the Philosophick discourse at the beginning and entrance of the same Questions 21. Out of these Ten properties of the Names in the line of the Covenant the Oracle viz. the divine voice was made manifest in Abraham and therefore the Spirit of the Lord commanded him to goe from his own Countrey and from his kindred for the voice of the divine manifestation with the Messiah or Christ should not come forth out of his Kindred viz. out of his owne bloud but out of God but yet in him lay the vessell viz. the Ens in which the divine voice would manifest it selfe and therefore because another Seed should be introduced into his owne feed viz. an heavenly Ens Joh. 3. he commanded him to get out from his kindred and fathers house 22. For the possibility and Ability to the divine manifestation did not stand in mans Ens but in Gods but mans Ens must come thereunto that so Adams heavenly disappeared Ens might be quickned in Christs living Ens and in Christ arise from death therefore God said to Abraham get thee into a Land that I will shew thee here the Spirit signifieth that he should not see God in his fathers Countrey that is in the earthly man but in the Land which the Lord would shew him in his Seed which was another Seed out of the divine Ens in this strange Seed he would blesse his own seed that is tincture it with the divine tincture of the ninth number in the Sacred Ternary even with the Tincture of the holy spirituall world 23. For thus said the Lord to Abraham Gen. XII 1 2. Get thee out of thy Countrey and from thy Kindred and from thy fathers house into a Land that I will shew thee and I will make of thee a great Nation and I will blesse thee and make thy Name great Thou shalt be a blessing I will blesse them that blesse thee and curse them that curse thee The Great Name which he would make him in his seed that was not to be understood onely as to the Kingdome of this world for Abraham was onely a stranger upon the Earth and must wander up and downe from one place to another and possessed no Princedome or Kingdome as the great Names of the Gentiles out of the Sensuall compacted tongues for he was to be a stranger and Pilgrim upon the Earth in the promised Seed and blessing for Christ said also his Kingdome was not of this world 24. But the great Name which should be a blessing wherein God would blesse all Nations was the hierarchy of Christ in the Covenant which would open it self in Abrahams seed This was an Eternall great Name of a Royall Hierarchy of an Enthroned Prince in divine Power and Omnipotence which should rule over the Curse for God said he would curse them that cursed him viz. the apostate revolted Devills and all wicked men who would curse this holy Seed and blessing upon their Head this Seed should tread 25. And here under Abrahams great Name and blessing the person of Christ is wholly to be understood for he said in thee all Nations shall be blessed and thou shalt be a Blessing Now all the families of the Earth could not be blessed in the outward mortall man of Abraham for Abraham dyed and his children and grand-children were a long time strangers Servants and bond-men in strange Countries as in Egypt for three hundred years and upwards and had no Scepter till under Moses who also was no King but a Prince of God which Princedome continued unto King Saul where they would indeed have a King against Gods command and will whom notwithstanding God did afterward reject and set up David to be King out of the propheticall spirit in the compacted Mentall Tongue under Christs person who should bring forth and manifest the geat Name and Eternall Blessing 26. But here now we are rightly to understand what the Person of Christ should be under this Name and Blessing not wholly a stranger or another person which should not be out of Abrahams and Adams Seed as some doe erre concerning it and install or set Christ onely in the promised Seed viz. in Abrahams promised Seed wherewith the poore captive Soul would be little benefited also hereby the * * * The Resurrection of our Earthly Bodies Resurrection of the dead out of these our present bodies would be wholly nullifyed 27. For if Christ were wholy another then also another or wholly a strange person must be borne in us out of Christs seed and flesh which would not be I or my selfe but wholly another man as some doe Erre that we are so borne of Christ as the dew is out of the morning which indeed is true but my I-hood or personality which was created in Adam out of the divine Ens viz. out of the good part of the Ens of the Earth which came forth also out of the heavenly worlds being as to the good Ens into a Coagulation must also be therewith joyned as the like is also to be understood in Abraham 28. For God said in thee all Nations shall be blessed he said not alone in me but he said I will blesse thee and make of thee a great Nation and make thy Name Great and thou shalt be a blessing thou thy Self shalt be it that is Christ should become Abraham and Abraham Christ. 29. For the Seed which disappeared in Adam and dyed to the mentall life into which God engrafted or incorporated the Limit or Aym of his Covenant with the quickning Word the same is that into which God would introduce his Blessing viz. the living divine heavenly Ens and would blesse Abraham and Adam and their children in this re-quickned Ens or disappeared Seed and make them truely alive the living Ens of the word in the Covenant and the Adamicall disappeared Ens in Abraham should become one person and body for the same are one kinde of Ens. 30. But the poysonfull malignant Sensuall desire which the Devill had made monstrous had shut up this holy Ens in Adam in death and covered it with the grosse earthly property like unto a fair piece of Gold which were changed into Lead so that one would say the Gold is dead and gone and t' were truely so indeed if the Artist did not again redeeme it 31. Thus likewise the heavenly Artist would not reject Adams disappeared Gold and make clean another new thing but he tooke his own Tincture and of his own Gold out of which he had made Adams Gold and tinctured Adams Gold with his own Gold even with his Tincture that is
with the word viz. with the power of God and with the Essence of the word viz. with the heavenly corporallity 32. So that Christ became a God-man and Adam and Abraham in Christ a man-God God and man One person undivided according to and out of all the three Principles of Eternity and Time according to and out of Body and Soule with every property of man and every divine property Except the Serpents property which Adam lusted after took in and imprinted on himselfe the same he did not assume but the Ens understand the humane Ens whereinto the Devill had sown his seed that he must assume and therein bruise the head of the Devill and of the insown Serpents Ens and destroy the prison of death which held the heavenly Ens shut up and spring forth afresh as the dry Rod of Aaron which budded and bare green Almonds was a lively representation of this and this is the true understanding of the Seed of Abraham and his Blessing as he meaneth 33. Abraham in the spirit of Christ should be a blessing for Abrahams Ens and Christs Ens hath blessed all Nations understand the line of the Covenant in which the promised word stood in the Aym or limit of the Covenant viz. the Spirit of the five vowells the Great Name JEOVA which God by the motion of the Covenant in Abrahams Seed made to be JEHOVA or JEHOVAH as an inspired or inbreathed God who should blesse the whole Alphabet of the * * * Or Tongue that expresseth the sence of all Languages in One. Sence-all Tongue understand the formed compacted word viz. all Nations Tongues and speeches a blessing of the Jewes and Gentiles 34. For he said all Nations shall be blessed in thee no nation or people excepted but all even All not onely the line of the Covenant but Adam in his children the line of the Covenant should blesse the line of Japhet and Ham for Japhet should dwell in Sems Tent that is in Christ viz. Japhet should be received into Sems line 35. But the grosse earthly Ham understand the grosse flesh is accursed in Ham and Cain and shall not inherit Gods Kingdome Joh. 6. not Ham in Soul and body is cursed but the Serpents man whose figure according to the outward Cain and Ham must represent so that all properties might be manifest in an externall figure 36. Therefore we admonish the Jewes that they learn to know their Messiah for the time of their visitation is at hand wherein they shall be redeemed from the Captivity of their misery and be made free againe 37. Also we admonish those that are ours that they grant Mary to be the daughter of Abraham and Adam and Christs mother as to the Soul and Adams created Image and not according to the deity or according to the Ens in the word of life which came from heaven for that was not her propriety indeed it stood in her but it was in the word of the promise in the Eye-mark of the Covenant which was accomplished or at the limit in her 38. But she is not the mother which hath brought forth or born God as the Jewes and Turks doe say that we so teach but God hath brought forth and blessed the same in her Seed she in her Seed received the power of the holy Ghost in the word and brought forth the creature which was God and man 39. And not the property of the deity which hath neither beginning nor End also doth not possesse either time or place but is through all and in all from Eternity to Eternity and hath onely manifested it selfe in the humanity as the fire doth through-heat an Iron and changeth it wholly into fire and yet the Iron remaineth Iron still so also the man or the humanity which Mary brought forth out of her Essence and out of Gods Essence in one onely Essence is to be understood 40. She brought forth the humanity and God the Father hath from Eternity brought forth the word which did manifest it self in the humanity and filled the humanity as the fire doth through-heat an Iron and the Sun illustrate or through-shine the Water or Glasse 4. She indeed hath brought forth the heavenly body but not from the power of her Ens or seed but from the power and ability of that Ens which did manifest it selfe in her seed as the Essence or being of Eternity manifested it selfe through time and yet the time was not able or capable to receive the Essence of Eternity into its own might but the Essence of Eternity assumed or tooke on it the Essence of time as the inward heaven and world hath brought forth and assumed the outward heaven and world so likewise the Eternity assumed the Essence that it breathed into Adam which dyed or disappeared in the Seed of Mary understand in her owne humane Seed 42. And this is the great Name of Abraham in Christ and the Blessing of Abraham wherewith God blessed Abraham and his children and not a strange person as some erroneously conceive who understand not the Three Principles 43. The Person was strange but it is become an indweller in us the heaven tooke on it the world and made the world in it to heaven and yet each remained dwelling in it selfe viz. the formed word of the body a creature in it selfe and the unformed word in it selfe God over all and in all and through all thus also we are to understand and consider of the heavenly living Essence which gave it selfe into Adams and Abrahams Ens as filling All in the person formatively and without the person at once through all and with the word of Power as an habitation or mansion of the power also through all or every where but not to be comprehended of any thing as the Suns Power and influence and the Air doe penetrate through all things and give life to every being the like is here to be understood 44. We must by no meanes abolish the Creature in Christs person for that which he assumed both from the Soul and body of man the same is creature but that which he introduced out of the deity into the humanity that is neither nature nor creature yet in our humanity formatively but immense uncircumscribed not particular like as the air and Sun-shine is whole or entire so likewise it is here and we are in like manner to understand it as if the Sun-shine did introduce it selfe in Something into a forme and yet were wholly One thing with the shine or light without the forme thus likewise Christs heavenly divine Ens which he introduced into our humanity is to be understood 45. God did often appear to Abraham and spake with him as one man speaks with another therefore reason saith how was it done did God assume the form of a body God appeared to Abraham in the Ens and Essence wherewith he would manifest himselfe in his seed viz. in Christs person and spake from the word of
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.
the Temptation did deny his wife and said that she was not his wife that so he might but preserve himselfe by the suttlety of Reason and we see here also how that that very thing by which he thought in Reason to keep himselfe from mischiefe must reprove and teach him as we see how Abimilech reproved him in that he had denied his wife with whom he had almost sinned if the Lord had not warned him and the exposition is this 4. If we see a man whom the Spirit of God driveth and by whom he oftentimes speaketh we must not so take it up and thinke that he is something more then other men as Abraham was no more then others in his own Reason the selfe-reason in them is as wavering dubious and imperfect as in other men and That what they know and teach of God is not their own propriety as we see here in Abraham how he out of fear did not spare his Sarah but denied her out of a timerous conjecture though Abimilech had taken her away from him to be his Concubine that so he might but live and it might be well with him for her sake 5. Thus God proveth his children that they might see that they in their own ability are no more then all other sinfull men and that men should not so set by them and hold them for a God thus oftentimes God permits them to go astray and erre and yet then he rebukes them also by those whom they ought to teach as we see here in Abimilech how he must reprove Abraham and make him ashamed that he would not spare his wife for a small fears sake but would deny her 6. And although it doth fall out that sometimes we see such a man whom God driveth to erre yet we ought not therefore presently wholly to reject him and set him at nought and think that he is wholly without God as the world doth but think that God doth thus set his children under the Cross to prove them that they should learn to know themselves and then the Sun ariseth again upon them as here it did upon Abraham when God had suffered him to go unto Gerar that is into his naturall rationall life wherein he committed a great offence before Abimilech A twofold Sun did afterwards arise and shine on him viz. one was that Abimilech did acknowledge him and learned to fear the Lord and gave the Land for a possession unto Abraham he gave him also Gifts for rebuke as the Reproof of the Saints is that men should fear at Gods reproof Thus the Sun of King Abimilechs favour arose upon him And then the other Sun which shoan on him was that Sarah conceived and a branch sprang forth unto him out of the line of the Covenant from the divine Suns Power and Isaac was born unto him 7. And that we may understand the very truth we see how allwaies the Crosse stands by the children of God and Adam and Christ are continually sett by each other as here Abimilech and Abraham and Ismael and Isaac and also the man of right reason and the corrupt nature against reason which uncessantly sifts and trys reason as we may see it here in Hagar and Sarah which also were set one against another that one did exercise the other as Hagar in the property of corrupt nature viz in Adams life and Sarah in Christs Person so that Hagar did exercise and prove the naturall Sarah that shee pressed forth out of the Reason or carnall * * * Or naturall carnall wisdome wisdome of the flesh into God 8. And we have here in Sarah and her Maid Hagar with her Son Ismael and with Isaac Sarahs Son how Sarah cast out the Bond-woman with her Son which seemed grievous to Abraham and yet was right in the sight of God such an excellent mirrour as we finde not the like again in the Bible shewing how Christ and the naturall man dwell * * * Sojourn together by one another and how the naturall man with Ismael and his mother must be wholly cast out from the right of Inheritance and selfe-will that the naturall own will is no heir of God 9. And when the resigned will hath wholly cast * * * Vnderstand the selfe-assuming will of nature which seekes to be master in man him out then the poor nature of man sitteth in its rejected will in fear and trembling and utterly despairs of life as here Hagar with her Son Ismael when shee was cast out from Abraham she wandered in the wildernesse of Beer-sheba that is in the brokenness of her heart and looked upon her selfe as one wholly forsaken and as one quite spent and faint despaired of her own and her Sons life for shee had lost the Inheritance and the favour of her Mistress also and all her goods and there was neither water nor bread for to preserve life and they were as given up to death for shee went and sat a stones cast from the child because she would not see him dye and when she had even wholly given on her selfe to dye then the Angel came again unto her and called her and comforted her and shewed her also a fountaine and told her that she should not be so afraid of death her Son must yet become a great Nation The inward figure of this is thus 10. When Isaac that is Christ is born in the Convert then the spirituall new-born will rejecteth its own evill nature it contemneth it and condemneth it to death casteth it out also from it selfe with its Son the mocker viz the false interpreter and perverter of the truth as if it would even burst the same in the Minde so very an hatefull enemy the new-born spirituall will becomes to the naturall will in its Evill qualities viz. to Ismael the Son of the naturall will who is onely a mocker scoffer pharisaicall censurer lyar backbiter and unrighteous 11. And when the new-born will hath thus cast out the evill nature with its wicked children from it selfe then the poor forsaken nature stands in great distress trembling and desertion for the internall holy Soul doth forsake it and then it even gives up it selfe wholly to death and wandreth in it selfe in the wilderness and looketh upon it selfe as a foolish and simple one who is every ones by-word and laughing stocke 12. And then when the nature doth willingly give it selfe thereunto that it also will now dye wholly to its selfeness and dispaires wholly on it selfe as a poor forsaken woman that is deprived of all the worldly glory riches beauty and the pleasure of the outward life also being wholly cast out from its former desire and almost quite forlorn so that the own desire begins to faint and quail within it selfe then comes the Angel of God to the nature and comforts it and bids it not to despair and gives it also water to drink that is some faithfull upright man or some inward ray and beam of
which Babel knoweth nothing nor can know nor will know but climeth up continually in the compacted tongue on the Towre of Babel into an Heaven of humane Selfehood and hath put Christs garment outwardly upon it selfe but it hath not the twofold voice therefore also it doth not hear when God calleth Abraham 26. And Abraham Answered Here am I and he said Lay not thine hand upon the Lad neither do thou any thing unto him Gen. 22.12 for now I know that thou fearest God and hast not spared thy onely Son for my sake That is thus when man hath wholly resigned up his Selfe viz. his own will or Son and put it wholly to the mortification in Christs death then the nature of man falls into Sadness for it hath lost its right its own law and will then saith the Spirit of God by the Soul do nothing to thy nature now I know that it is given up and resigned to me and that the Soul hath now * * * Plerophory an assurance of confidence in God and is fully bold even to leave the outward life for Gods sake and give over its will to mee in Obedience as here Abraham had fully resigned up his will unto God he would now do whatsoever God commanded him 27. And as Abraham did not spare his Son and would have given him up unto death so also God did not spare his Son and gave him to death for us even so should wee also not spare even our own will but rather be willing to leave all whatsoever the own will hath taken possession of and delights in and willingly dye to all Temporalls for Gods sake let it be Principality Dominion or Kingdome Temporall Honor or Goods or whatsoever it may be that is our dearly beloved Son all this a Christian must give over and resigne up in the minde and account and esteem himselfe onely a Servant therein yea esteem his outward life not for his own but in his Minde depart from and forsake every creature and then he lyeth bound upon the wood of the Burnt offerings Altar and waiteth for the Voice of God from Heaven which calleth to him and becomes the Voice and Mouth of his life and this is truly with Abraham to beleeve God where God beleeves in man and then God saith Now I know that thou fearest God and puttest thy trust in him alone for the humane will sincketh into the most pure Being of God 28. And Abraham lifted up his eyes and looked and lo a Ram was hung in a thickett by his hornes Gen. 22.13 14 and he went and took the Ram and offered him up for a burnt-offering in the stead of his Son and Abraham called the name of the place * * * Jehovah-jireth The Lord seeth as it is said to this day upon the Mount where the Lord Seeth This is the golden figure which sheweth that the killing death and dying doth not reach the true man but onely the Ram with his Hornes which sticketh in the flesh and bloud in the Thornes of Sin and it chiefly denotes that the true * * * Text. Soules-man humane Soul in Christ and his children shall not dye in this burnt-offering of God but after that it hath resigned up the will of Selfe then God openeth its eyes that it seeth the Ram behinde it viz. it spieth the will of the wilde evill flesh and learnes to know it which will sticketh with its pushing beasts-hornes in the thorny Thickett of the Devill in flesh and bloud viz. in the desire of the vanity of the world in Selfefull Lust This the Resigned Soul seeth and offereth it up for a burnt-offering in the stead of the true Nature for the right nature is delivered in this burnt offering from the Ram of the flesh the Hornes are the injections oppositions and assaults of the Devill and the thickett of Thornes is the Serpents Ens which the lust of Adam hath introduced 29. Thus wee must understand in this figure that the whole man in Christs person should not be given to the Anger of God as if the Adamicall man should be wholly consumed and devoured by it no but the wild Ram onely the Enmity the opposite will the property of Apostacy and Rebellion but the life's Essence should remain forever the same Adam which God created unto Paradise the same shall remain eternally but the division or dissonant disunion of the life's formes in that they are rent asunder and brought into the property of Selfehood whence strife and enmity is arisen in man I say this evill Ram viz. this introduced infection vain desire and adverse will must be offered up in Christ in the fire of Gods Anger This was the Beast for the burnt-offering The Lamb of God in Adam shall not be consumed in the fire but it must onely shed its bloud it must immerse and sinck it selfe wholly with the humane nature into the One viz. into the Eternall Nothing without all nature and then this place is called here the Lord Seeth that is when the Ram is offered then this place is afterwards the Temple of God where the Lord Seeth 30. And the Spirit of Moses speaketh very hiddenly hereof and saith Hence it is said still to this day upon the Mount where the Lord Seeth the Mount is the life's nature where the Lord hath seen not onely in Abraham and Isaac but he seeth in Christs spirit yet at this day upon this Mount in the children of God when the Ram is offered up then the Spirit of God seeth through nature as the Sun through-shineth a Glass or as a fire through-heats an Iron 31. Therefore a man ought not to be so foolish as to torment his whole life in his repentance and conversion and to offer it up in the fire of death without Gods command but he must onely sacrifice the Sin and Selfe-Love of vanity he must offer up onely the Ram and not do any violence or mischief to nature not strike whip and beat it or creep into a corner and suffer the Body to * * * Note starve for hunger no he must not out of his own purpose Give the Image of God to death but the Ram he must he meritts not any thing by plaguing martyring and torturing himselfe for God hath bestowed his heart to that end to redeem us from Pain and Torment 32. When the Soul with the Right nature hath tamed it selfe from the Ram of the flesh then it must Sacrifice the Ram to the death of Christ but it must remain stedfast in great humility in the Resignation in God and not any further afflict and rack it selfe either with doubts or with any other externall inflicted tortures and also give nature its necessary nourishment and not Enfeeble and distemper it selfe for it is the Temple and the Image of God but it must daily and continually mortifie the Ram in the flesh viz. the selfish lust of the evill flesh and
the will to the Selfehood or ownhood of this world and although the flesh be disquieted being it must forsake what it fain would have yet the true nature and the Soul must not give heed to it Also it must not take care for the sake of the flesh where that should have its maintenance but commit it to God and go on in his calling as a day-labourer in the Service of his Lord and Master and let God take care for the Ram and give it what he please 33. And the Angel of the Lord called unto Abraham out of Heaven the second time and said by my selfe have I sworn saith the Lord Gen. 22. v. 15. to the 19. because thou hast don this thing and hast not spared thy onely Son that I will bless and multiply thy Seed as 〈◊〉 â—tars of the Heaven and as the Sand that is upon the Sea-shore and thy Seed shall possesse the Gate of his enemies and through thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce and so Abraham returned to his young men and they rose up and went together to Beer-sheba and dwelt there This is now the Seal of Faith when man hath wholly given himselfe up to God then God sweareth unto the humanity by him selfe that he will blesse man that his life's essence shall thence forward spread forth it selfe in his Power and grow unto a great Tree of divine Essence in the wisdome whose fruit and knowledge shall be infinite and innumerable as he sware unto Abraham that out of his body or life's essence many Nations should arise also how his life's essence should possess the Gates of the enemies viz. of the Devill and Death as heere he gives a full and pregnant hint concerning Christ and his Christendome how they should destroy the Devills Kingdome and break down his Gate in man This the faith in Gods children is able to do 34. For so soon as the iudgement of the earthly man hath been held in the penitent man so that the Soul rejecteth the will of the evill flesh viz. the will of the Animal Soul and brings it into judgement to the condemnation of death and resignes it selfe up wholly unto God then God sweareth in Christ Jesus this Oath unto the Soul and setts it to be a Prince over the enemies viz. over the proud and haughty Devills even to judge them and obtains full power over them and drives them out 35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe and he maketh a relation of his brother Nahor how Milcah bare unto him eight Sons from whom great Nations did arise viz. the Assyrians who indeed did not spring forth out of the Ens of faith viz. in the line of Christ as Abraham but out of the naturall Adam upon whom also the blessing of Abraham did * * * Passed or went light for the history is so exactly deciphered that a man may see that God hath not onely chosen the naturall line of Christ proceeding from Abraham and Isaac but also the lines of nature in the Adamicall Tree which he would also bring together and manifest himselfe to them and they who would beleeve in God should be engrafted into the line of Christ that is those who should be capable of the divine Ens in the voice of the Lord whose will should direct it selfe to God 36. As wee may see again in this figure how God hath not rejected the Kingdome of nature in man but that he in Christ will deliver it out of the Anguish and Enmity and that a man should and must continue in the Kingdome of nature as Abraham when he had finished this offering he went with his Son and two young men to Beer-sheba and dwelt there by which the Spirit of Moses signifieth that when Abraham had performed this Calling in the figure of Christ before the Lord he returned again unto his naturall affaires viz. unto the doing of this worlds business he went to Beer-sheba that is into the toil and labour whereinto Adam hath brought us where a child of God in the cloven and broken nature viz. in Beer-sheba must work in God with teaching and praying and also in nature with the labour of the hand to maintain the outward man and follow the wonders of the outward world in the formed word and help to form manifest and bring them forth in â—â—â—ure to the Contemplation of the wisdome of God 37. Also hereby is hinted very clearly that a child of God in this worlds being doth not stand daily and hourely in the Operation of the spirituall figure that his Spirit can see and know that onely but also in the naturall where the Spirit of God goes also along working in the work of nature and manifests it selfe in another property in him as it may be seen here in Abraham and all the Saints that God did sometimes manifest himselfe to them in the figure of Christ and sometimes again in the Cross and labour in the Temptation and contrariety of the nature of the corrupt Adam so that they have lived in weakness and infirmities as all Adams children have don and do 38. And we ought not to look upon and consider this figure concerning Abraham in all that the Spirit of Moses and * * * Text. Ezra Note concerning Esdras Esdras hath written down but as a Type of Christ and Adam viz. of the Kingdome of Christ and the Kingdome of nature that hereby God hath represented the figure of Christ and his Christendome how he would again Redeem and deliver them from the Great Toil and Labour 39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented and how the same doth pant and reach after man and how man doth stand here in this life as in a field and growes on Whom sometimes the Sun of divine Love doth eglimpse and shine and sometimes again Gods wrath and Anger and how man must be purged tryed and purified and the chiefest and most especiall point herein is this that a man must give up and resigne himselfe to God in faith and full assurance and hold still unto him and let him work in him as he please and how also he must learn to bend and bow his own nature and lead it towards God that it in all things may desire to be Gods instrument and Servant and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature for the Contemplation of Gods wisdome and on the contrary reject the Own will of the Devill and all desire to Selfehood 40. And we should not look upon the written History of Moses concerning the Patriarchs so blindly as the Jewes and Babel do as if they were onely a meer History no the same is not onely full of the types of Christ and Adam viz. of the old and new man but there are also secret
same doth come or press in to God in the humanity of Christ viz. in the whole process of his suffering death and resurrection 33. A Christian is Christ in the inward humanity and a Jew is Christ in the figure and in the office of his law viz. according to nature but now Adam in his nature and Christ in the divine nature are but one person one onely Tree * * * Rom. 8.34 Who now is here that judgeth 34. Saint Paul saith ‖ ‖ ‖ Rom. 2.11 12 13 14 15. There is no respect of persons before God for as many as have sinned without law shall also perish without law and they who have sinned in the law shall be judged by the Law for not the hearers of the law are just before God but the doers of the law shall be justified for when the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves which shew that the work of the law is written in their hearts their conscience also bearing witness to them and their thoughts within themselves either accusing or excusing each other That is or signifieth thus much 35. When the Gentiles do apprehend Christ then they do apprehend the Law of nature to do uprightly for Christ is the beginning and the fullfilling of the law but the Jewes have the law now whosoever transgresseth and sinneth either the Jew in the law of nature or the Gentile who acknowledgeth Christ in the law of the fullfilling each shall be punished or judged in his law viz. the Jew in the law of God the Father in Christ and the Christian in the law of the Gospel viz. in the law of the Accomplishment 36. For here is no respect of name in that one saith I am a Jew the other I am a Christian the name maketh no difference in the Adoption of God but the spirit in the heart to do uprightly to obey God they all come in the Grace under the obedience of Christ unto God both the Jew and Christian. 37. For without Christ there is neither law nor Gospel Christ is the Righteousness which availeth before God in the law so that man without Christ hath no God now let him run either in the Law or Gospel if he runneth in the desire to obey God then he runneth in the law of the Accomplishment for Christ is the onely obedience which availeth before God both in the law and Gospel all men who give up themselves in obedience unto God they are received in Christs obedience viz. in the fullfilling of the obedience the Jew and the Christian and so likewise the heathen who hath neither the law nor Gospel 38. For if the Gentile desire to obey the onely God and yet knoweth him not according to the essence of his manifestation but presseth in to the obedience of God then he is a law unto himselfe and declareth indeed that God hath written his law in him which he hath fullfilled in his Son as Paul saith for he who knoweth the law and Gospell knoweth the same onely as a Gift of the Giver who hath given him the knowledge but he that doth not know it and yet desireth the power of the law and Gospel in him God in Christ knowes what he pleaseth 39. For Grace doth not onely lye in knowing that one knoweth the Grace in Christ but it lyeth in the pressing into that Grace and in the mercy of God One presseth in to mercy in the law the other in the Gospel and the third without the law and without the knowledge of the Gospel he that hath neither but hangs on the Grace of God the same is freely given without his knowledge of it 40. Even as the branch on the tree doth not know whence the Stock doth introduce the sapp and power into it it onely longeth and gaspeth after the power and vertue of the root and draweth with its desire the sap into its selfe even so likewise many an ignorant man doth long after his eternall mother out of whom he is arisen with Adam and cometh in his ignorance or un-knowing condition again unto the free gift of Grace which God freely bestowed on Adam in his fall for the Covenant and Grace passed from Adam upon all originally or by way of inheritance even as Sin passed from one upon all whosoever desireth the Grace of the onely God he obtaineth it in Christ who is the Grace it selfe 41. The Jewes will not beleeve the outward humanity of Christ and do deny the same but the Christians do beleeve it and yet defile the same with ungodly conversation and the one is as the other before God except the children of Faith among the Jewes and Christians whose defiled garment is washed in the bloud of Christ. 42. We do not hereby confirm or speak for the unbeleef of the Jewes and Gentiles that they should or might remain in blindness for the time of their visitation is * * * Text. born at hand that they shall see but we hereby disclose and lay open the wicked Antichrist among the Jewes and Christians in that every one boasteth of his Name and condemneth another the Jew in the Law and the Christian in the Gospel and the Heathen in his Superstition 43. Each of them will be Gods child in his knowledge and yet the disobedience and unbeleef is as great among one people as another and they are in the knowledge onely as a figure before God and none is saved by his knowledge onely for that I do beleeve and hold for a truth that Christ was born dyed and arose again from death for mee doth not make me a child of God the Devill knoweth it also but it doth not avail him I must putt on Christ in the desire of faith and enter into his obedience into his incarnation suffering and death and arise again in him and putt on the obedience of Christ and then I am a Christian and not before 44. The judging censuring and condemning others without Gods Command is onely the Antichrist among the Jewes and among the Christians without Gods mercy none cometh to the Son-ship we must all enter in through the free Mercy of God the Jew and Christian the knower and he that knoweth not our knowledge must be filled and abound with the love of Christ effectually so that we love one another else knowledge is not at all available if I bring not my knowledge with the desire into the Love of God wherewith he hath loved us in Christ and love my neighbour in the love of God in Christ with that love wherewith God generally loveth us and loved us when we were his Enemies then I have not as yet the love of God dwelling in mee 45. But how will he Love his brother who contemneth him for his knowledge sake did not God Love us when we knew nothing of his Love if a man hath not this Love of
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 Letters V Vowells yet they have lost the Five Vowells which are the power of all words which is much to be lamented that men understand nothing at all more of the Holy Ghosts Language what the Spirit of God hath spoken in Moses and the Prophets and how he hath in his speech declared and poynted at that which is future Eternall Men cleave meerly to an historicall †††Act or thing done Action and see not what is signified by this or that Action 50. For Gods Spirit hath not done such wonders for the History sake of a plaine simple Shepheard as it standeth in the outward forme of it and hath so exactly expressed those things in writing as if he were so much concerned in a History that he hath preserved it among all people and suffered it to be proclaimed for his word no sure but for this cause that under such plain simple historicall relations is signified and wherewith Gods Spirit in the figure alludeth at that which is future Eternall Therefore should men looke upon the Scripture of the Old Testament with cleerer eyes for the whole New Testament is couched under it in the figure of the plaine simple * * * Apostel Geschichâ— The Acts of the Apostles Acts or Actions 51. †††Gen. 32.29.30 When God had blessed Jacob then Jacob called the place Penuel that is Gods inspection into the soule where God is manifest in the soule then sayth the Soule I have seene God face to face in Mee and my soule is preserved in this inspection and when he passed over Penuel the Sun arose to him that is when Gods Sun viz. his power is manifest in the soule then the Essence of the Soul carrieth the power in it selfe and then the divine Sun ariseth in the Soules Essence and then the Father hath there begotten his Sonne in the soule which is the Sun of righteousnesse as also the Divine Love and Joy and then selfe-Nature halteâ—h for the Sinew of its Naturall will is displaced so that the selfe-will is lame in its ability as heere Jacob. And the Text of Moses sayth Hereupon the Children of Israel eate not of the sinew upon the Ham of the Thigh to this Day because the sinew of the Ham of Jacobs Thigh was touched 52. This sheweth cleerly that Jacob and his children understood this Mysterie and have instituted a memoriall in this Sinew for what doth that which was done to Jacob concerne a Beast The Sinew of a Beast is not therefore displaced or venomed onely the children of the Saints looked upon the Ground of the Divine Mysterie 53. Concerning which the present Jewes are very blinde and hang onely on the Law if they did so eagerly seek after Jacobs Sun as they cleave fast to the Law then would that Sinew in them also be displaced and they would not so hunt after Covetousnesse and Gaine but * * * Mat. 23 25. Luk. 11.39 they wash the outside of their Cups and dishes and inwardly remaine foule 54. Even as Christendome cleaveth to the history viz. to the purple Mantle of Christ and hunt away Christ in power from them and will not with Jacob have the Sinew of the wilde beastiall properties of the voluptuous will of flesh displaced lamed but walke nimbly with the beast under the Mantle of Christ. 55. This displaced Sinew signifieth that Adam in his innocency before his Eve was not such a Grosse Beast as afterwards therefore when the Spirit of Christ in the Covenant was manifested in Jacob then it touched the Beastiall Ham of his Thigh to signifie that in Christ it should be broken and cease so that a spirituall Man should arise from Death and not such a grosse Beastiall Man CHAP. LXI The Excellent and Wonderfull Figure Shewing how Jacob and Esaw mett and how all heart-burning and Evill-will was changed into great Joy Kindnesse and Compassion What is to be understood thereby Genesis 33. BLinde Reason should better open its Eyes at this Text Gen. XXXIII then hitherto it hath done and better consider the figure of Jacob and Esaw and learne rightly to understand the Decree concerning Jacob and Esaw where the Scripture sayth * * * Mal. 1.2.3 Rom. 9.13 Jacob have I loved and Esaw have I hated when the children lay yet in the Mothers womb and had done neither good nor Evill that the purpose of God might stand 2. Heere men should rightly looke upon the Purpose of God what the Spirit of God meaneth thereby for Esaw stood in the Type or Image of the corrupted Adam Jacob in the Type of Christ which came to help poore Adam therefore must these two Brothers come of one Seede to signifie that God would become Man and that Gods Seed viz. his word and Adams seed in its owne Nature should be manifested in one Person and become Man and that Gods seed should overcome the corrupted Adams seed with great divine Love and quench the Fathers Anger with Love and the Love should wholly give it selfe into the Anger of the soule that Gods Grace Compassion and Mercy in the Love may passe through the Anger and also change the Anger into Compassion as heere Jacob with his present and great submission and humility yeelded himself to his brother Esaw and changed his Anger whch he bare towards Jacob in respect of the Naturall right of the first-borne and of the Blessing into such great Compassion that Esaw fell about his neck and wept in great Compassion and his anger in him was turned into Love even as Christ with his great love and humility in our assumed humanity in our fiery burning * * * Anger soule Angry-soule changed his Fathers Anger into such great Mercy and Compassion that the divine righteousnesse in the Anger ceased and departed from our soules 3. For as Jacob appeased his brother Esaw with the Present and humility when he gave up himselfe into the Anger of Esaw so also Christ appeased the Anger of God when he gave up his heavenly Bloud with the great Tincture of Love into the Anger of God to be devoured then was the Anger viz. the Nature of the dark world which was manifested in Adam turned againe into the divine Light of Love viz. into a Love-fire Gen. 33.1 2 3. 4. Moses sayth Jacob lift up his Eyes and saw his brother Esaw coming with * * * 400 men four hundred Men and hee divided his children to Lea and to Rachel and to both the Handmayds and set the handmayds with their children formost and Lea with her children next and Rachel with Joseph last and he passed over before them and bowed himselfe to the ground seaven times till he came to his brother The inward precious figure standeth thus When Christ in our assumed humanity entered into his suffering then the Anger of God in the †††4 Elements four Elements of the Body came to meete him and
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 the eternal one and becometh one substance therewith for it goeth into its nothing Must not the false will or desire for a worldly Law 's sake for feare of punishment forbeare or stand still from unrighteous works Wherefore then not also for the sake of the commandement of God Can it be obedient to a worldly Lord and Master and for that end stand still for which he would have him wherefore not also to God especially when the ability is as soone given as a Man doth but incline his will to stand still 59. But the cause why the total false wicked will doth not stand still and incline it self to Grace is this that it is clearely a Thistle borne wherein Grace lyeth too deeply hidden and the wrath of God is too strong in nature Grace draweth it and sheweth to it it s own falshood and wickednesse but it contemneth Grace and worketh as a Thistle doth in the power of the Sun Such a one is to God †††2 Cor. 2.15 16. a good savour of death to the damnation in hell that Grace may be severed from the false and wicked will 60. But the conclusions of reason which pronounceth that God in himself so farr as he is called God hath determined that one part of men and indeed the greatest number shall and must be damn'd and that of his own purposed will he hardeneth them is false and hath no ground either in the Scripture or in the light of nature If a man but rightly consider the Scripture and doth not blindly looke upon it 61. For in God so farr as he is called God there is no purpose nor beginning to will he is himself the will of the profundity viz. one alone and himself willeth nothing but good and therefore is himself also that same good will or willing of good For the good that he willeth is the birth of his power viz. his Sonne 62. God willeth in himself nothing but to manifest his owne good that himself is and that could not be done if the only good power did not introduce it self with the exhalation into the desire to nature and in a severation viz. into the science for if the good did remaine alone there would be no knowledge or skill 63. But now the good viz. God in himself maketh not evil or separation but the science viz. the Fiat or the desire to severation bringeth it self into nature and creature and from the science springeth evill and good and not from God or in God in his Trinity 64. For there is no decree but there is a consultation therein and then there must also be a cause of that consultation therein and then againe there must be a cause of that also and so there must be somthing before God or after God wherefore he so consults and determines 65. But he is himself the profundity and the one and is one only will that is himself and that is only goâ—d for one only thing cannot be opposite to it self for it is but one and hath no quarrel with any thing 66. Therefore it is the folly of Reason that they speake of compulsion and inevitable necessity and understand not the * * * The Great Mystery Mysterium Magnum Or that they say God of his purpose willeth the evil desire or will which he hath hardned that it should not attaine the Grace 67. I shew to this blind Reason a Thistle to consider of which the Sun for a whole day toucheth and giveth it light and power yet it remaines a Thistle so also the wicked will The Divine Sun shineth to it the day of its whole life but its ground is an Ens of a Thistle 68. Otherwise it God did of purpose harden it the righteousness could have no judgement therein for that which doeth what it must doe liveth according to the will of its Lord but if †††Psal. 5.4 God willeth not that which is wicked as in Psal 5. then the evil cometh out of the roote And in the roote of knowledge out of natures ground to the creature and by accident And for that cause hath God manifested his will and given his Law and Gospel that is hath manifested his threatenings and his grace that a day of separation might be kept with righteousness and that no creature might have Excuse 69. And the History saith further * * * Gen. 33.12 13 14. After Esaw had received the Present of Jacob he spake unto his brother Jacob saying Let us take our journey and goe forward I will goe with thee but Jacob said to him My Lord thou knowest that I have with mee tender children and moreover cattel that are great with yong and sucking Caâ—ves if they be over-driven for one day the whole flock would dye Let my Lord pass over before his servant and I will follow on softly as the cattel and the children are able to goe until I come to my Lord into Seir. This Text appeareth to be only an outward History but the Spirit hath also its inward figure under it for Jacob stands in that figure of Christ. And the figure is thus 70. When Christ through his suffering and death appeased his Fathers anger in the kingdome of nature thus said the appeased anger Now will we arise and take our journey together understand in the life of man but the Love said man is too tender feeble and impotent and can scarce goe in Gods wayes * * * Mat. 28.20 I will remain with them even to the end of the world Mat. 28. And lead them †††Gently and moderately slowly as they are able to goe least they fall into temptation and error and be blinde as to Grace Goe thou before my Lord I will lead them on softly under my yoke of the Crosse that they die not for if they should now presently be led in the Fathers severe righteousness they would not be able to goe though they are indeed redeemed yet they live still in flesh and bloud I will come after with them to thee into Seir that is into Gods righteousness 71. †††Gen. 33.15 And Esaw said Let me now leave with thee some of the folke that are with mee He answered what needeth it let mee but finde Grace in the sight of my Lord that is God the Father said let me leave some of my severe righteousness commandements and Lawes with thee but Christ said What needeth it Let me with these redeemed children onely finde Grace with thee for they cannot fulfill the Law 72. * * * Gen. 33.16 Thus Esaw went his way again that day towards Seir that is thus God's righteousness pressed into it's own principle †††17. And Jacob went to Succoth and built him an house from whence the place is called Succoth This in the figure is as much as to say Christ led his Christendome viz. his children not to Seir that is into
* * All whatsoever he hath or is Substance and fly from thence nakedly and resignedly in spirit and power that his chast virginity may abide stedfast before God 9. And if Joseph doth thus wrestle and suffers not flesh and bloud nor the base world to hinder or over-master him then it will become his utter enemy and betray him to death because he will not commit lewdnesse and whoredome with her and then Joseph viz. the †††The reall earnest conflicting Christian. wrestling man is cast into prison viz. into reproach and contempt for the sake of his chastity and feare of God and he must hide himselfe under Christs Crosse under his yoke in his suffering and death and live as a Prisoner in misery the world rejecting him as one not at all worthy to tread upon the Earth Accounting him as a prisoner that is imprisoned and despised for whoredomes sake desiring to have no converse nor intercourse with him being that the chiefe Masters and Great Ones viz. Potiphars wife doe revile him and accuse him of unchastity 10. Which wife doth also signifie the false Babylonish hypocriticall whore with all her dissemblers and flatterers in the fine Adorned house of Christendom who when they cannot catch Joseph with their whoredom and hold him but that he doth strongly gett away from them then they exclaim out against him falsely and keep his Garment for a Signe accusing him of unchastity viz. of Idolatry and * * * One of dangerous Principles or opinions heresie and call him a dreamer a ‖ ‖ ‖ A whimsicall fellow phantasticall fellow and a scismatick as hapned to Joseph 11. And when the Master heareth it then he beleeveth this Potiphars wife viz. the painted and fine accomplisht hypocrite in the house of hypocrisie and so Joseph cometh to be suspected of the Master and is rejected of him and cast into the prison of Affliction and there he must live in misery and scorn as a guilty person and yet not guilty 12. But this contempt banishment and affliction is good for him for thereby he is drawn from the pride and whoredome of the world and all its falsehoods which might assault his flesh and bloud and hinder the new birth and thus the pretious Pearle-plant growes under Christs Crosse in the disrespect and tribulation of the world and becomes great and strong 13. But in the meane time God doth send honest people to such a Joseph who take pitty and care of him and maintain him and acknowledge his innocency and shew themselves friendly and kinde towards him and consider his chastity and feare of God and do also respect him and provide for him till the inward Prince in Gods power be fit for the Government and then God bringeth him out of prison and giveth him the Scepter of Government to be a Prince in his Wonders and to rule and govern in Divine Knowledge over Gods wonderfull Workes as Joseph over the Land of Egypt In which * * * In such a condition type and figure this Pen is likewise born and indeed no otherwise which yet is hidden unto reason 14. This is now the Summe of the Exposition of the History of Joseph but seing it is so very rich and full we will make a fundamentall explanation upon the Text for a direction and manuduction to the loving reader who also intendeth to become a Joseph if he shall be in Earnest and learn to observe and know himselfe in this figure he will see what Spirits child hath made these writings for he will finde this †††That Pen of Iron or point of a Diamond is that engraveth in the heart Jer. 17.1 Gen. 37.1 2 3 4. Pen Engraving or writing in his Heart 15. The Text saith Jacob dwelt in the Land wherein his Father was a stranger namely in the Land of Canaan These are the Generations of Jacob Joseph being Seventeen yeares old was feeding the flock with his brethren and the Ladd was with the Sons of Bilhah and with the Sons of Zilpah his fathers wives and Joseph brought unto his Father their evill report Now Israel loved Joseph more then all his Children because he had begotten him in his old age and he made him a Coat of many Colours And when his brethren saw that their Father Loved him more then all his brethren they hated him and could not speak friendly to him The inward Figure is this 16. Jacob had cast his fleshly naturall Love upon Rachel being shee was fair and seing that the line of Christ in the Covenant did lye in Jacob Rachel was shutt up so that his seed was not manifested in her in the naturall manner of the flesh untill Jacob Rachel were grown old and neither of them loved each other so any more according to fleshly love but onely desired a fruit of their seed wherefore also Jacob and Rachel prayed unto God that he would open her and make her fruitfull and when this was brought to passe out of this seed of Jacob sprang forth a Line which did set forth and represent a figure of the pure naturall and right Adamicall humanity which birth in the figure typifieth how Christ would again beget the Adamicall humanity * * * Vnto in its primitive chastity purity and fear of God 17. For in Lea viz in the simplicity and lowlinesse the line of Christ arose and sprang forth and in Rachel the line of the first Adamicall man in his Innocency viz. a figure of the same which figure did represent how a Christian should stand at once both in Christs Image and in Adams Image and what a Christian in this world should be inwardly and outwardly and how he must become a Christian therefore saith the Text †††Gen. 37.4 Jacob Loved Joseph more then all his children the cause was this Joseph was sprung forth out of Jacobs owne naturall line of his peculiar naturall Love to Rachel wherein the line in Christs Love in the Covenant had also imprinted and manifested it selfe and it was a punctuall representation in the Figure of a new Regeneration how a true Christian should stand after that Christ should be revealed in the flesh of the humane nature 18. And therefore Joseph was so inclined in his Minde that he could not conceal any falsehood but when he heard any evill of his brethren he told the same to his father this his brethren could not brook and therefore they called him a betrayer and envied him for the spirit which reproveth wickednesse and falsehood was revealed in him for * * * Joh. 16.8 Christ should reprove the world for Sin but being he now did represent a Christian he told it his father out of whom HEE should come who should reprove the world and we see very clearly how flesh and bloud viz. Josephs naturall brethren in the Type of Christendome became an utter enemy to the type viz. to the true Christian Joseph
Devills vanity 47. For in this New childe there standeth the faire Carbuncle-Stone of the highest Love of God in the Name JESUS which suffers it selfe to be sullyed no more for it once passed through Death Hell in Man it will be pure and possesse the Throne of God whereupon the Scripture speaketh strongly that * * * Heb. 6.4 5. Whosoever hath once tasted the sweetnesse of the world to come and departeth from it againe that this soule hath no forgivenesse more for Ever that is no other then where the Noble Virgin childe is borne a new againe out of the soule in its substance that faded in Adam and the soule departeth quite from it againe and severeth it selfe from it with its will so that it fadeth againe once more there is no remedy for it more Eternally For in the Birth of this virgin childe the foretast of the Eternall Joy is given to the soule and that is done in the Wedding of the Lamb knowne to * * * Those of our society our School-fellowes 48. Therefore this Noble Virgin with her faire †††Or Starre Stone hideth it selfe frequently from the soule but shee breaketh not off from the Marriage except the soule breaketh it selfe off from her and there is great weeping and lamentation towards the soule if it defile it selfe againe as in the little booke of Repentance is set forth and cannot easily befall Joseph for the soule is hugged Embraced and kept in Christs Armes as it is John 10. * * * Joh. 10.28 My sheepe are in my hand 49. This wee understand in this figure how very chast modest and pure hearts are given to the children of God in their inward Ground and how they must be strongly proved and tryed before the Government of Divine Vision will be given them to be able to see the Mysterium Magnum the Great Mysterie 50. And Moses sayth further †††Gen. 39.16 17. And Potiphars wife layd up his Garment by her untill his Master came home and told him those very words Wee see in this figure the perfidious treacherous dealings of the world how wickedly they recompence and reward their Christian faithfull Servants and Ministers Joseph carried himselfe faithfully in the sight of their whole house and all succeeded happily that went through his hand but when he would not lye with this whore to pollute himselfe with her then shee persecuteth him in his Body and Life and studyeth how to steale away his honour from him by falshood and wickednesse when shee cannot take it away with subtilty and devillish plotts 51. This now is a figure shewing how grievous Enemies a true Christian hath and that he is every where encompassed with Enemies and though perhaps he standeth in temporall felicity and have the favour and good will of many Men yet he ought not to be secure for the Devill continually hunteth after him to finde how to make him fall for what the Devill cannot doe by himselfe to Gods children in flesh and bloud that he attempts by his instruments falsly to betray the children of God and that even for their feare of God their honesty and vertue 52. For if the New heavenly Eve be borne in Gods Children then the Devill in the Earthly Eve will not endure it for a whore and a modest Virgin will very ill stand together 53. And thus the children of God have no greater danger then when they are exalted to worldly honour for the Devill is a Spirit of Pride and sets himselfe with his Lust in worldly highnesse and magnificence in * * * Or High Places Eph. 6.12 High Offices for he will alwayes still be a †††Joh. 14.30 Prince of this world as Christ also calleth him and he is so indeed according to the property of vanity falshood and wickednesse and alwayes sets his Throne and stoole readily there where Great Offices and Honour are where Might Power and Authority is administred and put in Execution there he ‖ ‖ ‖ Insinuates or wraps up himselfe involves himselfe so that he might be sure to sit for one in the Government of the world 54. Therefore he will not readily endure that a Joseph should sit neere him but those that are Rich Noble lofty and stately honouring themselves which hunt onely after worldly honour pleasure and voluptuousnesse who fill their Bellyes dayly and are bold stout furious and full with plenty and hunt onely after suttlety and Policy seeking how they may wrest from the miserable his sweate and convert it into pride who trimme and set themselves forward in every place taking pleasure in themselves in such Dresses and Ornaments giving one another great Complements and Courtship and ascribe great titles of honour to them where the house is stuck full of such trimmed dressed whores under a modest and chast shew appearance there is the Devill a frolick Guest for it goeth according to his * * * Property and condition owne hearts desire and will 55. But if God send a Joseph thither who would faine live and doe according to the will of God then it happeneth to him as to Joseph and to Daniell whom they wickedly and with falshood brought to the Lyons Den and Joseph they brought into Prison but in the End the Devills Kingdome is put to shame as in Joseph and Daniell 56. Therefore if any will be a Joseph and also sit in worldly Offices and honour he must doe it with great earnest sincerity and humility of his heart and resist the Devill that he may not be able with his stoole of Pride to dwell with him if not let him stay without it or else he will fall to the ground in such Offices If Joseph be not armed with Christ who hath overcome the Devill let him let the high Offices alone for the Devill will not endure him in it while he is against him He must either be a right Joseph and Daniell or must have the Minde of the world if he will governe the world 57. For this world hath a Twofold Office viz. Gods and Sathans Office the one in Gods Love the other in Gods Wrath viz. according to the property of Light and of Darknesse which in the Nature of this world rule neere and in one another and are two Kingdomes as the one is Christs Kingdome the other is Sathans 58. Therefore if thou art not armed and wholly resigned to God that thou canst upon occasion with Joseph leave thy Garment also thy honour and wellfare for the sake of God and for righteousnesse and overcome the Devill with Divine power and strength if not presse into no Office except thou beest rightly duely and orderly called thereunto and then also thou standeth either in the Throne of Joseph or of the world 59. Thou must in an Office either serve God or the Devill for thou canst not serve two Masters alike for selfe and Resignation are two distinct he
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy †††Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become
manifest in the World and are set before the Eyes of the Watchmen who sit in Councell for Judgement what is to be done more with these dry ill-favoured Kine for God hath given them the seaven fatt Kine of the Manifestation of his Grace but they devoure all and yet are so very hungry that Hell dwelleth in their foure Elements and the Kingdome of the Devill * * * Consisteth in that wch their posture condition or qualitie doth represent and expresse standeth in their figure 40. O Aegypt of Christendome thou hopest for Good and yet desirest onely to worke wickednesse No Good shall come to thee except thou dyest from this Hunger thou wilt burst thy selfe asunder in this Hunger whence shall good be interpreted to thee by Joseph when thou thus hungerest the more Nature generateth in thee such a thing as thy hunger and desire is thou oughtest to hope for nothing except thou convertest and puttest on Josephs New Garment and then the Lord will give thee his Spirit so that thou wilt see and understand thy Images and put them away and stand with Joseph before the Face of God as Joseph before the Face of Pharaoh and wilt be able to see and interpret the Wonders of God 41. And then the Lord will set thee with Joseph over the Kingdome of his Mysteries that thou wilt rightly understand the Magick ground of Faith and wilt search no more in the Images of the outward Naturall Magick as thou hast done for a long time but thou wilt see the inward Ground and with Joseph rule over Aegypt that is over the Mysteries and wilt therein prayse the Lord and draw in his fountaine and drinke water of Life 42. For †††Rom. 10.8 Deut. 30.14 the Word which thou shalt now learne and understand is nigh thee namely in thy Mouth and heart thou art Gods formed Word thou must learne to reade thy owne Booke which is thy selfe and then thou wilt be free from all Images and thou seest the Place of which it is sayd * * * Gen. 28.16 The Lord is heere and then thou wilt attaine the Life of power and vertue againe and become fatt and put away the Mantle of Christ and say Heere is the Man that will walke in the footsteps of Christ and will follow and imitate him and be like and ‖ ‖ ‖ Phil. 3.10 Conformable to him in his Life and Image 43. This whole Historie of the Dreames of Pharaoh are an Image whereby the Spirit under an outward Action pourtrayeth and Typifieth the humane Ground how Good God Created him and set him in his fattnes and how he is thus destroyed by Sathans Envy and Poyson and changed into so ill-favoured an Image 44. But in Joseph the Spirit representeth a figure shewing how a Man must againe spring up through the New Birth out of this Poyson and how he should be set before God againe and how God giveth him his Spirit and maketh him Ruler in his House how he shall gather in heavenly fruits in Faith and a good Conscience against the time of Temptation when the Dearth or Famine viz. Gods Anger sifteth the soule 45. In which sifting then that fruit which is for foode which stands by the soule in Repentance and in which its little Pearle-Plant with its branches groweth it takes along and beareth good fruit 46. Those fruits are then Josephs interpretation as he declared Gods Counsell and taught it to Pharaoh so the New Birth bringeth forth such good fruit and doctrine which makes knowne the way of God to Mankinde and standeth hefore him with wisdome as Joseph before Pharaoh And this we see in Josephs Councill after he had interpreted his Dreame he sayd to Pharaoh * * * Gen. 41.33 to the 36. Let the King looke out for a wise and prudent Man who may build Granaries for Pharaoh where provâ—sion may be layd up that Men may have Necessary sustenance in the Famine which the Spirit secretly represents in the †††Or Condition of such a Man the Man Christ or a Christian Man figure of Man that a Man should looke out for ‖ ‖ ‖ Exod. 18.21 Wise Men fearing God which should help to gather in the Divine Treasury and provision with wisdome and understanding with Doctrine life and prayer that thereby the Divine Treasure and provision might be gathered in 47. And then when the time of triall sifting and hunger cometh that Gods Anger might be thereby kept back and prevented and not so suddenly make both body and soule Land and people leane and devour them but that there may be something for Provision Concerning which God sayth he will doe well to them that feare God unto a * * * 1000 Generations Exod. 20.6 Thousand Generations and this Provion shall continue to a Thousand Generations 48. And Moses sayth further †††Gen. 41.37 38 39 40 41 42 43 44 45. This saying of Joseph pleased Pharaoh and all his servants well and Pharaoh sayd to his servants how can wee finde such a Man in whom the Spirit of God is and sayd to Joseph seeing God hath made all this knowne to thee there is none so understanding and wise as thou thou shalt be over my house and all my People shall be obedient to thy Word onely in the Regall Throne I will be higher then thee And further Pharaoh sayd to Joseph behold I have set thee over the whole Land of Aegypt and tooke his Ring off his owne hand and gave it to Joseph into his hand and cloathed him with white silke Garments and hung a Golden Chaine upon his Neck and caused him to goe in his second Chariot and caused it to be proclaimed before him this is the father of the Land and set him over the whole Land of Aegypt and Pharaoh sayd to Joseph I am Pharaoh and without thy will shall no Man stirre his hand or his foote in the whole Land of Aegypt and he called him his secret Councell and gave him a wife named Asnath the Daughter of Potiphar Priest of ON 49. This now is the Most excellent figure in the whole Bible that there is no where the like to it of any Man and he standeth in the figure of an approved tryed Christian who hath out-stood all tryalls whom the Spirit of Christ hath lead with himselfe quite through his sufferings Death Hell Prison and Misery as the Onely God viz. the Great King set him before him and tryed his wisdome which he had received in the processe or imitation of Christ when he received him with Joy and giveth this Testimony of him there is none so wise as thou who would so hiddenly introduce his Life in Patience through Death and Hell to God as thou 50. And as God giveth him full power over his Kingdome and in his Love maketh him his helper and assistant as a Councell of a King helpeth and assisteth a King to governe his
Kingdome so also God sets him in his Kingdome and ruleth by him and giveth him his Sealeâ—Ring viz. the humanity and Deity in the Love of Jesus Christ to his soule and causeth him to ride in the second Chariott after him that is where Gods Spirit goeth there alwayes goeth such a Man after it and the Devill Death and Hell dare not touch him any more for thus he getteth power over the Devill Death and Hell and also over his mortall flesh and Bloud as Joseph over the Land of Aegypt 51. And as Joseph quickly withdrew and built the King Granaryes to lay up provisions so also such a Man who according to his inward Ground sitteth in the Kingdome of God buildeth for God his Lord many such Humane Houses viz. Mens soules in which he layes up in store the Divine overplus which God giveth him in Christ Jesus viz. the Divine knowledge and wisdome with good Instruction Doctrine and Life so that his Doctrine spreadeth abroad and multiplieth as sands in the Sea so innumerable spreading branches his Pearle-Plant putteth forth that many hundred thousand soules Eate thereof as of Josephs provision in the Famine 52. And then Potiphars Daughter that is the Daughter of the Priest of ON viz the true Christianity is given him for a Spouse which he is to cherish and Love and * * * Gen. 41.50 begetteth of her these Two Sonnes as alwayes travailing in this way and then they walke with washed hearts as Joseph before the time of the Famine in Aegypt begate of his wife Manasseh and Ephraim and so it was represented to him with these Names how God had in the house of his misâ—ry caused him to grow great and gave him much 53. And then also a childe of God sets open his Chists of Treasure when the famine cometh that the Anger of God sifteth the world as Joseph did his Granaryes and imparted to his fellow Twiggs therewith out of his Chists of Treasure that they perish not in that Famine CHAP. LXIX How this Famine went through all Lands and how Jacob sent his sonnes into the Land of Aegypt for Corne and how they came before Joseph and how he shewed himselfe to them What is thereby to be understood Vpon the 42 of Genesis Gen. XLII THis fowrty second Chapter of Genesis concerning Joseph and his brethren is a figure shewing how such a Converted Christian which hath already entered with Christ into his processe and hath now overcome in the end also forgiveth and rewardeth his Enemies with bounty who have brought him into Christs processe with their persecution and wicked devices and Councell and how also their sinnes are set before them and how they are brought into Anxiety and Necessity and how in the End of Meere Grace they are released from paine and punishment and how God is so gracious to them upon their conversion that he not onely releaseth the punishment but blesseth them with his Gifts and Benefitts as heere Joseph did to his Brethren 2. But then next is also represented in this figure how Earnestly and severely God sheweth himselfe against sinne as heere Joseph against his brethren and yet God is not earnest to punish the repenting sinner according to the sharpest severity but he setts himselfe strictly against the soule in its Conscience that sinne may awake and be acknowledged and that Repentance may be the greater that Man in such terrour may be humbled for sinne and quite depart from sinne and be angry with it and utterly hate it when he knoweth that sinne hath so terrible a Judgement in it The Historie sayth thus 3. * * * Gen. 42.1 2 3 4. But when Jacob saw that there was plenty of Corne in Aegypt he sayd to his sonnes Why doe you looke so long about you behold I heare there is plenty of Corne in Aegypt goe downe thither and buy us Corne that wee may live and not dye Then the †††10 Brethren Ten Brethren of Joseph went downe that they might buy Corne in Aegypt But Jacob would not suffer Josephs brother Benjamin to goe for he sayd some mishap may befall him 4. Now this is a figure first shewing that when Man findeth himselfe in the Divine Anger in this Famine that as to Righteousnesse he is in want as Jacob and his children in the Famine then the Father sayth in the Conscience to the Soule why lingâ—rest thou so long looking about thee Goe downe into Repentance where there is plenty of Righteousnesse in the Death of Christ where Christ giveth righteousnes for and instead of thy sinnes if thou heartily turnest to him And thus the Father bestoweth his will and introduceth it in to the Sinners Repentance and Conversation 5. But Benjamin Josephs Brother that is the humanity of Christ he giveth not to it presently therewith Hee first bestoweth upon it its sinfull Brethren that is He giveth it first his terrours into its Conscience and hideth his Comfort in his Grace viz. the true Benjamin Josephs brother from the * * * Sinfull affections properties of sinnes and sendeth the properties of sinnes viz. those wherein sinnes have been wrought and Committed after Grace to buy this Corne of Joseph viz. of Christ. 6. The sinner must himselfe enter upon it and with Earnestnesse enter into the Suffering and Death of Christ and dye from his sinnes in the presence of Grace in the Prison of Gods Anger and cast himselfe upon Josephs viz. Christs Mercy and Grace and not stay without and say with Christ there is plenty of Grace and so tickle and comfort himselfe with Grace No that quickneth not the poore soule thou must goe downe into Aegypt to thy injured brother whom thou hast cast into the Pit by thy sinnes within thee and must in great humility come into his presence though thou wilt not suddenly know it till he in his Mercy shall give thee to know it and then thou must in Christs Power Might and Glory which he gat in his resurrection buy Corne for the poore soule that it may live and not dye as Jacob sayd to his Children 7. And Moses sayth further * * * Gen. 42.5 6 7 8. Thus the Children of Israell and others with them came to buy Corne for the Famine was also in Canaan but Joseph was the Ruler of the Land and sold Corne to all the people in the Land Now when his Brethren came to him they fell downe with their faces to the Earth before him and he saw them and knew them and carried himselfe strangely towards them and spake roughly with them and sayd to them Whence come yee They sayd out of the Land of Canaan to buy foode but though he knew them they knew not him yet 8. This now is the first state and Condition of the poore soule when it turneth to Christ to fetch foode from him then he looketh upon the soule in its will totally in its Essence to see whether the free-will had sett
and Compassion of God manifested it selfe out of the Covenant then must the Law with all Ceremonies together with the Covenant cease and be gone also all Mans ability and power as also all willing going and running must goe forth and depart 6. For that presented it selfe out of the Covenant the Law which fullfilled both the Covenant and the Law and set it selfe in the stead of the Covenant and the Law in the Middle as a Mediatour between and in God and Man as a God-Man and Man-God who alone should bring Adam into Paradise and destroy sinne none should be with him he alone would and should manifest himselfe * * * John 8. for a Light John 8 and for a new Life to the Humanity 7. And it is the figure which sheweth how the Repentant Man must come to God for he must cast away all things from himselfe all his works and doings cannot reach the Top and point of this he must wholly enter into Resignation and dereliction and turne himselfe away from the Comfort and help of every Creature that he may stand naked and alone before the most cleere and meerest Mercy and Compassion of God in Jesus Christ. 8. No hypocrisie or humane Comfort wherewith Men please and tickle the heart will availe in this presence of Joseph but a totall forsaking of Every Creature wherein Every thing is left to the naked soule and that must in it selfe sink downe in the presence of the heavenly Joseph in its will and whole desires and totally leave it selfe to him and will nothing without his will and set no other meanes or Medium aloft in Esteeme for all will availe nothing 9. The whole Creaturely Life must be resigned and forsake its will and desires that the Creaturely will may be received and purified againe by the un-creaturely will that Gods will and Mans will may be one will and then God is all in all in him according to the inward and the Outward World in each world according to its property viz. according to the Eternall Speaking Word in the soule and according to the animale soule in Spiritu Mundi in the Spirit of the world in all as an instrument of God 10. Now when this is done then sayth the heavenly Joseph in his Mercy and Compassion I am JESUS in thee and openeth the inward Eye in the soule that it knoweth him in a Moment and he speaketh friendly into the soule and sayth Doth my father yet live that is is the fathers Nature yet in the soule is there yet a Breath of the divine Life in it 11. Before this Manifestation now the soules owne will is terrified so that it hath in its own power no word more to speak nor can it in selfe speake for in this terrour the selfe of the will goeth to the Ground for with this aspect ariseth the will of God up and slayeth the soules own will as Josephs brethren were so very much terrified before his Face that they could not speake a word more all their ability fayled them as if they had been dumb and thus also will the wicked and ungodly at the last Judgement be dumb before the face of God and terrified to Eternall Death that his life will be a meere anguish and terrour of an evill Conscience which will be an Eternall gnawing 12. * * * Gen 45.4 5. But Joseph sayd to his Brethren Draw neere to mee and they drew neere and hee sayd I am Joseph your Brother whom ye sold into Egypt and now be not carefull nor thinke that I am angry for it that ye have sold me hither for to preserve your life hath God sent mee hither before you The holy Figure standeth thus 13. When Christ with his revelation or Manifestation thus terrifieth the soule that the soules owne will is terrified into the death of its willing and ability then he speaketh in or inspireth his word of Grace into it and giveth it power and vertue and sayth in the Soulish Essence Draw neere to mee and raise up thy countenance from the terrour of Death goe in my power to mee and into my will I am no more angry with thee that I have been sold into thy death God hath sent mee hither before thee that I might nourish thee in thy hunger of Misery viz. in the hunger of Gods anger till thou art frâ—ed from thy earthly Body in which lyeth the great hunger and Divine Famine in the Anger of God 14. For to preserve thy Life hath God sent mee into thy humanity and soule †††Gen. 45.6 for there will yet be five yeares of dearth in thy flesh that is the Divine hunger will yet remaine in thy five senses of the Earthly Reason therefore hath God sent mee before hither ere this world cease to be to thee and into thee that he might deliver thee in thy earthly five senses with a powerfull deliverance that my power and vertue of the famine in the five earthly senses may deliver and feede the poore soule God hath set mee as a Lord and Prince and made mee a father of thy Nature that I should rule as Joseph over the Land of Egypt I am become Lord over all thy house and all that thou hast art that I should nourish thee in thy famine with the Divine foode of my flesh and Bloud be no more afraid I am with thee in the Necessity of the earthly Life I will deliver thee and bring thee to Glory and honour 15. And Joseph sayd further * * * Gen. 45.9 10 11. Make hast now and goe up to my father and to your father and tell him Thus sayth Joseph thy sonne God hath set mee as Lord over all Egypt come away to mee delay not thou shalt dwell in the Land of Goshen and be neere by mee and thy children and thy childrens children thy small and great cattle and all that thou hast I will there provide for thee for there are still five yeares of Dearth and Famine that thou mayst not perish with thy house and all that which thou hast 16. Behold your Eyes see and the Eyes of my Brother Benjamin that I speake to you with my owne Mouth make knowne to my father all my Glory in Egypt Verse 12 13 14 15. and all that ye have seene make hast and come with my father downe hither and he fell about his Brother Benjamins neck and wept and Benjamin also wept upon his neck and he kissed all his Brethren and wept over them and afterwards his Brethren parlyed with him 17. This now is a figure representing that when the soule hath seene the Countenance of the heavenly Joseph that he hath comforted and refreshed it againe then sayth the Divine word in it make hast now and bring also thy Father that is thy Nature and thy whole Life with all thy conversation and doings in thy state and condition to mee and thou shalt dwell neere by mee with
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.
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
againe the unfolded Nature in the Strife of Time into himselfe and draw it together into the Temperature and then would this Time have an End and Strife cease This wee desired a little to delineate for the Lover of Truth let him search further in the Spirit of God which searcheth all things even the deepe things of the Deity and then he will see our Ground in the Truth CHAP. LXXVIII Of the Holy Patriarch Jacobs Buriall in the Land of Canaan What is thereby to be understood Vpon the 50 Chapter of Genesis 1. THe Buriall of Jacob Genesis L. that Joseph should carry him againe into the Land of Candan after his Death and bury him with his Fathers and that Joseph went thither with a Great Company with all the children of Israell and many Egyptians it prefigureth to us Christs powerfull exit out of this world when the Adamicall Man after its death should againe be carried from this Egypt and house of torment into its fathers first Country into Paradise into which Christ will bring it 2. But that also many Egyptians went along with Joseph thither and accompanied him signifieth that Christ when he shall bring home his Bride into Paradise will have many strangers with him who in the time of this Life knew him not as to his person or Office and yet are sprung up in him in his Love which will all goe with Christ into Paradise and dwell and co-habite with him 3. Their weeping and Mourning signifieth the Eternall Joy which they should receive in Paradise as the Magi alwayes by weeping and Mourning prefigure Joy This funerall solemnity and what is to be understood thereby is declared * * * Gen 23. and the 50 Chap. of Mysterium Magnum before concerning Abraham 4. Moses sayth further in this Chapter †††Gen 50.15 16 17 18 19 20 21. Josephs brethren feared after their father was dead and sayd Joseph surely is wrath with us and will requite all the Evill which wee have done unto him therefore they caused it to be told him thy father Commanded before his Death and sayd thus shall yee say to Joseph forgive I pray thee now the Misdeeds of thy Brethren and their sinne that they have done so evill to thee therefore forgive the Misdeeds of us the servants of the God of thy Father but Joseph wept when it was told him and his brethren went in and fell downe before him and sayd behold wee are thy servants but Joseph sayd to them feare not for I am under the presence of God you thought to doe evill by mee but God turned it unto Good so that he hath done as it is at this Day to prâ—sâ—rve much people therefore be not afraid I will provide for you and your children so hee comforted them and spake friendly to them 5. This figure is a Mighty Comfort to the brethren of Joseph but seeing Joseph standeth in the Image and Type of Christ and his brethren in the figure of a poore Converted sinner therefore wee must expound this figure thus that is when poore sinfull Man who hath committed great sinnes and hath turned to Repentance and attained Grace and committed some fauâ—t againe then he is alwayes in feare and trembling before the Grace of God and thinketh God will impute his first committed sinnes to him againe and take an occasion against him by this fault and in that regard standeth in great anguish and beginneth to confesse his first committed sinnes againe and falleth a new at the Lords feeâ—e and entereth againe into earnest siâ—cere Repentance and bewayleth his first misdeeds as David did when he sayd †††Psal. 25.7 Lord impute not to mee the sinnes of my youth 6. But by this New Repentance and earnest Lamentation when the poore Man appeareth so very earnestly and humbly before God againe the heavenly Joseph is brought into such Great pitty and Compassion as heere Joseph was that he comforteth the poore soule in its Conscience saying it should not be afrayd all its committed sinnes should not only not be imputed but they shall also turne to the Best as Joseph sayd ye thought to doe mee evill but God entended good thereby thus God in Christ not only forgiveth the by past sinnes to the humble converted Man but he also addeth to him provision for him and his children with Temporall blessing and maintenance and turneth all to the Best as Joseph did to his brethren 7. In the End ‖ ‖ ‖ Gen. 50.24 Joseph desireth an Oath that when he shall dye that they will carry his bones along with them out of Egypt to his fathers which signifieth to us the Oath of God in Paradise that Christ God and Man would come againe to his brethren and stay for Ever with them and be their High Priest and King and nourish them with his power of Love and dwell by and in them as Joseph by his brethren and provide for them as his branches and Members Eternally with his power and sapp Amen 8. This is a briefe summary Exposition of the * * * Genesis first Booke of Moses from a right true Ground and divine Gift which wee have very faithfully imparted in a Co-operating Member-like Love and Care to our Deare fellow Brethren that shall reade and understand this 9. And wee admonish the Reader of this that when he findeth somewhat in any place of our deepe sence to be obscure that he doe not contemne it according to the manner of the Evill world but diligently reade and pray to God who will surely open the doore of his heart so that he will apprehend and be able to make use of it to the profit and salvation of his soule which wee wish to the Reader and hearer in the Love of Christ from the Gift of this Talent in the Ground of the soule and commit him into the Working Meeke Love of JESUS CHRIST Dated 11 September 1623. and then finished Praise the LORD in Sion and praise him all people for his might and power goeth through and is over Heaven and Earth Ha le lu-jah A Brief Abstract of the Sublime Consideration and deep understanding of the Mysterium Magnum Shewing how the visible World is a Streame and Reflexion of the Divine Knowledge and Will and how the Life of Every Creature hath taken its Originall and how the Divine Introitus going in and Exitus Out as to the Creature is EVery sensible and perceptible Life and Beeing or Essence Substance is come ex Mysterio Magno from the Great Mystery as from the streame and reflexion of Divine knowledge in which two things are to be understood viz. the Free will of the Abysse and the Substantiall One in the Will and how these two are a reflexion of the Abysse viz. a ground of the Divine Manifestation also how they are two and yet but one out of which Time and the visible World and all Creatures did flow forth and are become
signifieth verse 27. Ch. 34. How Noah cursed Ham. verse 1. to 40. Ch. 35. The Names of the children of Noah are seaventy two verse 15. to 48. Ch. 43. VVhere Noahs curse came into Judgement verse 29. Nothing Ch. 3. The Nothing hungreth after the something verse 5. O. Oake Ch. 63. VVhat the Oake signifieth under which Jacob buryed the Idoll Gods and the Eare-rings verse 4. to the 15. Office Officer Officers Ch. 22. How the Office is Good and how not Good verse 72. Ch. 66. How the potent in the Office of God are great Trees without fruit verse 16 17. Ch. 66. How the Offices and Officers are Gods and are Gods servants verse 22. Ch. 66. How a Man in an Office must serve either God or the Devill verse 59. Ch. 66. How this world hath two sorts of Officers verse 37. to 59. Ch. 77. Where the worldly Office of a Judge hath its Originall verse 21. to the 25. Ch. 66. How an Officer becometh a Lucifer also how he is free from the Commandement of Death verse 23. to the 27. Ch. 66. How all Officers are set in the Kingdome of this world verse 28 29. Ch. 66. How at present is the time of the Coming of the Lord to burne the Citty of these wicked evill Officers with the fire of Gods Anger verse 30 31. Oracle Ch. 37. How the first holy Oracle after the Floud Manifested it selfe verse 15. P. Paradise Ch. 17. Of Paradise verse 1. to the 43. Ch. 18. Of the Paradisicall Government verse 1. to the 34. Ch. 25. How Paradise is one certaine place verse 16. Pastours Ch. 74. Of all spirituall Pastours or Shepheards who sit without Christ in that Office verse 6. Pearle Ch. 22. How the Pearle of the whole world is troden underfoote verse 35. Philistian Ch. 47. What Philistian is verse 23 24. Physick Ch. 21. Whence Physick doth arise verse 7. to 9. Plants Ch. 12. Whence it is that some Plants are Poyson verse 36. Potiphar Ch. 64. VVhat the figure of Potiphars wife is verse 10 11. Pottage Ch. 53. VVhat the Lentill Pottage was verse 4. Prayer Ch. 38. How Man with his prayer and will awakeneth the sword of Anger verse 11. Predestinated Ch. 30. VVhat is predestinated to condemnation verse 8 9. Ch. 40. Ismael is not predestinated to Condemnation verse 35. to the 54. Present Ch. 70. What the Present was that Josephs Brethren brought him in their hands verse 52 53. Pride Ch. 24. VVhat Men erect with their great Pride and care for the Belly verse 21. c. Prince Ch. 33. How a Prince or Lord hath no power to shed Bloud verse 15. c. Principles Ch. 4. Of the two Principles Gods Love and Anger verse 1. to the 21. Ch. 32. How Sem Ham and Japhet are an Image of the three Principles verse 5. c. Prosperity Ch. 66. Man in temporall prosperity and in favour and good will of many Men ought not to be secure verse 50. to the 56. Prophet Ch. 67. How the Prophet is the mouth of the Kingdome verse 9. c. Purgatory Ch. 25. Of the Purgatory of soules verse 13 14. Purple Mantle Ch. 70. To whom the purple Mantle of Christ is avaylable verse 42 43. Purpose Ch. 61. How in God there is no purpose verse 60 61. 64. Q. Qualities see Formes R. Rachel Ch. 28. VVhat it signifieth that Rachel dyed and was Buried at the Citty Bethleem verse 29. Ch. 28. How Rachel was big with childe when Jacob went from Laban verse 30. Ch. 58. Why Rachel sayd give mee children verse 1 2. Ch. 58. Why Rachel must be barren verse 47. Ch. 63. How Rachel bare Benjamin and dyed what the signification of it is verse 20. c. Rained Rain-Bow Ch. 32. VVhy it Rained fortie dayes and fortie nights verse 23. c. Ch. 33. Of the Rain-Bow and its Colours verse 25. to the 40. Ram. Ch. 48. How the killing and dying falleth not upon the right Man but upon the Ram. verse 28. c. Raven Ch. 32. What the Raven signifieth verse 38 39.41 Reason Ch. 41. How Reason introduceth every thing into Gods will verse 27. to the 37. Rebeccah Ch. 50. Rebeccah signifieth Sophia verse 48. Ch. 50. The figure of the Glorious Banquet of Abrahams servant with Rebeccah verse 49. c. Ch. 52. How in Rebeccah two Kingdomes strove one with another verse 20. to the 30. Ch. 53. VVhy the Strife arose in Rebeccah verse 27. Ch. 53. VVerefore Rebeccah loved Jacob. verse 54. Ch. 55. Why Rebeccah must set Jacob in the place of the Blessing verse 26. c. Ch. 19 Of Rebeccahs subtilty and deceit with Jacob. verse 20. Religion Ch. 36. VVhence the Contempt of Religion proceeds verse 14. Remedy Ch. 66. To whom there is no more Counsell or Remedy to Eternity verse 47. Repentance Ch. 31. Of Gods Repentance where he sayth It repenteth mee verse 17. to the 45. Ch. 70. It is a figure of Repentance that Jacobs Children must goe into Egypt for food twice verse 15. to the 23. Respect Ch. 51. How in Gods presence there is no respect of Name or Person verse 32. to the 41. Reuben Ch. 63. VVhat Reuben signifieth verse 44. Ch. 63. How Reuben lay with his fathers Concubine and what the signification thereof is verse 31. to the 45. Ch. 76. The Testament of Reuben and the figure thereof verse 4. to the 18. Revenge Ch. 22. VVhence in Man the wrath and vengeance to be revenged ariseth verse 58. to the 64. Ribbe Ch. 19. What the Ribbe and dividing of Adam signifieth verse 2. 6. Riches Ch. 58. How the Riches of the outward Man belong to the New Man verse 21. c. Right Ch. 60. How Right is God and wrong is the Devill verse 60. Rocks Ch. 23. Why at Christs Death the Rocks clave asunder verse 3. Ring Ch. 65. What the Ring Bracelet and Staffe of Judah signifie verse 32. S. Saba or Sheba Ch. 54. What the fountaine Saba or Sheba signifieth verse 15 16. Sacrifice Ch. 27. Of Cains and Abels Sacrifice verse 1. to the 40. Ch. 27. VVhy an Earthly Sacrifice must be verse 18. c. Ch. 27. Why the Sacrifice without Faith is loathsom to God verse 13. Sarah Ch. 40. VVhy God made Sarah unfruitfull verse 27 28. Ch. 42. How God asked for Sarah verse 26 27. Ch. 42. What Sarahs laughing and lying signifie verse 30. c. Ch. 49. Of Sarahs Death and Abrahams purchased burying place what is signified thereby verse 1. to the 18. Ch. 51. Why Sarah brought forth but one son verse 3. Schooles Ch. 51. Of what profit the knowledge of the high Schooles or Vniversities and the Devills knowledge is verse 49 50. Ch. 64. Whence the Confused Languages of the high Schooles or Universities come verse 24. Ch. 69. The spying and prying of the high Schooles or Vniversities helpeth not into the Kingdome of God verse 20 21. Ch. 77. When the time of the high Schooles or Vniversities began verse 67. Scorner
numbers which signifie the seven properties of the Eternal Nature And under it standeth TINCTUR distributed in the seven spaces which signifieth the Divine Word in the (b) Moderation or mean Temperature or equality of the seven properties wherein the divine powers lie in an equall will action and being as the outflown name of God wherein is understood the great Mysteries of Divine power and operation with the characters of the letters on the left side divided into the seven Properties For the word Tinctur is that separating word from whence flow the seven properties T is the Tau or the opening of the Unitie mâ—nas the cross of the triple I a ground to the breathing I is the effluence from Tau or the egress of the Unity as the cross-Angle of life N is the effluence of the sounding Threefold spirit C is the cutting of the sound where the I as the effluence of Unitie separateth it self again from Darkness and where the (c) Or a willing receiving Annehmligkeit acceptation of the Eternal will breaketh T under the figure 5. is that holy Tau or the opening of Glory in the firy sensibility openeth with * â—ewrenden Liebe firing love as with Gods Kingdom and signifieth the great strength of the Light-Power V is the true Character of the Holy Spirit with three points the two upward signify the Fire and Light and the third downward signifieth the Unity in love as the meekness R with this the holy fire and light is comprehended in an active natural essence for it signifieth the Kingdom as the Throne and hereby is intimated how the holy Name with the outflown will introduceth it self in Mysterium Magnum as into the Eternal mystery whereout (d) Originalis is outspoken existed the visible world The great Mysteries of the Tinctur or the highest ground of Gods Trinitie T is the triple I the Father I is that begotten I JESUS N is the threefold I in Spirit C signifieth CHRIST T in the fift Space is the Father in Christ. U is the Spirit of Christ in the Word which quickneth R is the Royall Throne about which Darknes and Light strive there Satan and Christ stand against one another namely according to the assumption of Satans self-will as an Erronious Spirit and according to the Unity Christ where is understood Love and Anger in one Ground but in a two-fold Revelation Here are understood those that belong to God the other (e) Eâ—â— Shelos darier an diesem Orthe a Lock rather at this place In this Table in the 7. Spaces is the ground of Angels and Soules as that Great Mystery of the change in which lyeth all Possibility Sidewayes after the seven figures the efflux from (f) Monas one into seven is understood The first Principle is to be understood unto the Fire out of which the Light is manifested And from Fire to Essence the Second Principle And downward under every Properâ—ie is understood what kind of Effluence out of every property in the cooperation of other properties doth proceed yet not so to be understood that One propertie alone gives the efflux but all seven afford it though the first Form is predominant therein and retains the higher Regiment As under the figure I. standeth Desire or Comprehending whereby is understood that the Desire is Magnetick and incloseth and darkneth it self which is also the ground of Temporal and Eternal darkness and from that (g) Orig. Drawing in attraction cometh under it Sharpness Austereness and Hardness and is the Original of wrathfulness whence ariseth the Great Eternal Death For this Magnet draweth the Powers into it self and in it self incloseth them so that the working Standeth still and steps into Impotency as under the Number 1. appeareth Under number 2. standeth Science or Drawing which is the second Form to Nature as the motion of the Magnetick attraction from whence the sensibility of Nature existeth and is the ground of all Contraries for Hardness and Motion are Enemies Motion breaketh the hardness again and yet also begetteth Hardness by attraction Thus two Essences have their existence in the desirous out-flown-will of God as the drawing of the Magnetick power giveth Motion and Sensibilitie and the thing attracted affordeth Essence wherein is understood the cause (h) Orig. 10. of Spirit and Body as in the attracting of Sensibilitie is caused the Spirit and in the extracted the body or cause to Corporietie Now if this attraction and Essence be not able to reach the Light of Gods Unity whereby it may be mollified then in it self remaineth onely a Meer Enmitie and is the cause of the torment of Fury and ambition whence existeth self-pleasing and Pride for the will of self-pleasing is a false-will a continuall corruptor of it self and its Essence And in these two Forms Desire and In-drawing in their out-flown Properties is understood Gods Wrath and though they be the ground of the sensible life Yet if the light shineth therein then are they the ground of the Joy-Kingdom as an inward motion of Gods Unitie and a ground of the five Senses whence also the creatural life hath taken its beginning and therein standeth its (k) Consumption Uerteâ—bnus corruption so farr as it loseth the light for it is the Spring of Hellish Anguish as the cause of painfulness and is also the Root of Natural life In the third space standeth the third Form of Nature called Anguish as a spiritual Sulphur-source according to its propertie This taketh its Ground from the first and second Form as from the Magnetick Desire and from the Motion of Drawing where the out-flown Eternal will in that unquietness standeth in Anguish This Anguish is the cause of Natural Will Mind and the Senses and is the Wheel of Life as the cause of the Firing-life for when the out-flown will of Gods Unitie standeth in Anguish then it longeth again after Unity as after Rest and the Unity or Rest longeth after Motion and Revelation for in the Unity there can be no Revelation without Motion and therfore the Divine will freely floweth out of it self and the Divine (l) Luber good pleasure in the out-flown-will bringeth it self into a Desire and Motion unto a sensibility that it may perceive it self and remain two in one Essence as the sensible Divine delight and the cause of sensibility wherein God calleth himself a Loving God according to the sensibilitie of Divine Love-delight and an Angry God according to the cause of sensibility as after the Eternal Nature And thus we understand by Anguish when the divine Light is not revealed therein the Hellish fire and an Eternal despair and Terrour where the Self-will of Nature continually standeth in a dying Torment ever desiring to be released from such a condition which I therefore call the (m) Little lesser Death it is the Eternal dying Death but in the Hardness it is the great still-standing Death This Form if it hath not Light is