Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonder_n	word_n	work_n	50	3	4.2661	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28529	Mysterium magnum, or An exposition of the first book of Moses called Genesis. Concerning the manifestation or revelation of the divine word through the three principles of the divine essence; also of the originall of the world and the creation. Wherein the kingdome of nature, & the kingdome of grace are expounded. For the better understanding of the Old and New Testament, and what Adam and Christ are. Also, how man should consider and may know himselfe in the light of nature, where he is, and where his temporall and eternall life, consist; also, where his eternall blessednesse, and damnation, consist. And is an exposition of the essence of all essences for the further consideration of the lovers, in the divine gift. Comprised in three parts: written anno 1623. By Jacob Behm. To which is added, The life of the author. And his Foure tables of divine revelation.; Mysterium magnum. English.	Böhme, Jakob, 1575-1624.; Böhme, Jakob, 1575-1624.; Ellistone, John, d. 1652.; Sparrow, John, 1615-1665?; H. B. (Henry Blunden)	1656 (1656)	Wing B3411A; ESTC R212985	753,539	662

Man 13. As to the part of the beastiall soul of Man that attains not the pretious Image in this life time for propriety the mortall soul either from the Stars or four Elements attains it not onely the inward Soul out of the Eternall word of God out of the Eternall Nature out of the formed word out of Gods Essence according to Gods Love and Anger viz. out of the Centre of the Eternall Nature which hath its Originall out of the divine desire through the eternall * * * Word Verbum Fiat whereby the divine Lubet formeth and fashioneth the wisdome into a Substance to the Contemplation of the Deity This soul is that which is betrothed to Sophia 14. The outward Soul is now betrothed and espoused to the Stars and four Elements to form and bring forth the wonders of Gods formed wisdome in Figures both in words and workes this outward Soul obtains sometimes onely a look from Sophia for it hath the death and mortality in it selfe but it shall after this time be changed again into the first Image which God created in Adam and leave the Serpents Ens to the earth which shall at the end of dayes be tryed in the fire of God where the Serpents introduced desire shall evaporate from it and then the whole Image of God out of all the Three Principles stands in One Essence and even then * * * Ephes. 1.23 God filleth all in all this is here to be understood by this figure 15. Further the spirit of Moses describeth the children of Ismael and relates how he begatt twelve Sons Gen. 25.16.18 from whom twelve Princes arose in their Generations and he setts down at last He fell in the presence of all his brethren here he meaneth before Isaacs generation and yet he waxed great in worldly Dominion before them and potent Nations did arise from him and Isaac with his children and posterity were onely as Pilgrims and travelled up and down from one place to another untill they were at last redeemed from the Egyptian Bondage and possessed the promised Land The inward figure 12 Princes 16. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property which kingdome is twofold viz. six numbers out of the inward life's figure 6 Inward and six numbers out of the earthly outward life's figure 6 Outward viz. the outward visible palpable Man and the inward spirituall Soulish man both these have twelve numbers in the figure whence Twelve Princes arose according to the inward and outward natures property these the spirit of Moses puts in the figure and saith that they fell in the presence of all their brethren to signifie that the twelve dominions of the inward and outward nature of the humane property in its corruption fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe for the Devill had set his dominion and power into these properties 17. But when the promised Seed of faith was conceived in Abraham it did suppress and beat down the Devils power in the dominion of mans Selfe and then hapned the spirituall fall in Ismaels line wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination for Christ killeth the pride of the Serpent in man 18. Now saith Moses Ismael fell in the presence of all his brethren this was nothing else but a spirituall fall of the humane Selfness before God for as to this world they were famous renowned people as their Princely dominions doe testifie whereas on the contrary Isaac's Generation were onely strangers among the Nations which signifieth that Christs kingdome and Dominion is not in this worlds nature and yet the kingdomes of this world shall fall before Christ and be in subjection to Christ. 19. Afterwards the spirit of Moses describeth Isaac's children by Rebecca and saith that she was barren and Isaac intreated the Lord for his wife and God was intreated of him and Rebecca conceived with two Sons which strove together in the wombe Here now the figure of the kingdome of nature and also of the kingdome of Christ in the new birth is clearly set forth for Rebecca's two sons which she brought forth viz. Esau and Jacob point at two lines viz Esau proceeds from Abrahams own Adamicall corrupt nature and Jacob ariseth in the Ens of faith in which Abrahams faiths Ens had incorporated it selfe into his Adamicall nature in which also the Covenant and the line of Christ stood who should bruise the Serpents head in the Adamicall nature 20. And here is deciphered and held forth how the two kingdomes in the two brothers viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature of the introduced Serpents Ens and also the kingdome of Christ in Jacob in the Ens of faith did both strive together while they were children even in the wombe where then the kingdome of nature in Esau began to fall before the kingdome of Christ in Jacob for here the womans seed already bruised the head of the Serpents Ens its might in Esau and the Serpent already stung the womans seed viz. the Ens of faith in Jacob on the heel and therefore they strugled together in the wombe 21. Also we have here a very emphaticall pregnant figure in Rebecca in that she was shutt up and could not be opened to conceive of Isaac's seed untill Isaac had intreated the Lord that he would open the * * * Stop or strong bar Barrennesse withholdment in the Covenant in Rebecca where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca so that he did open the Tincture in the womans seed to this Impregnation or conception The inward figure stands thus 21. The seed of faith was in Isaac inherited from his father Abraham but Rebecca had not this Ens indeed she was in the Covenant but the Ens of faith was not in her in the Essence but onely in the Covenant and therefore her matrix was shut up was not capable of the Ens of faith so long till Isaac immersed his beleeving desire into the Lord understand into the Centre of nature in Rebecca so that the spirt of the Lord did move it selfe in the Covenant in Rebecca and moved also the Covenant together with her Adamicall nature so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant and then likewise the Adamicall Matrix whereupon she conceived two sons of two kingdomes property 23. And this is the meaning of the saying The Lord was intreated when Isaac brought his faiths desire through the Eternall and Temporall nature into the Lord and therewith did earnestly press for his wife Rebecca that the Lord would be pleased to open her through his prayer and faiths-desire that so shee might be with childe by him which faiths desire together with the Adamicall natures desire

Ens and have taken possession of the will and made it substantiall this Serpents craft doth then hold and entertaine the fame in the Devills murthering Fort as a fine adorned pleasant q q q Text Kittling brat as the Serpent lying on the Tree spake very pleasingly and takingly with Eve untill it could by its friendly intercouse catch her in the desire even so likewise the false crafty conceived Serpents word which proceedeth from the false heart doth hold forth it selfe as a very lovely Eloquent perswasive Syrene and calls it selfe holy till it can discover mans desire set open for it there it layes open its very heart and entreth in to the desire of him and maketh it selfe a place to worke and re-procreate its like 18. Hence now doe come the false close backbiters tale-bearers perverters and wrong interpreters of other mens sayings secret lyars who are very faire before and behinde are a Serpent Revilers and foule mouthed slanderers who take away a mans good Name from him and in this false smooth and well-coloured and adorned Serpents property the Devill hath his Counsell Chamber his schoole where he learneth the children of Eve his Art viz. jugling delusions foppery pride Covetousness Envy Anger and all vices and abominations proceeding from the Abysse of the darke worlds property 19. Thus the Devill ruleth man in Body and Soule by the crafty Essence of the Serpent and worketh abomination with abomination iniquity with iniquity Sin with Sin and this is even the first Originall of Actuall Sin that Eve and Adam did introduce the Serpents crafty Essence which the Devill had infected into their will and desire and so made themselves forthwith Monstrous in the Serpent where upon the darke worlds Essence did awake in them that so soon as this was brought to passe the will did imagine into this monstrous property and formed it selfe into a Substantiall word 20. Even thus the word was now also manifest in man in the property of Gods Anger viz. in the darke worlds Ens and thus man doth now speake lies and truth for there is a twofold Ens in him viz. one from the darke world awakened and stirred up by the desire of the Serpent and Devill and one from the Heavenly limus which is now stirring in man wherein the free will taketh the word that is whence it doth generate a fruit out of the divine Expressed and formed word which is againe received of the likenesse either in heaven or hell that is in the darkness or light 21. For the two worlds are in each other as one the wicked formeth and maketh for God a good word in his wrath unto Death viz. unto the sting of Death and Hell and the holy man formeth and maketh to God out of his good Ens a good word unto the holy life and Operation as the Scripture speaketh very clearely the holy is to God a sweet savour unto life and the wicked a sweet savour unto death viz. to the darke world 22. Now every man is a creatour or framer of his words powers and Doings that which he maketh and frameth out of his free will the same is received as a worke of the manifested word into each properties likeness 23. For Gods word is also manifest in the darke world but onely according to its property as the Scripture saith such as the people is such a God they also have Gods word is manifest in all things in each thing according to its Ens whence the free will proceedeth the free will is the creatour or maker whereby the creature maketh formeth and worketh in the r r r Or revealed manifested Word 24. There is no hearb or thing whatsoever that can be named wherein there lieth not an Ens from the manifested Word of God an Ens both according to Gods Love and Anger according to the dark and light world for this visible world was breathed forth out of this same Word now each Ens of the forth-breathed Word hath a free will againe to breath forth out of its Ens a s s s It s owne likenesse likenesse according to it selfe 25. But this is now the Greatest Evill that the Ens in its Centre is departed out of the likenesse and harmony of the property into an Elevation viz. out of one onely Ens into many entities into many properties of which the Devill being an Hierarch of the place of this world and also the Curse of God upon the Earth is a cause which Curse man stirred up and awakened 26. For now an evill Ens which is from the Awakened property doth t t t Text or is borne carried in c. infuse it selfe into a good vessell and corrupteth the vessell whence the free will should u u u Or create draw from a good property but the evill doth mix it selfe into the good and both come forth againe in the formed Word into a Substance as an evill man doth oftentimes stir up an evill word and worke in a good man which he never before conceived or purposed in his will 27. For the Anger is become stirring or quick in the humane Ens and adhereth to the good Ens and the will of the fire-soule is free it x x x Formeth createth or draweth forth conceiveth as soone in the Ens of anger as in the Ens of Love nay in many a one the Love-Ens is wholly impotent and as 't were dead or extinct He worketh onely from the craftinesse of the Serpent fruit unto Gods Anger and though his mouth doth flatter in the Serpents craft and make a devout shew of the holy Word and sets forth it selfe as an Angell yet it is onely the Ens and forme of the crafty Serpent in the light of the earthly nature and the man deceiveth himselfe 28. Therefore Christ saith unlesse that ye be converted and become as children ye cannot see the Kingdome of God the free will must wholly goe out from the Ens of the Serpent and enter againe in the Spirit of Christ into its heavenly Ens which did disappeare in Adam and againe awaken and stir up this Ens in the hunger of its desire that it also may be againe awakened and borne unto a living Ens in the new Regenerated Word in the humanity of Christ and which did araise and powerfully quicken it selfe in the great Love-property in the mans property in the person of Christ where also the free will becomes a new innocent childe and neither willeth nor letteth in the Serpents Craft otherwise the free will cannot forme and manifest Gods holy Word in it selfe the free will must draw onely out of the good Ens if it will worke and live in the holy Word 29. Now understand aright our writing concerning the Serpents Craft and it s Adorned Art and false vertue I say understand our very profound and high meaning opened out of the Counsell of God thus The Serpents Ens and Originall was a virgin of

that so his beleeving desire might be accepted before God and be brought into a substance to the new Regeneration for he looked upon the promise of the Serpent-Stroyer and introduced the desire of his faith into him and desired that his faith spirit and life might be confirmed in the Serpent-Stroyer who was promised he would fain be therein accepted before God as it was granted him so that the fire of God did enkindle his offring and received his prayer in the Love-fire and in the Sweet Savour of the offring it was brought by the Spirit of God in the power of the light into an holy Substance and it is rightly said his offring was acceptable before God 40. The offring alone could not have been able to have done it onely the Faith which did Idea or lay hold on the promised Messiah in the offring which apprehended the Covenant and the true very pretious and deare Offring the same did effect it the offring was onely a figure of that which vvas therein accomplished and performed as the outward world is onely a figure of the inward Spirituall world whereby the Spirituall world doth introduce it selfe into a figure and Essence and beholds it selfe therein as in a Looking glasse Of Cains Offring 41. BY Cains offring we rightly understand the verball Christendome the titular Christians in the spirituall babylonicall har●ottry the Type and Image of whom is Cain and as Cain in his offring sought onely the outward world might and pleasure and would be an outwardly adopted and received childe God should permit his evill Beast to be Accepted and offered up he desired to be Gods acceptable childe with the selfehood in the Serpents Ens and falsehood he vvas an Impenitent proud man who thought to be a Lord of the world and to domineer over Abel and his posterity and just thus is the Antichristian Church upon the Earth it buildeth also Churches and Altars preacheth singeth and tincketh and doth likewise offer in the bequeathed Covenant and Testament of Christ and so covereth it selfe with the offring of Christ and will be an outwardly accepted and adopted Son notwithstanding that its offring is not accepted in the Covenant and Testament of Christ nor brought to Substance 42. The cause and ground of it is this men depend and relye onely barely and nakedly upon the offring and teach that the offrings take away Sin Christs testaments doe absolve Sin but as little as the offring of Cain was acceptable before God and tooke away his Sin and as little as Cains desire was introduced into the divine Substance so as to have the divine fire to enkindle in his offring and receive his Faiths desire into it even so little also doth the verball lip-laboring Christendome enjoy the offring of Christ in his humanity it must be an Abel onely that doth enjoy it the Titular Mouth-Christian attaines onely the Smoake of the true offring It must be onely a right hungry thirsty converted soul which desireth wholly and fully to depart from the Serpents Ens and all vanity of this world and striveth to mortifie the Serpent and all vaine will in the Death of Christ and desireth to arise in a new vvill totally Resigned in all Submission in God 43. This true hungry will offereth rightly with Abel and its offring is received into the holy fire of Christ and formed or amassed in Christs humanity into a Substance there must be earnestnesse and Power which earnestnesse stirreth the Love-fire of Christ in his Testament so that it doth enkindle it selfe in the desire and then the desire becomes a true right Faith for there is no right Faith without divine x x x Comprehension Amassement or formation Taking 44. When Mans Desire introduceth its hunger with earnest Sighing and prayer of introversion Resignation and departing from vanity into the offring of Christ even then the Soules desire doth forme it selfe in the heavenly Essentiality in the humanity of Christ upon the High Altar of God into a Substance the hungry desire becomes in the word of God in Christs Testaments flesh an heavenly supernaturall flesh and this flesh is the true Offring of God which God taketh to his habitation and not the beastiall mortall Man 45. In this holy Substance onely is the true Faith of Abel without this there is only an hystoricall painted and feigned faith a Cains offring which doth not take away Sin for Sin must alwayes be brought into the judgement of God wherein it was borne and the holy Love-fire of God must drown and wash it away else there is no forgivenesse neither offring nor Covenant doth availe any thing without it also no going to Church neither Singing nor devout shewing doth attaine it nothing else at all doth it but onely the hungry desiring Faith through the Alone Offring in the bloud and Death of Christ where the Desire doth wholly dye in the death of Christ to its Selfehood and arise in Christs Resurrection with a true Faith and christianity not in a specious shew of holinesse but in the inward Essence in words and works 46. For He is yet far from a Christian who calls himselfe a Christian or is so tearmed onely but he is one who is borne in the offring of his humanity in him neither Covenant nor Lawes availe any thing before God but a new creature no Cathedrall Stone-Church meeting-house or hypocrycie or whatsoever it be called can inherit Gods Kingdome but onely and alone the true living Offring of the new regeneration arising from the Covenant of promise in Paradise through the quickning Word in the Offring of Christ. 47. It is onely and alone the Temple of the holy Spirit where Gods word is taught and taken without that is Cain with his glistering Stone-Church full of pride and stinking Ambition the Great building of Babylon where the Language of Gods word viz. of the written word is confounded and divided into manifold contentions and Languages where there is nothing but wrangling jangling and snarling about the Letters and no true reall living effectuall and powerfull knowledge 48. Now where the living knowledge of Christ is there is the Altar of God in all places where the hungry Soul may offer the true acceptable holy offring in prayer there it may introduce the prayer in the Word in its hunger into a Substantiall Faith 49. Not that we would hereby wholly abolish and race down the Stone-Churches but we teach the Temple of Christ which ought to be brought along in the heart into the Stone-Church or else the whole business of the Stone-Church is onely an hypocriticall antichristian whoredome a Cains offring both of the Preacher and hearer so that one is not a whit better then another unlesse he enter through the true doore Christ in Spirit and power in the Temple of Christ into the Stone-Church or at least resolve to fix betake and fasten himselfe there into such an earnest desire that he will take and hold fast that

that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and brough● to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These

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 † † † Forins●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

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

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

God would provide himselfe a Lamb for the right burnt-offering and hereby he secretly points at the heavenly humanity which God would introduce into Christs humanity viz. into our humanity which should be the Patient Lamb that God would provide for himselfe which Abraham had already apprehended in faith and hints at 18. And that the Spirit of Moses saith They went both of them together understand unto the offering betokens our Adamicall humanity and Christs heavenly supernaturall humanity of divine essentiality that both these should go together to the offering of God as Christ offered on the Cross his heavenly humanity in our humanity to the Father and with the heavenly reconciled ours captivated in the Anger of God and preserved it in the fire of Gods Anger as the Gold is preserved of the Tincture in the fire 19. And when they came to the place of which God had told him Gen 22.9 10. Abraham built there an Altar and layd the wood in order upon it and bound Isaac his Son and layd him on the Altar upon the wood and Abraham stretched forth his hand and took the knife to slay his Son This is now the right Earnestness viz. the figure how God would binde his Son by Adams children viz. by Abrahams children the Jewes that is he would binde our Sin and lay it upon the wood that is hang it on the Cross viz. on the figure of the holy Trinity which was become in man an woodden earthly Cross whereas before the life's cross viz. the figure of the Deity was spirituall and holy in Adam but in the earthly lust it had made it selfe earthly and as t' were woodden thus also the death viz. the dying of the holy Cross in man must be again offered up to God upon a woodden earthly Cross and be again changed out of the earthly death into the holy spirituall figure 20. Christ should not be slain but hung up on the Cross pierced through in his hands and feet for the Anger of God was awakened in the conversation and workes of our hands and feete and therefore also Isaac in the figure of Christ must not be slain and also burnt for he was not the right one but the figure onely in our humanity for he could not accomplish this offring in its powers and it denotes that we are indeed bound with Christ and laid upon the wood and also must dye for Christs sake but with our death we cannot attain this offering as Isaac also could not effect that but the Ens of faith in Abraham and Isaac out of which Christ arose the same did effect it and can yet now in these dayes effect it in the Christians in Christ in his humanity in us 21. And as Isaac was represented in Christs figure as if he were to be the Sacrifice even so Every true Christian must with Isaac enter into Christs figure he must willingly resigne himselfe into Christs death and binde his Sin with the will in the Spirit of Christ and offer it upon the Altar of Christ and with a full and free will dye wholly to Sin then cometh the voice of God as it came to Abraham and to Hagar in the wilderness of Beer-sheba and saith Do not any thing to nature viz. thy Son now I know thou beleevest God 22. But it must come so far with the penitent Sinner as here it did with Abraham and Isaac where Isaac was layd ready bound upon the wood and Abraham took the knife to slay him There must be a very reall sincere earnestness in this matter the sinfull man must binde the Sin with all his thoughts and minde and give himselfe wholly into the process that he will now dye unto Sin and offer it up in faith and confidence to God in Christs death he must take the knife with Abraham into the hand that is he must wholly take and fasten into his minde to Do the work of earnest Repentance in dying to Sin It must come to the reall and effectuall practice and not onely come before the Altar and say I am a Sinner God hath offered Christ for mee and yet keep the sinfull will but he must binde sin in Christs death and lay himselfe wholly with all power and strength on the burnt-offerings Altar upon the wood 23. The evill earthly will must be bound and resigned up with Earnestness and cast upon Gods Altar in Christs death and be also offered up in Christs dying and not onely comfort the sinfull man and flatter it with Christs death saying God takes away sin from us in Christs satisfaction and merit wee need onely comfort our selves therewith and apply it from without to our selves no no but wee also our selves must dye to sin in Christs death and put on Christs offering in his death and as an obedient Isaac wee must cast our selves on Gods mercy in the spirit and will of Christ and arise in Christ in and with him that God may justifie us from the Altar of sin-offering with Isaac in Christ which is the true offering in the figure of Isaac 24. Not as Babel teacheth There must be an entire and sincere earnestness and not onely a comforting and applying promises of consolation but we must with Abraham obey God and then we put on Christs suffering and death and Christs death avails onely in us and here 't is truly said Yee are saved by grace in Christs merit The will of Selfe attains it not but that which entereth into Christs death and dyeth it must come to the death and mortification of the own selfe-will the Soules will must be an utter destroying enemy to Sin in the flesh viz. to the lust of the flesh there must be an opposite enmity between them else Christs death is * * * Note To whom Christs death is not profitable Gen. 22.11 not at all profitable to any 25. And Moses saith The Angel of the Lord called unto him out of heaven and said Abraham Abraham that is when man resigneth up his will wholly and willingly desireth to obey the voice of the Lord having given himselfe into Christs suffering death and reproach that he now will in the cross and suffering hold still and stedfast to God under Christs Red * * * Ensigne Banner then God calleth man with a * * * Twofold double voice as here he did Abraham where God said unto him Abraham Abraham that is he calleth to him in his own Voice in his word and also in the voice of the humane Essence that is he openeth to him the divine hearing in himselfe so that he heareth God from without in his word of his Servants and also from within in his own life's word viz. in the SensVAll Voice which was divided in Babel by the children of Nimrod and formed into the spirits of letters where the mentall Tongue was then compacted Here it ariseth again in the uncompacted SensVAll Tongue so that man heareth what the Lord speaketh in him of

and mysterious intimations and prophecies concerning the hidden spirituall world shewing what shall be after this time 41. Reason must know that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient which for the most part seem but simple and childlike no they are set forth for a Type and information 42. The Spirit of God hath represented the greatest wonders therein which he would accomplish in man and that in a plain simple and childlike manner that so the pride of the Devill and the suttlety or wisdome of Reason might be confounded and made foolish thereby 43. For we must know that the greatest power and vertue together with the wonders doth lye in the humility and lowliness and how God is so near unto all things and yet nothing apprehends him unlesse it stand still unto him and give up the Own will and then he worketh through all as the Sun through the whole world CHAP. XLIX Of the death of Sarah and the hereditary Sepulchre of Abraham What is understood and signified thereby THe Spirit in Moses hath set before him the whole figure of man by Abraham shewing what his condition should be in this world Gen. XXIII and what hereafter should become of him for after he had first spoken of the beginning viz. of the Stock of the humane tree shewing whence it did spring he afterwards declares its boughes and branches together with its power and vertue and mentioneth how this tree is corrupted in its power and essence and that God hath bestowed the highest Tincture upon it to tincture it again and renew it and how the Poyson in the essence of the tree * * * Or hath been with-stood is to be resisted 2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field and rooted it selfe with the root into a strange or alienate own hood wherein the root was not native and how the root of the humane tree must forsake the strange field together with the strange introduced essence and wholly give it selfe freely out of its life's will and desire 3. Also hereby is signified how the place whence the humane root did spring is between the holy spirituall world and this earthly corrupt world and that mans propriety from whence he is sprung doth stand in a double * * * Our Text hath it The Cave of Machpelah which here in the Germane version is rendred a double Cave or a twofold Pitt cave viz. in two Principles and how he must be buried in this twofold pit as a kernell which is Sown into the ground and how also this cave of Machpelah this twofold pit is mans propriety of which essence or substance he himselfe is essentially 4. The figure of this wee see here in Abraham that when he conversed in this outward world he possessed upon the earth no Land of his Own but went from one place unto another and was every where a Stranger but when his Sarah dyed then he would have a burying place for a certain possession for his wife himselfe also and his children and moreover he would not have it for nothing but buy it all which is a very wonderfull typification and not onely a bare history as the Jewes have held it to be before whose eyes the vail of Moses is hung but we will here also set forth the inward figure with the outward and see what the Spirit in Moses doth here signifie Gen. 23.2 5. Moses saith Sarah dyed at Hebron in the * * * Our Text Kiriach-arba head Citie in the Land of Canaan this may very well thus be but the Spirit hath his figure under it for he lookes upon the Centre where the death of the Saints is and where the true man must dye as namely in the Head-Citie Hebron that is in the formed Word where he hath introduced the own hood and selvish lust into the formed word of his life's property and set himselfe up into a selfefull Dominion and Regiment as into an Head Cittie where the selfe-will hath framed and contrived to it selfe a Citie or propriety in the formed word and built it up for its own peculiar Land of possession where he indeed supposeth he is a God or Something of his Own that he may do with and how he please now this selfe-will must dye in the Head-Citie viz. in the formed Ens of the Word in its Centre viz. in the Citie of its own-hood 6. And this Citie Hebron lyeth right over against Mamre viz. between the eternall and temporall nature where the cave of Machpelah the twofold Pit is viz. the Kingdome of God and of nature for in this twofold Pit Abraham would bury his Sarah and have the Pit for his Own 7. That is to say when the children of the Saints in Hebron viz. in the Citie of humane own-hood do dye unto the selfefull outward naturall life or Selfehood then the true resigned life will no longer stand in a strange field or strange essence but in its own from whence it is Originally arisen but being it hath lost this same life's field in Adam and rooted it selfe into a strange field viz. into the Serpents field of falsehood the life cannot take unto it selfe again of due Right the first true field but it must buy it this is even the figure that Christ hath bought it for his Bloud of the heavenly essentiality for the holy Tincture understand he hath thus purchased it of the eternall nature wherein Gods Anger viz. the wrath of God in the Centre of nature was manifest and had devoured this field in the humane property into its selfe as its own for out of the Centre of nature the Word of the humane property was brought into a formation This the children of Selfe had taken into possession therefore saith the Spirit the children of Heth had this field for their own possession 8. This signifieth that Gods children must wholly forsake the nature-Right in this field of the formed life or word for they have lost the naturall Right in it but in Christ they must buy it again of the Father of nature they must take Christ for their Ransome and give the Father four hundred shekells of Silver for the same and these are the four Centres in the spirituall bodie 's property which are born in the holy Tincture viz. in Christs property 9. The first shekell is the true magicall fire the Second is the Light or Love-desire the third is the holy Sound of the mentall tongue the fourth is the formed or conceived Ens out of the other properties where the holy life is formed and stands in an Essence this is the pure Silver without any spott or foulness under which the Spirit of Moses points that Abraham in Christ hath given to the children of Heth viz. to Ephron understand to the Father or the Fathers property for his cave of

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 m●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 * ●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) E●● 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 Proper●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 Uerte●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