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
light from the new-birth of Christ in the heart which comforts it in its forsaken condition and helps to nourish and cherish it and tells it that it shall not dye but become a great Nation but not in its innate and inbred heritage viz. in the evill Selfe-will but in Beer-sheba that is in the true Contrition in the wilderness viz. in the valley of teares in the desertion that is the poor nature must work in this forsakenness and in its present banishment and exile from the sensible and full enjoyment of Paradise bring forth much fruit which fruit the Angel brings again into Abrahams Tent to be a sojourner of Christ. 13. That is we must understand when Christ is born in man he rejecteth the vanity of nature with the will which worketh and desireth vanity and maketh the naturall will to be Servant whereas before it was Lord and Master but Nature standeth in the wilderness in the vanity of death encompassed with Sin and now it must work and bring forth fruit and yet it looketh upon it selfe as wholly impotent and as one wholly cast out from the inward spirituall will of Christ and in it selfe it seems as one foolish and contemned of the world and every way beaten off from its own will and then it begins even to sinck and quail in it selfe and to leave off from its own will and all things are of small esteem with it That which before did rejoyce it that now is against it and it stands allwaies as if it should dye it hopeth and doubteth that is it hopeth amendment that it might yet once be delivered from the scornfull contempt and be set again into the honour of its selfehood but it dryeth up also it s well of water and Gods anger appears in its sight that is all its friends depart from it with whom before in its Temporall goods and prosperity it had pleasure respect and honour so that it looks upon it selfe as continually a dying 14. And when this comes to passe then it is right in the way to Beer-sheba and wandreth in the wilderness for it knowes not what it shall do it is every ones scorn whatsoever it lookes upon rebukes it for a fool in that its power is taken from it that it must now forgo the beauty riches and honour of the world and all whatsoever might advance and preferre it in Temporalls and yet it would fain have them but yet it is drawn from them by the inward man in Christs spirit and * * * Blamed or upbraided reproved in these Temporalls for unrighteous and abominable 15. And then indeed it enters right into Beer-sheba viz. into the Contrition of the heart and setts reason by the empty water-pott of Hagar and goeth a stones cast from its Son Ismael viz. from the own desire of nature and stands and compells also the thoughts of nature and will not give any thing any longer to its own children viz. to the Sences and cogitations of the minde but casteth them away as children that now must dye a stones cast that is a while from it selfe that it might not see the death of its children so wholly doth Hagar viz. the nature with its Son give up it selfe to the minde for the mortification of the selfehood of the own will sits also and mournes in it selfe in Beer-sheba viz. in the broken and contrite heart and wholly despairs of its Reason would fain dye that it might be but freed from the miserable forlorn condition 16. And then when it is thus prepared that it quite despairs of its Selfe gives up it selfe wholly into the death of selfehood then cometh the Angel of God to Hagar that is to the poor forsaken and dying nature and saith What aileth thee Hagar God hath heard the voice of the Lad where he lyeth arise take up the Lad and hold him in thy hand for I will make him a great Nation and then God openeth the eyes of Hagar viz. of nature and shee sees a well of water and then filleth her bottle with water and gives the Lad drink who growes in the desart and is a good Archer and dwels even in the wilderness of Paran and must take an Egyptian wife The inward exceeding pretious and worthy figure of this stands thus 17. When man hath put on Christ in Faith and is entered into right true Repentance and hath in his minde forsaken the whole world even all its honour goods and things temporall then the poor nature of man doth thus stand in the mortification of selfe as is above-mentioned concerning Hagar and her Son for it desireth also to dye even to the Senses and cogitations of the minde and to enter wholly into Resignation 18. And when it stands thus in the thoughts of death having given up its will and cogitations into mortification then the inward Voice of Gods Word manifests it selfe in the Minde and * * * Thoughts meditations Senses and even there the divine word heareth the voyce of the childs crying viz. the troubled disconsolate Minde in its * * * Cogitations meditations thoughts for it soundeth therein in the divine voice and saith in the divine voice to nature viz. to Hagar What aileth thee thou troubled and perplexed nature fear not God hath heard the voice of the Lad viz. of thy thoughts which thou hast offered up in the desire to God Arise that is lift up thy selfe to God in this resignation and stand up in the voice which hath gratiously heard thee and looked upon thee and take thy cogitations viz. thy Son by the hand of faith and guide and govern the powers of the Minde they shall not dye but live and go for I will make them a great Nation that is to a great divine understanding and capacity in divine Mysteries and God openeth unto nature the fountain of living water so that it receiveth into the Bottle of its essence in it selfe of Gods well-spring and therewith it gives the Lad viz. the Sences or powers of the minde drink 19. And then God is with this Lad of the Thoughts and he groweth great in the wilderness that is in the corrupt nature the right discreet and intellectuall child groweth great in the Spirit of the Lord and becomes an Archer that is an Archer of the Lord and his brethren who shootes the Birdes of prey and the wild Beasts understand he shooteth down out of his Spirit the evill beasts and birds in his brethren with the holy Spirit he teacheth them and reproveth them with divine Arrowes 20. But he must dwell in the wilderness of Paran viz. in the corrupt flesh and in the wilderness amongst ungodly People and there he must be an Archer of God and his Mother viz. nature gives him an Egyptian woman that is nature layeth a fleshly woman by the noble Minde born in Christs Spirit with which the noble new-born Minde must sit in wedlock and be plagued with this Idolatrous fleshly
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
the Angels cannot abide there is a great Gulfe between them that is a whole birth 22. For what else is able to sever the light from the darknesse save onely a birth of Sight or light the light dwelleth in the darknesse and the darkenesse comprehendeth it not John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world and the darkenesse comprehends it not but when the light of the Sun withdraweth then the darknesse is manifest Heere is no other Gulfe between them save onely a birth 23. Thus we are likewise to conceive of the Eternall light of God and the Eternall darknesse of Gods Anger there is but one onely ground of All and that is the Manifested God but it is severed into sundry Principles and properties for the Scripture saith that the holy is unto God a good Savour to life understand to the holy divine life viz. in the Power of the light and the wicked is unto God a good savour to death that is in his wrath viz. in the Essence Source and Dominion of the darke world 24. For the God of the holy world and the God of the darke world are not two Gods there is but one onely God he himselfe is the whole Beeing he is c c c In his wrath Plagues and Hell Torment Evill and Good heaven and hell light and darknesse Eternity and time Beginning and End where his love is hid in any d d d Beeing Essence or Substance thing there his Anger is manifest in many a thing Love and Anger are in equall measure and weight as is to be understood in this outward worlds Essence 25. But now he is onely called a God according to his light in his Love and not according to the darknesse also not according to this Outward world Albeit he himselfe be ALL yet we must consider the Degrees how one thing mutually proceeds from another for I can neither say of heaven nor of darknesse or of this outward world that they are God none of them are God but the expressed and formed Word of God a Mirror of the Spirit which is called God wherewith the Spirit manifesteth it selfe and playeth in its Lubet to its selfe with this manifestation as with its owne Essence which it hath made and yet the Essence is not sundred from the Spirit of God and yet also the Essence comprehends not the Deity 26. As body and Soul are one and yet the one is not the other or as the fire and the water or the aire and the earth are from one Originall and yet they are particularly distinct but yet they are mutually bound to each other and the one were a nothing without the other and thus we are to conceive and consider likewise of the Divine Essence and also of the divine Power 27. The Power in the light is Gods Love-fire and the Power in the darkenesse is the fire of Gods anger and yet it is but one onely fire but divided into two Principles that the one might be manifest in the other for the flame of anger is the manifestation of the great Love and in the darknesse the light is made knowne else it were not manifest to it selfe 28. Thus we are to understand that the evill and good Angells dwell neere one another and yet there is the greatest immense distance betweene them for the heaven is in hell and the hell is in heaven and yet the one is not manifest to the other and although the Devill should goe many millions of miles desiring to enter into heaven and to see it yet he would be still in hell and not see it also the Angells see not the darknesse for their Sight is meere light of divine Power and the Devills sight is meere darknesse of Gods Anger the like is also to be understood of the Saints and againe of the wicked Therefore in that we in Adam have lost the Divine Sight in which Adam saw by the divine Power Christ saith you must be borne anew else you cannot see the Kingdome of God 29. In the fire-Spirit we are to understand the angelicall Creation where the will of the Abysse introduceth it selfe into Bysse and manifesteth the Eternall Speaking Word or life with the fiery birth viz. with the first Principle where the spirituall Dominion is manifest by the fire-birth In this Spirituall fire all Angells doe take their Originall viz. out of the formes to the fire-Source for no creature can be created out of the fire for it is no Essence but out of the properties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat and introduced into a creaturall forme and Property 30. And therefore there are many and divers sorts of Angells also in many distinct Offices and as there are three formes to the fire-Source so there are also three Hierarchies and therein their Princely Dominions and likewise three worlds in one another as one which make three Principles or Beginnings for each Property of the Eternall Nature hath its Degrees for they doe explicate and mutually unfold themselves in the fire-blaze and out of those degrees the different distinction of Spirits is created 31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits but that the Abyssall God hath introduced himselfe into his manifested Properties and out of those Properties into living Creatures by which he possesseth the Degrees and therewith playeth in the properties they are his Strings in the All-Essentiall Speaking and are all of them tuned for the Great Harmony of his Eternall Speaking Word so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne they are all created for the Praise of God 32. For All whatsoever hath life liveth in the Speaking Word the Angells in the Eternall Speaking and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time out of the Sound or breath of time and the Angells out of the Sound of Eternity viz. out of the voice of the manifested word of God 33. And therefore they beare the names of the severall degrees in the manifested voice of God and one degree is more holy in the Power then another Therefore the Angells also in their Quires are differenced in the Power of the Divine Might and one hath a more holy Function to discharge then another an example whereof we have by the Priests in the old Testament in their Ordinances which were instituted after an angelicall manner 34. Albeit earthly yet there was even such an angelicall understanding and meaning coucht therein which God did represent upon Jesus which was to come into the humane Property and so alluded with Israel in the Type at the Eternall which was to come which Jesus out of Jehova did restore and introduce into the humane property which the Earthly Reason hath neither apprehended or understood but seeing the time is e
e e Manifest or come about borne and the beginning hath againe found the End it shall be manifest for a witnesse unto all Nations sheweth the Spirit of Wonders CHAP. IX Of the Fall of Lucifer with his Legions 1. ALbeit selfe-Reason might heere cavill at us and say we were not by when this was done yet we say that we in a Magicall manner according to the Right of Eternity were really there and saw this but not I who am I have seen it for I was not as yet a Creature but we have seene it in the Essence of the Soule which God breathed into Adam 2. Now then if God dwelleth in this same Essence and hath from all Eternity dwelt therein and manifesteth himselfe in his own mirror and looketh back through the Essence of the Soule into the beginning of all Beeings what then hath Reason to doe to taunt and cavill at mee about that wherein it selfe is blinde I must warne Reason that it would once behold it selfe in the Looking-Glasse of the understanding and consider what it selfe is and leave off from the Building of mad Babel it will be time 3. The Fall of Lucifer came not to passe from Gods purpose or Appointment indeed it was known in the wrath of God according to the property of the darke world how it could or would come to passe but in Gods holinesse viz. in the light there was no such desire manifest in any such property otherwise the holy God must have a devillish or hellish wrathfull desire in his Love which is nothing so but in the Centre of the Eternall nature viz. in the formes to fire there is verily such a property in the Darke impression 4. Every good Angell hath the Centre in him and is manifest in a creaturall Property in one degree or other in the Centre what property is f f f Chiefest most predominant or manifest greatest in the Creature according to that it hath its office and Dominion 5. Yet the Angells which were created out of the degrees of the Centre were created for and to the light the light was manifest in All and they had Free will from the Manifested will of Gods will 6. Lucifer had still been an Angell if his owne will had not introduced him into the fires-Might desiring to domineere in the strong fiery-Might above and in all things as an absolute sole God in darknesse and light had he but continued in the Harmony wherein God had created him what would have cast him out of the light 7. Now Reason saith he could not then tell me who compelled him was he not I preethee the most glorious Prince in heaven had he introduced his will into the Divine Meeknesse then he could have been able to stand but if he * * * In his own will which was from the Eternall will was both the possibility and Ability would not then he could not for his owne desire went into the Centre he would himselfe be God He entred with his will into Selfe g g g Selfe-hood or Selfenesse and in Selfe is the Centre of Nature viz. those properties wherein his will would be Lord and Master in the house 8. But God created him for his Harmony to play with his Love-Spirit in him as upon the musicall Instrument of his manifested and formed Word and this the selfe-will would not 9. Now saith reason how came it that he would not did not he know the Judgement of God and the fall yea he knew it well enough but he had no Sensible Perceivance of the fall but onely as a bare h h h Or Noticnall Theory in the Mystery of his minde knowledge the fiery Lubet which was potent in him did egg him on for it would faine be manifest in the Essence of the wrath viz. in the root of fire the darknesse also eagerly desired to be creaturall which drew Lucifer its crafts-Master in the great Potency of fire indeed it drew him not i i i Outwardly from without but in the Property and will of his owne fiery and darke Essence the Originall of the Fall was within the Creature and not without the Creature and so it was in Adam also Selfe-will was the beginning of Pride 10. Thou askest what was that which did cause it in himselfe Answer his great beauty and glory because the will beheld what it selfe was in the fiery mirror this Lustrous glance did move and affect him so that he did eagerly reach after the Properties of the Centre which forth-with began effectually to worke for the Astringent Austere Desire viz. the first forme or property did impresse it selfe and awakened the compunction and the Anxious desire thus this beautifull Star did overshadow its light and made its Essence wholly Astringent rigorous and harsh and its meeknesse and true Angelicall Property was turned into an Essence wholly Austere harsh rigorous and Darke and then this bright Morning Star was undone and as he did so did his Legions and this was his fall 11. He should have been wholly resigned in the holy Power of God and heare what the Lord would speake and play by his owne Spirit in him this Selfe-will would not doe and therefore he must now play in the darke yea his will is yet opposite albeit now after the fall he cannot will viz. to resigne to the divine will of the light for his meeknesse whence the Love-will ariseth is shut up and Entred againe into a Nothing viz. it is retired into its own Originall 12. Now the Creature still remaineth but wholly out of the Centre viz. out of the Eternall Nature the free Lubet of Gods wisdome is departed from him that is it hath hid it selfe in it selfe and letteth the wrathfull fire-will stand as hapned to Adam also when he imagined after Evill and good then the free Lubet of the holy worlds-Essence did disappeare in his Essence 13. This was the very death of which God told him that if he did eat of the tree of the knowledge of good and evill he should dye the very same day thus it was in Lucifer he dyed to the holy divine world and arose to the wrathfull world of Gods Anger 14. Thou saist wherefore did not God uphold him and draw him from the evill inclination I preethee tell me wherewith should he have poured in more Love and meeknesse into this fire-Source then had his Stately light been more manifest in him and the Looking-glasse of his owne knowledge had been the greater and his owne fiery Selfe-will the Stronger I pray was not his High light and his own-selfe-knowledge the Cause of his fall 15. Should he then have drawn him with Rebuke was it not his purpose aforehand to rule the magicall ground as an Arstist his Ayme and endeavour was for the Art that he would play with the Centre of the Transmutation of the Properties and would be and doe all whatsoever he alone pleased had he not known this he had
the Astringent Austere desire that is by a Saturnine Martiall fiery property in the Compaction of Sulphur and Mercury to be one body or congealed bulke but if I wholly destroy this body and severize each into its own property then I clearly finde therein the first Creation I. Saturnus Sal. 18. AS first according to the Property of the darke world according to the Astringent Desire of the Fiat viz. of the first forme to nature I finde a hardnesse and coldnesse and further according to this Astringent Property a deadly banefull stinking water from the Astringent Impression and thirdly in this stinking water a dead Earth and fourthly a sharpnesse like to Salt from the native right and quality of the Astringency this is now the Coagulated Essence of the first forme of nature according to the darke world and it is the Stony substance understand the grosseness of the Stones and of all metalls so likewise of the Earth wherein the mortall part or the close-binding death is understood II. Mercurius 19. SEcondly I finde according to the Second forme and property of the darke nature and worlds Essence in the Compaction of the Metalls and Stones a bitter Compunctive raging Essence viz. a Poyson which maketh a strong harsh noysome taste in the Earth and Stinking water and it is the cause of growth viz. the stirring life its Property is called Mercurius and in the first Forme according to the Astringency it s called Sal. III. Sulphur 20. THirdly I finde the third Property viz. the Anguish which is the Sulphrous Source in which consisteth the various dividing of the Properties viz. of the Essence IV. Sal-niter 21. FOurthly I finde the fire or heat which doth awaken the Salniter in the Sulphrous Source which Severizeth the Compaction and that is the Flagrat this is the Originall Raiser of the Salniter out of the brimstony watry and Earthly Property for it is the awaker of death viz. in the mortall Property and the first Originall of the life in the fire and even to the fire the property of the darke world reacheth and no further V. Oyle 22. FIftly we finde in the Compaction of tâ—e Metalls and Stones an Oyle which is Sweeter then any Sugar can be so far as it may be separated from the other Properties it is the first heavenly holy Essence which hath taken its Originall from the free Lubet it is pure and transparent but if the fire-Source be severed from it albeit it is impossible wholly to Separate it for the band of the great Triumphant joy consisteth therein then it is whiter then any thing can be in nature but by reason of the fire it continues of a n n n Or Crimson purple-red Rosie-red which the light changeth into yellow according to the mixture of red and white by reason of the earthly property and predominant influence of the Sun 23. But if the Artist can unloose it and free it from the fire of the wrath and other properties then he hath the Pearle of the whole world understand the Tincture for Virgin Venus hath her Cabinet of treasure lying there it is the Virgin with her faire Attire or Crown of Pearle 24. O thou earthly man hadst thou it yet heere Lucifer and Adam have negligently lost it O man didst but thou know what lay heere how wouldst thou seeke after it but it belongeth onely unto those whom God hath chosen thereto O precious Pearle how sweet art thou in the new birth how faire and surpassing excellent is thy Lustre VI. The living Mercury Sound 25. SIxtly we finde in this Oyly Property a Sovereign Power from the Originall of the manifested Powerfull Divine Word which dwelleth in the heavenly property in which Power the Sound or tone of metalls is distinguished and therein their growth consisteth for here it is the holy Mercurius that which in the Second forme of nature in the darknesse is Compunctive harsh rigid and a Poyson that is heere in the free Lubets property when the fire in the Salnitrall Flagrat hath divided Love and Anger a pleasant merry Mercury wherein the joyfullnesse of the Creature consisteth 26. And heere ye Phylosophers lyeth the effectuall vertue and Powerfull operation of your Noble Stone heere it is called Tincture this operation can Tincture the disappeared water in Luna for heere your Jupiter is a Prince and Sol a King and Virgin Venus the Kings sweetest Spouse but Mars must first lay down his Scepter also the Devill must first goe into Hell for Christ must binde him and Tincture Simple Luna which he hath defiled with the Oyle of his heavenly bloud that thâ— Anger may be changed into joy thus the Artists Art is borne understood heere by the children of the Mystery VII Essence Body 27. SEventhly we finde in the Separation of the Compaction of the Metalls a white cristalline water that is the heavenly water viz. the water above the Firmament of heaven which is severed from the oyle as a body of the Oyly Property it gives a white chrystalline Lustre in the Metalls and Venus with her Property makes it wholly white and that is Silver and Venus in Sol Gold and Mars in Venus Copper and againe Venus in Mars Iron Jupiter in Venus Tin Saturne in Venus lead Mercurius in Venus quick-Silver and without Venus there is no metall neither fined nor Minerall 28. Thus understand by Venus heavenly Essentiality which consisteth in an oyle and Crystalline water which giveth body unto all metalls the spirituall body it s owne peculiar Essence without the influences of the other properties is the great Meeknesse and Sweetnesse its reall Peculiar Essence is a sweet Pure water but the Power of the Manifested Word doth separate the holyest through the fire into an Oyle for in the Oyle the fire giveth a shine and Lustre when the fire tasteth the water in it selfe then out of the Taste it giveth an Oyle thus the Oyle is Spirituall and the water corporeall the Oyle is a o o o Text Corpus body of the Power and the water a body of the Properties which are living in the oyle and doe make or use the water for a Mansion in the water the Elementall life consisteth and in the oyle the p p p Or life of the Spirit Spirituall life and in the Power of oyle the divine life viz. the life of the expressed word as a manifestation of the Deity 29. Now we see heere how in the Compaction of the Verbum Fiat the holy Entred along with the unholy into a Coagulation for in all things there is a deadly and also a living water a mortall poysonfull vertue and a good vitall vertue a grosse and a Subtle Power an evill and a good quality all which is according to the nature of Gods Love and Anger 30. the Grossenesse of the Stones Metalls and Earth proceed from the property of the darke world all which are in a Mortall property understand the Substance and not the Spirit
XIV Of the Creation of the fift Day 1. NOw when God had Opened the Astrum and foure Elements as a moving life wherein the Superiour Astrum gave the distinction in the moving life and actuated the foure Astrums in the foure Elements then he Educed out of the Essence of all the Astrums and Elements through the motion of his Speaking Word in the Verbum Fiat the Impresse or expresse as the Power of that same life which was free from the paine and amassed it through the Verbum Fiat and spake forth that same life by the holy Eternall Speaking Word through the Fiat into formes and shapes according to the properties of the Astrums in the Spirituall Corpus in which the Fiat or the desire attracted the Elements according to the outward Essence unto it selfe as a body 2. And thence were creatures produced in all the foure Elements in each Astrum according to its Property as birds in the Astrum of the Aire fishes in the Astrum of the water cattle and foure-footed beasts out of the Astrum of the earth and foure Elements so likewise Spirits in the fire Astrum which also is in the other Elements and we see very exactly in the difference of the creatures that the degrees of the Astrum or constellations are so distinct and various for the wormes of the Earth live in the third degree viz. in the fire-flagrat in the Sulphur Mars and Mercury in the life devoid of understanding and whereas they have an understanding or instinct by the enkindling of the Superiour Astrum in which third degree in the property also grass hearbs and trees doe stand and yet they receive assisting influence from the Superiour Astrum in the Enkindling by which they are otherwise qualifyed 3. And we see that each kinde hath a Spirit and body according to the Degree of its Astrum for we understand that out of one Constellation or Astrum many kindes of creatures doe proceed the cause whereof is that each Astrum hath againe its degrees in it for there is in each Astrum whatsoever all the Astra have but yet in sundry distinct degrees in the manifestation and therefore the Properties in each Astrum are manifold so also divers sorts of creatures are proceeded from each Astrum the Spirit of each kinde is from the Astrum but all kindes must use the foure Elements for they arise out of that fountaine whence all the Astra doe originally proceed 4. On the fift day Jupiter hath the dominion the first houre of the day among the Planets and that because he hath his Originall in the Creation of the Astrum out of the fift Degree of nature viz. out of the power of the Sulphureous and Salnitrall oyle and that on the fift day this joviall property was opened and educed out of the fourth dayes property as a pleasant powerfull life out of all the Constellations unto which life God created all Creatures except man each out of the property of his Constellation out of his Degree so that they might all live in the Soule of the outward nature and be under the Government of one Officer which is the outward Constellation wherein the Sun is chiefe Regent 5. Each Constellation hath its Compaction of Sulphur and Mercury the Sulphur giueth Essence and Mercurius give Spirit into the Essence and from both these Sal is generated viz. out of the sharp Fiat according to the property of Sulphur and Mercury and out of these three properties viz. out of Sulphur Mercurius and Sal all creatures entred into a life and creaturall beeing and now such as the Sulphur was on each place in every Punctum in the property as was taken or conceived in the Fiat in the motion of the fift Property in all the Elements even such a creature was opened or brought forth as the Compaction was Coagulated in each Punctum and so each Kinde had its Spirit and Seed in it to generate and bring forth againe 6. The two Sexes viz. the male and its female arise from the Separation of the watry and fiery Tincture in Sulphur for the Separation was in the Verbum Fiat where out of one Sulphur in one onely Punctum two Sexes came forth out of one Essence viz. the fiery property in it selfe to a male and the lights or waters property to a female where then both tinctures severed 7. And as we see that the fire cannot burne without the water and the water were a nothing without the fire and they mutually beget one another and also doe againe vehemently desire each other and their right life consisteth in their conjunction in that they have produced each other and afterwards doe enter into and mutually embrace each other as one where also they are againe changed in the fire into one and yet doe againe proceed forth from the fire in one Essence viz. in an oleous Property in which they stand in the bond of the highest Love-desire for their light shineth in the oyle and as the fire-world desireth the light-world and the light world the fire-world as Father and Son the like also is to be understood of the two Sexes 8. The Female is from the male as the tincture of the light and water is from the fire and they joyntly belong together in nature as one thus the one may not be without the other and they have a very Ardent Longing after each other for the Tincture of the light viz. Venus Tincture desireth the fires tincture and the fire the lights as its * * * Meekning pleasing delight 9. For Venus giveth Essence and the fire taketh the Essence to its life and yeeldeth out of the received Essence the light and in the fiery light the oyle and out of the oyle againe the water and Essence and hence it is that all creatures doe desire copulation each with its owne kinde and so they doe generate a third viz. an Assimulate according to two in one every Ens brings forth a Similitude according to it selfe 10. And we see very clearly that each Kinde is created out of a sundry Ens each out of a different degree and how each kinde liveth in its mother whence it hath taken its Originall and that it cannot live in another Degree as the Beasts upon the earth which are a limus of the earth and aire therein they live and thence they take their food and nourishment for the Fiat extracted them out of the Earths Property and amassed them in the fift manifestation of the Essence as a Sulphur of the fift Ens whereon the foure depend 11. The Birds were created in the Sulphur of the aire therefore they flye in their mother also the fishes in the Sulphur of the water and the wormes in the Sulphur of the Earth thus each thing liveth in its mother whence it was taken in the beginning and the contrary is its death 12. And the Essence and life of this time is nothing else but a Contemplation of the inward Spirituall world what the
moved and affected which Magicall constellations also t t t Or would be desired to be manifest and creaturall in the darke world thereupon it set its desire upon this mighty Prince and Hierarch 26. And hee viz. Lucifer turned himselfe away from the divine light into the fiery Mystery towards the darknesse whence the fire ariseth and so the Magicall Astrum of the Grand Mystery of the dark world apprehended him for his desire which the Verbum Fiat had extroduced through the fire in the light turned it selfe back againe thereinto and would be like the Creatour of all beeings and change himselfe and the Essence according to his owne pleasure 27. Thus he contemned the meeknesse in the light viz. the Second Principle which ariseth through the fire-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-Love-world of great meekness and humility is generated and went back into the first Principle viz. in magiam naturae into the Originall of the Eternall Nature and would be an Omniscient Artist he would rule and domineer in and above the whole Creation and be a Co-former in all Properties 28. Thus the light was extinct to him for he made his Angelicall Essence which stood in great meeknesse and in fiery Love-desire wholly rough Austere cold wrathfull and fiery in the darke wrathfull property and the properties of Enmity instantly arose in him for in the light they could not be manifest but when the light extinguished they were manifest and he became a Devill and was driven out of the Angelicall world out of his own heaven of the Second Principle 29. Thus we are to know that the fall befell him from his creature for had he not turned away his creaturall desire from the divine meekness and Love in Pride and stubborne will to rule in the Matrix of the Pregnatresse which tooke him as a Player he had remained an Angell had he continued under Gods Love-Spirit and will then his anger-Spirit and will had not captivated him 30. But seeing he hath freely and willingly broken himselfe off from Gods Love-will he hath now Gods Anger-will in him wherein he must be a Manifestour and worker of the darke worlds Property for it would also be creaturall Heere it hath a right captive that can artificially act in Apes-sport and now as the darke world is in its property in its desire such is also its Hierarch or Creaturall Prince 31. And heere it is very requisite for us to know aright how man came to fall Man was created in the stead and place of extruded Lucifer understand the inward Spirituall man he was created in the same heaven according to the inward humane Soul and should possesse the Hierarchy which Lucifer had lost and hence the Devills Envy against man is arisen 32. But seeing God did well know that the Devill would Tempt him and not beteem him that honour the deepest Love of God viz. the high Name Jesus out of JEHOVAH hath freely given it selfe herein to regenerate this Hierarchy which Lucifer had defiled and to purge it through the fire and to introduce his highest Love thereinto and to overcome the wrath which Lucifer had awakened with Love and change it again into divine joy viz. into an holy heaven u u u Or unto which end the last judgment is appointed in which place the Last Judgement standeth and this is that which Saint Paul saith Man was chosen or elected in Christ Jesus before the foundation of the world was laid 33. And for this end God created man out of three Principles in One that being he did not live wholly in the Place of Lucifer that so he might help him for God saw very well according to the property of his wrath that Man would fall but he would bring him again through and in the Name Jesus through the corruptible Death into the Royall Kingdome whence Lucifer was fallen in whose stead the Man Christ God and man in one Person should sit as an Hierarck high Priest or the Great Prince of men in the Name and Power of Jesus out of JEHOVA 34. Therefore we are heere rightly to consider of the fall of man how he stood in Paradise and was tempted and what the Paradise was man stood in three Principles which indeed stood in man himselfe viz. in body and Soul in equall Accord and harmony but not without him for the dark world hath another desire then the light-world now the Image of God stood between three Principles all which three did set their desire upon this Image each would be manifest in Adam and have him in their Dominion for a Ruler and manifest their wonders through him 35. But hee viz. the man should have introduced his desire onely into the Sixt Property of the divine manifestation wherein he was created to an Image of God he should be wholly resigned to God he should onely live in the manifested Divine Word in obedience to God and not enter into his own will but introduce his desire into Gods will viz. into the sixt Property that so the manifested Word of God might be his will knowing and Doing even as the holy Angells doe so live and rejoyce onely in the Divine Will and melodise in the holy Ghost as he doth open and manifest himself in them according to the Divine wisdome and thus they live will and Act with a child-like minde and will 36. Paradise or the Garden in Eden did indeed stand with its properties in equall Concord as to man but the properties were in themselves an Awaked hunger each in it selfe which verily the Divine light did againe intoduce into a Temperature but the Devill opposed man in his Enkindled Envy and insinuated his venemous Imagination into the humane Property and Enkindled the humane properties in the Centre in the first Principle of the Souls Property wherein the Soul standeth in like Essence and Beeing with the Angells and Devills 37. Whence Adams Imagination and earnest hunger did arise that he would eat of the Evill and Good and live in his own will that is his will departed out of the equall Concord into the multiplicity of the properties for he would prove feele taste heare smell and see them as the Devill did perswade them also in the Serpent they should be as God and their eyes should be open in the properties which also hapned unto them in the Fall that they knew tasted saw and felt Evill and Good whence arose unto them sicknesse disease paines and Corruption or the dissolution of this carkasse 38. And being the Divine Providence did afore know that the Devill would tempt man Note and bring him into strange lust least he should long after the Centre of the dark world and become a Devill as Lucifer did God did represent unto him the Tree of life and of the knowledge of Good and
but heere lieth the vaile before the brightnesse of Moses's face by reason of the unworthinesse of the bestiall Man 2. For we finde that the woman was taken and formed in the Fiat out of Adams Essence i i i Or out of his body and Soule both in body and soule But the Rib betokeneth Adams dissolution or breaking viz. that this body should and would be k k k Or destroyed dissolved for in the place of this rib Longinus's Speer must afterward when Christ vvas crucified enter into the same and tincture and heale the breach in the wrath of God with heavenly bloud 3. Now when Adams hunger was set after the earthlinesse it did by its magnetick power impress into his faire Image the vanity of evill and good whereupon the heavenly Image of the Angelicall worlds Essence did disappeare as if a man should insinuate some strange matter into a burning and light-shining candle whereby it should become darke and at last wholly extinguish so it went also with Adam for he brought his will and desire from God into selfehood and vanity and brake himselfe off from God viz. from the Divine Harmony 4. Even then he forthwith sunke dovvn into a l l l faintnesse or impotency svvound into Sleep viz. into an unability which signifieth the death for the Image of God vvhich is immutable doth not sleep whatsoever is eternall hath no time in it but m m m Or with by the sleep the time was manifest in man for he slept in the Angelicall world and awaked to the outvvard world 5. His sleep * * * Signifieth or was the reall type is the Rest of Christ in the Grave where the new regenerate life in Christs Humanity n n n Or was to must enter into Adams sleep and awaken it againe to the Eternall life and bring it out of time into the Eternall beeing 6. But the breaking or dividing of Adams Essence when the woman was taken out of him is the breaking or bruising of Christs body on the Crosse from the sixt houre unto the ninth for so long was the Fiat in Adams Sleep o o o Or a making the Sex of Male and Female in the Separating of the Man and Woman for in such a space of time the woman was compleatly finished or brought forth out of Adam into a female person or Image 7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided p p p Text from the Man and woman Sex of Male and female and tinctured it with his heavenly bloud in the divine Love He said it is finished for before he stood in Adams thirst As Adam did thirst after the vanity so Christ did now fill or satiate this thirst of vanity with the holy divine Love-thirst and turned about the will of the Soul that it might againe introduce its thirst into God and when this was brought to passe he said now it is finished and converted Christ turned back Adam in his sleep from the vanity and from the Man and woman againe into the Angelicall Image Great and wonderfull are these Mysteries which the world cannot apprehend for it is as blinde in them as a man that is borne blinde is to behold this world but he that Regardeth and findeth them hath great joy therein 8. Eve is the right q q q Understand as to the right life which was then manifest but afterward disappeared for in her lay the womans seed which was to breake the monstrous Serpent of the earthly Eve magicall childe for she is the Matrix in which the Love-desire stood in Adam viz. the Magicall r r r Conception Impregnation and birth she was Adams Paradisicall Rose-Garden in peculiar Love wherein he loved himselfe For the Amassing or conceiving of the Magicall Impregnation or Incarnation or divine formation of propagation was or did stand in the conjunction of both Tinctures 9. And God said after the eating of the Apple unto them the womans Seed shall bruise the Serpents Head the Ground and Corner-stone lyeth here in this Matrix for the womans Matrix wherein the divine formation stood was as to the Right life heavenly being out of the heavenly Essentiality vvherein consisted the Right Paradise 10. But Adam with his Imagination brought earthlinesse and vanity thereinto viz. Selfe-will and then the holy part viz. Venus's desire which was the divine Centre in the humanity viz. the manifested Love-word in the Image of God did disappeare in this Matrix therefore Eve s s s Out of or by reason of from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer for Adam vvith his false Imagination had introduced this vanity so also the Devills desire thereinto 11. But the divine Love-will vvould not forsake this disappeared Angelicall matrix and gave himselfe by promise thereinto with the Deare and precious Name of Jesus who should againe awaken it in the Holinesse's property and bruise the head of the Devills insinuated desire and false Rebellious will that is destroy and take away the Might of its life and introduce it againe through divine Love into the First life and even in this holy matrix which the word and power of God did againe awaken in the sweet Name of Jesus in the Seed of Mary in the t t t Ayme mark or limit Bound of the Covenant the Serpents poyson in the Soule and flesh was destroyed 12. And this is the Seed of the woman dear bretheren observe it it is highly known The u u u Text the promised marke of the Covenant Ayme of the Covenant of Promise was pight or set into this Matrix but Eve was not the very childe for the part of the Heavenly Matrix stood disappeared in her but yet it was in the Covenant of God as the dry rod of Aaron which budded forth afresh did tipify unto us 13. Shee was indeed the whole Matrix of Adam but the holy part was shut up in her and the outward part of the outwrrd world with evill and good viz. the matrix of the third Principle which had indeed an halfe soule-like property but captivated in the prison of Gods anger the holy Covenant of Love Rested in the disappeared part in the midst of the awaked anger from which Covenant the Propheticall Spirit in the old Testament spake and prophecied of the future opening or manifestation in the Covenant 14. The greatest mystery is to be understood in the formation of Eve for a man must very entirely and intimately understand and apprehend the birth of nature and the originall of man if he will see the ground for she is the halfe Adam not taken onely and wholly out of Adams flesh but out of his Essence out of the female part she is Adams Matrix 15. The woman received no more from Adams flesh and bones save the rib in
his side and the halfe Crosse in the x x x Or skull Head which was the life's birth-Crosse whereon Christ destroyed death The Matrix of the heavenly part was in Adam y y y Or Magically Magicall that is moving in the Essence but the outward part of the outward world was made fleshie and both were mutually bound or espoused to one another as the Time with the Eternity the Holy part was in heaven and the heaven it selfe and the outward fleshie part was in the outward world in z z z in the matrix of the third Principle matriee mundi 16. Thus the Female property was in the Fiat extracted out of Adams Essence as his dearest Rose-garden and he kept the limbus celestiall and terrestriall according to the Eternall Fathers manifested Property viz. the fire-soules matrix's property and the woman kept the part of the Spirits Soules-property the woman had the Centre of the angelicall world in her disappeared part of the Soul-like property viz. the manifested Love-word viz. the fift property of the Eternall nature and the man had in his limbus the divine fire-world viz. the centre of a a a Or to of the light world the Centre of all beeings 17. The mans limbus which he kept when the woman was made out of him was the Fathers property according to all beeings and the woman out of or proceed from the man was the Sons property according to all beeings understand the heavenly part both of the limbus and matrix therefore Christ became man in the womans part and brought the mans part againe into the holy matrix so that the limbus and female matrix were againe one b b b Or person Image viz. a manly Virgin above and in all the three Principles as a creaturall formed God in whom the Eternall unformed God dwelt with universall fulnesse both in the formed and without the Formed divine creature or God-man for thus was Adam also before his Eve and so must we also be in Christ if we would be the Image and Temple of God 18. Now when the pregnant matrix was taken from Adam the woman was every way formed with such members for propagation as she is at this day and so Adam also for before vvhen Adam was Male and Female he needed no such members for his birth vvas Magicall his Conception moving in the Matrix was to be done through Imagination for the Fiat was manifest in him 19. And the bestiall wormes carkasse of the bowells with the formation of other inward Principall members pertaining to the earthly life was hung upon Adam in stead of the female Matrix and the like wormes-carkasse was also hung upon the woman in stead of the heavenly limbus that they might stuff in a deale of vanity and live like the Beasts seeing they did so eagerly lust after Evill and Good 20. Reason will object against me and say God created Adam in the beginning such a man and even with all members as he now is which notwithstanding it cannot make out or demonstrate seeing the soule is ashamed of this beastiall property also I would faine know of this selfe-full Reason whether or no such an Adam if he were created so miserable destitute naked and bare unto this beastiall life were created to eternall life without defect and also without need distresse and death and whether this Sinck or filthy carkase of earthly flesh and bloud were the Paeadise and Temple of God and how could he have been able to defend himselfe from hurt and ruine for such a beast-like man may be drowned in the water and burnt in the fire and also crusht to pieces with Rocks and stones 21. But if thou saist that God did vvell know that it should be so with Adam therefore he created him so at the very first Against this the Scripture declareth saying God created man in his Image yea to the Image of God created he him not to the beastiall Image what Sin would God have imputed or charged upon man if he had created him in a beastiall Image what then would the new birth availe him to what end then should he be borne againe The new birth containes in reall Summe this That the Angelicall Image must be borne againe which God created in Adam God formed Adam in the Image of God and though he knevv that he would not stand yet he appointed him the Saviour who should bring him againe into the first Image and therein establish him for ever 22. Novv it plainely appeares that Adam stood in the Divine Image and not in the beastiall for he knew the property of all creatures and gave Names to all creatures from their essence forme and property He understood the Language of nature viz. the manifested and formed Word in every ones Essence for thence the Name of every Creature is arisen 23. Now being he knew how the vvord of Power was c c c Text stood in the forme formed in every creature thereupon we cannot esteeme him d d d Or make a meer animall of him as the schooles in their brutish reason doe who understand not what Adam was before he lost the Image of God Beastiall he was vvithout doubt Angelicall for none other man shall arise but such an one as Adam was before his Eve God created him perfect but he stood not in the Proba whereupon it must now follow that God suffered him to fall into the outward Magick and ordained him to the Image of this world and set him into the naturall life viz. into the e e e Degeneration and Regeneration Corruption and new birth for in heaven there is neither Male nor Female but all one kinde in peculiar Love vvithout further propagation in an Eternall Confirmation 24. This therefore doth set forth unto us that Adam dyed in Paradise as God said unto him if thou eatest of the Tree thou dyest he dyed to the holy heavenly Image and lived to the awaked beastiall Image For now vvhen Adam did awake from sleep he was indeed still in Paradise for the vanity in the flesh and Soule did not yet actually and effectually worke and was yet dumb still and sencelesse untill they did eat of the forbidden fruit and then the earthly Dominion began to rise then the vanity awaked viz. the formes of the life each in its selfehood and forsooke severally their mutuall harmony and forthwith heat and cold fell upon them for the outward Image or being did assimulate or ensource with the inward and the heavenly Image at last quite disappeared which in Adams sleep and also in his awakening did yet live both in Adam and Eve but in a very obscure and impotent manner 25. Adam in his Perfection while he was man and vvife and had the magicall conception in him did amuse himselfe on or Imagine after the Beasts and introduced himself into beastiall lust to eat and generate according as the beasts doe and so likevvise the Fiat
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
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
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
the spirit ariseth which formeth it a creature out of the Ens and the spirit signeth it selfe in the Body what it is and so stands its figure CHAP. XXV How God drove Adam out of Paradise and laid the Cherub before the Garden WHen God had cursed the Serpent and the Earth then the Beast-Man was no longer profitable in Paradise for he could not any more enjoy the fruits of Paradise therefore he laid upon him the labour and toil of the world and drove him out of the Garden of Eden and placed the Cherub with the fire sword of judgement before it that if the new born virgin-child of the seed of the woman would again returne and enter into Paradise this Angel with the fire-sword should cut away the Serpents-beast from it and not any more suffer l l l Understand the beast it to come into Paradise 2. The Angel with the fire-sword is the right destroying Angel who carrieth death and life in his Sword he hath therein Gods Love and Anger and when man Dyeth in this world then he cometh before the Gates of Paradise before this Angel and even there the poor Soul must passe through this Garden judgement 3. Now if it be captivated in the Anger of God then it cannot passe through this judgement but if it be a virgin child born of the Seed of the woman then it may passe quite through this Sword and then the Angel cutteth off the Beast begotten of the Serpents Ens and even then the Soul is an Angell of God and serveth him in his Temple in Paradise and expecteth the Day of judgement viz. the Resurrection of the outward body when this Angell with the fiery Sword shall Sever the Earth from the Curse then the right humane body returnes again for it must also passe through this Sword and the Sword will cut off its Beast that he may be onely a Man and no more a Beast 4. The Speech of Moses concerning this Mystery is wholly hidden to the Earthly Man for Moses speaketh of an Angel and Sword and albeit the Outward figure was even just so for so was Adam driven out yet it hath far another A. B. C. internally the naturall man without Gods light understands nothing thereof 5. This Sword is in man when man converteth and entreth into sorrow for his committed Sins and casteth away the vanity and steppeth into the Infants Shirt then the morning Star ariseth in the spirit of Christ in the virgin-like m m m Or shut up Ens. occluse Ens in the true womans seed 6. And in this Anxious Sorrowfull Gate of true Repentance the Angel standeth with the fire-flaming sword and the virgin-Bud forceth quite through this fire-sword into Paradise viz. into the light into the life of Christ and groweth forth through this sword 7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise and the poore Soul which begetteth this child standeth the whole time of this life under the reach and Swinge of this fire-sword and is fast bound with a band to the grosse beast in the outward world where the virgin-child is sufficiently thrust at and wounded with this fire-sword for the fire-soul which in the fire-Sword of Gods Anger is bound to the Serpents Monster doth daily amuse it selfe upon the Serpent-Monster and Sinneth and even then this fire-sword doth cut away the Sins and devoures them into Gods Anger where they are examined and judged 8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse in Christs death and the pierceing Sword of Tribulation and grief passeth quite through it it must suffer it selfe to be drawn quite through this flaming Sword and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents n n n Or false Image Monster and even then it is in a Sore strait when that is cut off from the fire-soul which it faine would have from its Monster 9. Then must the virgin-child Supplicate the fire-soule and tender it the Love that it should onely forsake the Monster of the Serpent heere then ariseth strife and opposition for the part of the fire-soul hath introduced the Serpents Monster into it and desireth also to have its joy therein and loveth the Evill Beast 10. Then Sophia viz. the Second Principle viz. the Part of the light world doth speak against it and hence cometh up the Strife betwixt the Seed of the woman and the Seed of the Serpent and then man goeth up and down in Sorrow and Sadnesse trouble and perplexty sometimes the virgin-child prevailes and sometimes the Serpent-childe 11. And then the Devill stirs up and incenseth all Monsters against the virgin-child to strike it to mock it scorne it revile and laugh it to shame and make it ridiculous that it may by no meanes be known least the Devills Kingdome should become manifest 12. Thus the virgin-childe must be exercised by this in the Spirit of Christ and suffer it selfe to be whipped persecuted and injuriously reproved and often called one possessed by the Devill be cursed and continually accounted an off-scouring of the world untill the outward Beast hath finished its Course in its Constellation and then the Cherub cutteth off the grosse beast and lets it fall even unto the judgment of God and then the part of the fire-soule must forthwith force through the judgement of this Sword 13. Now if the fire-soul hath o o o Impressed taken in much vanity into it self viz. much of the Serpents craft and lust then the part of the fire-soule must stand p p p Or in under this Sword untill the fire of Gods Anger consumes this introduced vanity which to many a one is q q q Refining fire Purgatory enough which this present too too wise world will not beleeve and will be onely an Adopted child from without and so have an externall washing away of Sins in Grace but it hath another A. B. C. here God will not let the Serpens Ens neither in body nor Soule come into Paradise 14. The fire-soule must subsist in the fire of God and be so pure as the clear refined Gold for it is the husband of the Noble virgin Sophia which is from the womans Seed it is the fires Tincture and Sophia the lights Tincture if the Tincture of the fire be wholly and throughly pure then it s Sophia will be given to it and so Adam receiveth again into his armes his most pretious and endeared Bride which was taken from him in his sleep and is not any r r r Or from thence forward longer man or woman but a branch on Christs Pearl-tree which standeth in the Paradise of God 15. To the description whereof we need an Angels Tongue and yet we are understood well enough by our School-fellowes we have not written this for Swine for none but those onely who have been by and
at the marriage of the Lambe doe understand what kinde of intire inward great joy and Love-delight is therein and how s s s Excellently with surpassing beauty glory and delight dearly the Bride receiveth her Bridegroome in his pure cleare and bright fires property and how she gives him her Love-kisse unto others this is dumb 16. When Reason heareth one speake of Paradise then it understandeth onely a certaine place apart and it is even so there was a certaine place which was called the Garden in Eden where Adam and Eve were tempted and from which place they were driven after the fall but yet the whole world was such a Paradise before the Curse yet seeing God knew the fall the holy Paradise was onely opened unto them in one certaine place for to what End should the whole world bring forth Paradisicall fruit seeing there was no creature upon the Earth that was capable to enjoy the same 17. But Adam and Eve were however brought into Paradise that although this first Body should fall and come to ruine yet they and their children might by the new Regeneration in the Spirit of Christ enter in again through this fire-Sword this Mystery is exceeding Great 18. For Prince Lucifer before the time of the Created Earth sate in the heavenly Ens in the Angelicall world in the Place of this world wherein the Ens of the Earth was comprehended in the Fiat and brought into a Compaction his false Imagination had t t t Made it subject to infection and pollution tainted the limus before the Compaction it was the place of his Hierarchies now the outward body of man was taken out of the limus of the Earth in the Verbum Fiat and formed according to the property of the humane life which was in the Word the word formed by or through the Fiat the Ens or limus of the Earth according to the forme of the humane soulelike life which was in the word and being God had set himselfe through his word to be judge against the false Infection and desire of the Devill to judge him and his enkindled whickednesse which he had brought to Substance the judiciall u u u Or Sword of execution Sword was already in the limus of the Earth whereof Adam vvas made 19. For when God created the Earth he x x x Certainly appointed and set a time founded its time when he would keep the judgement and sever the evill from the good and give the evill for an habitation to the Apostate Prince but being the Good in the occluse Earth was without heavenly creatures seeing its Prince was cast out God created Adam an other Hierarch out of this good Ens to be a Ruler of this place and hence came the Devills Envy against Man and all good creatures of this world 20. But now we are heere to consider of the Apostacy of man with the Sword of the Cherub for Saint Paul saith we are chosen in Christ Jesus before the foundation of the world was laid and even heere this saying of Paul doth belong God knew that this Ens of which Adam was to be created was already somewhat subject to false lust by reason of the Devills introduced desire therefore God y y y foresaw or provided for chose this limus in Christ Jesus before the foundation of the world out of which he would make man that he would through the judgement of the flaming Sword bring it through death and through the fire and wholly burne away the false infected desire of Lust and regenerate him anew in Jesus in his deepest Love in his Word in Jehovah that is opened out of Jehovah and introduce a new limus into the tainted one and bring them together quite through the judgement of the fire-Sword and purge and purifie them wholly and throughly 21. And heere also is Christs descention into hell where the Love of God in Christ entered into this fire-sword and changed the wrath into Love and did also destroy the sting of death which was insinuated into the limus of the Earth out of which Adam was created according to the outward humanity and this fire-sword had its raising and Originall in the Corruption of Lucifer 22. For albeit Adam was created as to one part out of the heavenly Essentiality that was in the word of mans life which was inspired and breathed into his outward and inward limus yet this fire-Sword lay hidden as a glimmering incentive in the earthly limus of the outward body which also assaulted Adam so that he lusted against the command of God and the Kingdome of Heaven in which incentive the Devill also introduced his desire into him and provoked him to fall which being God well knew that the poore man would not stand he ordained an help and Saviour in Christ to guide and bring him into that holy Ens whereinto he should be brought viz. into the true Sabbath and Eternall rest 23. Indeed Adam was set wholly perfect in equall harmony and accord and brought into Paradise to try if the soule could have overcome the incentive of vaine lust and therefore the tree of temptation was represented to him to see if it were possible for the soul to over-power this contamination of lust and remaine wholly and fully in the likenesse and harmony 24. But it was not possible therefore Christ must afterward z z z Undergoe this Proba come into this place and be tempted forty dayes in the wildernesse in Adams Ens and in his new introduced heavenly Ens to see whether the fire-soul would stand in perfect purity and being it did now stand in Christ the new intoduced heavenly Ens did destroy the sword in the death of the outward body of Christ and brought the outward body which he in Mary received from her Seed quite through this sword of the Anger of God into the holy Ens and in this Power the outward body did arise from death and got victory over death and this fire-sword and tooke the fire-sword into its power wherewith at the end of the world he will purge his Floar as a judge over Devills and men as well as of the Earth 25. For the maine ambition was about the fire-Sword for King Lucifer had changed it from the pure clear light into fire wherewith he willed to domineere and rule as a God but God sent to him another Prince and King who tooke it from him and thrust him from this Throne and should turne this Sword in the Ens of the Earth againe into the divine property and cast out and judge the Devill with this Sword 26. And there is not such a silly and narrow Meaning of the fire-sword as hitherto hath been generally understood although it hath been hidden by the Counsell of God yet we should now open our eyes and deeply consider what this manifestation importeth that it doth even foretell and signifie the judgement of this sword that he
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
Mystery and a very Secret hiddennesse to the earthly Man even so also the false Cainicall Church of hypocricie and seeming holinesse whose heart and desire is onely of the outward world hath gotten aloft this whole time and hath the outward dominion and Name as if it offered to God but the true reall Christian Church is hidden under it as a very secret Mystery and is not known of the Cainicall Church 3. Cains Church sets forth it selfe very devoutly and glysters on all sides with specious Ceremonies and pompous ostentation giving forth that it is holy righteous and good that it also offers in the Covenant of Christ but its heart is onely a glozing soothing bravely attired Harlot full of Cainicall murther reviling and blasphemy full of censure and selfe-speculation in pride in covetousnesse and high mindednesse but Abels Church is hidden under it in great plainnesse and with no Respect and Reputation and is accounted but fooâ—ish in reference to the glittering shew of Cain and is continually slain by Cain in its simplicity 4. Now saith Reason what had God any pleasure herein that he suffered Cain to kill Abel and why is it still to this day that the children of God are slaine dispised contemned reproached mocked scorned and cryed down for false by Cain viz. by his posterity one cause hereof is this 5. Prince Lucifer was an Hierarch in the Kingdome or place of this world as Christ even calleth him a Prince of this world viz. in the Kingdome of darkness in the Anger of God and was cast for his pride sake out of the light into the darkness 6. But being God then created another Prince viz. Adam in and for this place with whom he bound himselfe even with his deepest Love before the foundation of the world in the deare and pretious Name JESVS that he would break down and destroy the throne and Kingdome of proud Prince Lucifer in the humane property and overcome and be predominant with Love thence forthwith arose his Envy and wrath against man 7. Secondly the Cause is this In the fall of man the wrath of the Eternall and also of the Temporall and inchoative nature obtained the Superiour Sway and dominion in the humane property for the Kingdome of Heaven did extinguish in Adam and Eve when as they became Earthly and in the roome and stead thereof the Kingdome of the Devill did awake in the Serpents wit and pride in them for the a a a Mans will humane will had broken it selfe off from God and was entered into selfehood and no longer understood any thing of the Mystery of Gods Kingdome 8. But seeing that the Kingdome of God did againe bud and break forth in the ATM of the Covenant in Abel and the children of God the Devills Kingdome and will in the Serpent-Monster could not brooke it Also the Love-Kingdome is a great Enmity against the wrath of the Eternall nature according to the darke property for the humane Essence was become according to the darke worlds property as to the Soule an halfe Devill and as to the outward worlds vanity an halfe Beast in which Beast the false suttle crafty wicked lustfull proud covetous envious and angry Serpents worme did sit infected with the Devills will 9. This wrathfull vile malicious monstrous beast would live in its owne selfe property therefore the Angelicall virgin-childe which should destroy and possesse the Kingdome of this Evill Beast did appeare against him in Abell This was now a Great Enmity for the Anger of God had captivated Man and would worke and rule in him therefore Gods Love brake forth out of the Anger as a light out of the fire and would kill the Anger and change it into Love and help againe poore mans Image and redeeme it from the Eternall Anger and death 10. But being the Anger had got the upper hand and sway in man and yet the virgin-childe of the Angelicall worlds Essence should spring forth and grow out of the Covenant of God out of the disappeared Ens through the Anger as a clear delightfull light shines forth out of the Candle through the wrathfull fire which depriveth the darknesse of its power and prevalency therefore the outward body in Abel and the children of God must suffer it selfe to be slaine and persecuted by the wrath of God for b b b The outward Body it was a strange figure on the virgin childe 11. For Abel in his outward flesh had the Awakened vanity lying in him as well as Cain he was also Sinfull as to the outward man but internally the Angelicall word and Image of Paradise did spring and bud forth againe in the Covenant this was now a great enmity against each other the inward man bruised the Serpent-Monster upon the head of its false desire and the Serpent-Monster stung him on the heel of his Angelicall will and openly mocked the Angelicall Image as it is so still to this day so soon as the virgin-childe is borne in the Spirit of Christ the outward earthly body together with the virgin childe is by the children of Cain persecuted contemned reviled and accounted as a strange childe of the world 12. For the Serpents-Monster is as a foole before God and being the noble and pretious virgin-childe must beare such a Monster on it in the outward flesh to which the Devill hath yet continuall accesse therefore this body is strongly assaulted and struck at by the Devill in the Anger of God and its children they would continually slay it for the virgin-childe worketh through the outward man as a light through the fire and manifesteth it selfe it teacheth and reproveth the wicked Sort and this the Devill cannot endure for it is against his Kingdome as the offring of Abell was against Cains 13. For Cain offered in the proud Serpents desire as an hypocrite and would be an honest demure devout and Godly childe in his Serpents desire but Abel humbled himselfe before God and set his desire into Gods mercy Gods Love-fire tooke his offering and penetrated through the earthly offring and fire and the like also is to be understood in the Body of Abel as the Incorruptible being shall swallow up the corruptible so also the heavenly tooke the earthly captive in it selfe 14. But that Cain slew the outward body of Abel hath this c c c Signification type and figure that the outward body shall be d d d Or mortified slaine in the Anger of God the Anger must devoure and mortifie the outward Image which is grown up in the Anger and out of Death springeth forth the Eternall life 15. Abel was a figure of Christ the children of Gods Anger must execute the Right of Gods Anger upon the outward earthly and also beastiall Image of the children of the holy One even as the Pharisees who before God were onely false Serpent-children as Christ called them must persecute and kill the humanity of Christ so likewise was Cain a type
of these Serpentine wolvish Pharisees and also of the verball Titular Christendome 16. As the false Serpents-child is a monster and fool before the Angelicall world so likewise the children of darknesse doe account and esteeme the children of the light for fooles for there must be a contrary that the one might be manifest in the other if the Anger had not taken hold of the humanity and devoured it into it selfe then the deepest Love of God would not have been manifest in Man 17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation as the same may be known in Christ the true Son of God gave himselfe into our Image which was awaked in the Anger that so he might be made manifest with his Love in the Anger and change the same into joy 18. Christ gave our humane Image to the Anger of his father to be devoured in death and brought his life into death and yet manifested his Love in the life which death had devoured and brought forth the life in Love through the death as a Grain of corn which is sown into the earth the same must dye in the earth but out of that mortifyed grain growes a fair new body even so the corrupt body of Adam shall and must be offered to death and the Anger and out of the Death and Anger the body of the divine Love shall be manifest 19. It was exactly Typified and prefigured in Cain and Abel how it would be in the Succeeding and future generations being Abel outwardly did beare the Earthly Image and yet in the Spirit he was an Image of heaven his outward body in the Corruption was onely a e e e Text Larva or strange disguâ—sed person visard before the outward world for there was another Spirit hidden therein which was not of the outward worlds Essence and property therefore because he was not wholly a right childe of the earthly world it would not suffer him being as a strange childe in it for the Devill was Prince in the wrathfull Essence in this world who would not that a childe of the light should spring forth through the wrathfull Essence and be in his Garden 20. Thus the Image or person of Cain and Abel is a true figure of the false and then also of the holy and true children of God of the outward Sinfull corrupt and mortall Man and of the inward now regenerate holy man when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens then Adams earthly Image must dye in Christs death and if it now be that the outward body must yet live it is onely a scorne and foole before the Heavens Image and so also before the naturall f f f All naturall men life of this world 21. For so soon as Christ is borne the Sinfull life is condemned to death and standeth in scorne and open shame before all the false children in the Anger of God as an whore in g g g At the house of correction or whipt through the streets Bridewell whom other whores likewise help to deride and scoffe at and yet they doe but onely judge and condemn themselves thereby for if Christ be born then the judgement passeth upon the false beastiall life and that man must stand in the judgement of God as a malefactour and be termed a foole a Heretick and be jeered scoffed and reviled yea even utterly defyed and slaine that the Monster may be judged before Gods Anger but those that doe it are the children of the lusty pampered and well-fatned Anger of God whom the wrath of God useth for its Instrument for God is a Spirit therefore he accomplisheth his judgement by a materiall h h h By some outward substantiall meanes or Persons Image 22. For so soon as Abell did in his Offring put on or attract the Love of God in the Covenant anew into his humane desire and comprehended or amassed the same into his Essence then forthwith the judgement passed upon the externall mortall Man and Gods Sword of Anger tooke him which Cain executed and slew the outward body of Abel and at this time also the judgement passed upon the false Image of the Anger in Cain for he stood there and cryed My Sins are greater then can be forgiven me 23. This doth now hint and point at the figure of Christ how the Anger of the Father must i i i Or swallow up devoure the life of Christ in death and when as the Anger had devoured the life in death then the holy life of the deepest Love of God moved it selfe in the death and the Anger and devoured the death and anger into it selfe whereat the Earth trembled and the Rocks clove asunder and the Graves of the Saints opened 24. And so likewise the Love-fire k k k Good and evill now mixed and in contest one with the other and the Anger-fire in the place of this world which wrathfull fire was enkindled in the Creation when the Apostate Lucifer fell shall at the Last Day be again changed into the Divine joyfulnesse and be Avalled or swallowed up in the Love understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher but l l l Lucifer HE remaineth in the darknesse in the first Principle 25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God viz. Religion as this Contention continueth still to this day the Cainicall Church is not yet one with the Abelicall 26. Now saith reason I see it well enough that all contention and strife ariseth from Religion but what is the ground and most undoubted cause and reason thereof behold this is the Cause set before thee the false Serpents childe which is Evill and good and then set before thee the virgins-childe borne of Christ and then thou hast the fundamentall Cause exactly drawn to the life before thine eyes 27. The Cainicall Church drives a suttle Trade with externall Ceremonies and will appease God with some externall thing or other it will be outwardly an accepted and adopted child it must down right be called honest godly holy and heavenly it adorneth and trimmeth up it selfe very finely and standeth mightly upon its Calling which it hath it selfe Ordained and Instituted it makes a very specious and Renowned shew in the white sheepes cloathing and therein lodgeth the High Priest of selfehood without Christs Spirit and rules and masters the worke of the outward letters and whosoever learneth to transpose and compose the same boldly and bravely according to their forme of forged opinions he is an high Priest in their Office and Order he putteth Christs garment of innocency on him for his Cloake and Covert 28. The other party of the confused cainicall Church cryeth out and holdeth forth the Goodly glistering childe to m m m
prevaile and would Sever it selfe into a selfe-fulnesse and breake it selfe off from the Love Ens yet not as a Darke Source but as a Source of selfefull Lust and also of fiery Strength and might 19. For out of the Ens of Cain as the same was in the Centre of the Begetting nature in the wrestling wheele of life arose his will and out of the will the desire and out of the desire the Substance in which Substance the false minde is understood wherein the dominion of the outward did forme and fasten it selfe whereinto the Devill also in the wrath of nature croap in with his desire and desired the Lordship and domination of this world in Selfehood as the fallen Devill doth alwayes desire domination in the Place of this world in the inward Eternall and outward Temporall nature 20. But being the word of divine Power and Holinesse had i i i Or espoused it selfe incorporated it selfe with a Covenant of Regeneration into the womans Seed viz. into the disappeared Ens of the Spirituall worlds Essence that it would deprive the fiery wrathfull will proceeding from the Centre of the darke world of its fiery might of Selfehood thereupon after Cain there Sprung forth out of the humane Tree a Sprout out of the Aym of the Covenant viz. HABEL whose Name in the Language of nature signifieth an Out-breathed Angel which in the first will of the Essence whence the soule ariseth had formed and fixed it selfe in the Centre of light in the Love-desire and penetrated quite through the fires Centre whereupon the fiery desire did desire to cutt off the Earthly life which hath its Originall out of the fiery desire as its propriety for which cause Abel and all his * * * Or Successours Posterity became Marters 21. For this is the Doar of Christ who must give himselfe into this Death of the wrath and Penetrate the Humane Centre of the Soules Originall according to the fire-fire-world with the Love Ens viz. with the deepest Love of the deity and change the fiery wrathfull desire of the darke worlds Essence into Love 22. Adam was the Stock of the universall humane tree but when Eve was made out of him then the tree was divided according to two Principles not wholly in the Essence but according to the nature and quality of the Centres of fire and light for the Centre of the light viz. the ground of the Love-desire did stand in Eves Matrix but it disappeared as to the Creature in her fall therefore the Divine Word did k k k Espouse betroth or promise re-inhest it selfe therein to a Centre of Regeneration 23. Now Cain and Abel were the two twigs which grew out of this tree from the property of both Principles viz. of the fire and light and they were a Type of the whole Tree with its fruit which it would bring forth but being Abel was a type of Christ who was to be conceived without the help of man onely and barely of the incorporated word in the Seed of the woman who should suffer death for Man therefore Abel must passe through without branches and fruit for the fruit which Christ should bring forth was to Generate anew the humane tree and not produce other twiggs out of his Loyns and therefore Habel also being the type of him should not generate any twigg out of his loins for the line of the Habelicall Seed remained in the Covenant and pointed at Christ who should spring forth out of the Habelicall Line and againe manifest the spirituall worlds Essence 24. Therefore Adam must bring forth another branch by his Eve out of the vitall Tree which was to be like Adam in his Image viz. SETH which Name doth signifie in the Language of nature a forth-running or leap where a glance or aspect of a Love-will ariseth out of the fiery will which notwithstanding is withheld and hindred by the outward worlds being Essence and Substance viz. by the Corrupt house of flesh 25. Now Christ must come to help this captivated forestalled and obscured will which notwithstanding hath its first ground out of Gods love and free it from the band of wrath wherewith the divine Ens was captivated for this was Christs Office not that he should beget but give himselfe into the Generation of Seth and Redeeme Seth and his branches from the wrath and regenerate him anew in himselfe he was not to beget children to this world but to bring forth Seth out of this world and bring him in himselfe into the Spirituall world 26. Now in Seth the Line of the Covenant went forth in which Christ would manifest himselfe according to the humane Tree but in Cain the line of the wonders viz. of nature and its Government went forth Genesis 4. v. 17. for Moses saith that unto Cain was born * * * Enoch Hanoch and he built a City and called the Name of the City after the name of his Son Hanoch now Cain was the first man borne of a woman and Abel the Second whom he slew 27. Now Moses saith that Cain built a city whereas indeed if we would goe meerely upon reason there were not men who might be able to build a city and inhabit it for the Spirit doth here make a vaile before the understanding which lyeth in the Word Citty for he saith Cains Son was called Hanoch and also the City now this is verily true but the Spirit in Moses looketh upon the root of Cain and Adam how the Tree Evill and Good hath opened and displayed it selfe into its boughes and branches for by the Name of Hanoch the Spirit looketh upon the property of the branch viz. of Cains Son intimating what kinde of people would arise from thence viz. a * * * Or Common-wealth City and Dominion of the outward world in Selfehood for in the Language of nature it is to be understood in the Name 28. HANOCH signifieth a forth-breathing of life and a re-assuming to a Selvish contemplation a childe of Selfe which in nature doth introduce it selfe into a selfefull Dominion and will so that it doth Imagine and frame in its Minde a Dominion or Region Country or City desiring and aspiring in its will to be a Tree or Prince of men for when the humane life departed from the Spirit of God into selfehood then it would be a Peculiar Selvish Lord which will 's Son was Hanoch viz. a City or Amassed Substance to a Selfe-full domination and Government 29. From which Government and dominion the branches or children were borne concerning which the holy Spirit complained in Noah that * * * Genesis 6.3 they would not suffer his Spirit to reprove them any more for they were a tree or branch sprung forth from the tree of Selfefullnesse from which the wordly Principalities and Superiorities have taken their rise and Originall for when the humane life fell unto the Stars and the Spirit of the outward world then
that none could slay it 54. For Cain did not cry out onely for feare of the outward life but he feared that his right Eternall life might be slaine that his life should be wholly blotted out from the Face of God for he cryed also and said Lo thou drivest me out this day from off the Earth and I must hide my selfe from thy face and I must be a fugitive and a vagabond in the Earth and it will now come to passe that whosoever findeth me will slay me He cryed out for feare of being killed and was sore afraid and yet there vvas no man besides him upon the Earth save onely his Father Adam and without doubt his sister vvhom he tooke to wife 55. Cain feared the Spirits vvho had moved him to slay his brother that they would also kill him for he saith I must be hid from thy face now this was not in any externall manner but in an internall for God dwelleth not in the view of the outward eyes but in the inward Spirituall vision therefore God said whosoever killeth Cains internall life vengeance shall be taken on him seven-fold and he set the marke of the Covenant on his life so that no spirit in the wrath could murther it for he was a twigg out of the Tree of life 56. Although the Seven properties of nature in him were departed from their mutuall accord in each other yet he was not the sole cause of it for he had so received his life from Father and Mother in the divided property and therefore the Grace passed as vvell upon him as upon Abel except onely that Abel proceeded out of the other line but the Centre of the Soule was alike to them both but the motion in the Seed was unlike for they were the two types of the world viz. Cain the type of the Selfehood in the wrath and Abel the type of the resignation of life where from the Resignation another world springeth forth through Death out of the Centre 57. Not that Cain was borne to destruction but that evill awakened property in the dissimility viz. the Soule of the outward world brake forth forcibly in the Seed and tooke the Centre of life into its Power and therein God set a marke viz. his Covenant that the murtherers should not slay the Souls life 58. But if it should so come to passe that the owne peculiar will would give it selfe to the murtherers then the life of Cain should be avenged Seven-fold that is through all the Seven properties and the free-will which did slay the life of God which was in the Word John 1. should be rebuked and punished seven-fold through all the Seven formes of nature both temporally and eternally and this is the meaning whosoever killeth the life that is what free-will soever murthereth its life vengeance shall be taken on it Eternally in the Seaven properties of the dark vvorld 59. And in this place we are further to consider aright of the great mysteries for the Seaven properties of the humane Tree producing and manifesting the life of the Wonders of God had now Spread forth themselves even unto Lamech the Dominion of the world was novv wholly brought forth with Lamech in nature for Lamech was the Seventh man in the Root of the Wonders arising from the first Stock that is Adam was the first Abel belongeth not unto the Line of the Wonders but unto the Regeneration Cain was the Second in the Line of the Wonders Hanoch the third Irad the fourth Mahujael the fift Methusael the Sixt and Lamech the Seventh 60. Now Lamech did spring forth from Cains Root out of this Line of the Wonders of God and he was an honest upright man but was a a a Taken or beset environed with the Spirit of the Wonders and he Looked back upon the Wound and also upon the b b b Or Seale Signe of Grace in the Covenant and knew for certaine that even now the Spirit of the Wonders should be fully brought forth and manifested in the humane life whereby all Arts of the vvorld should be found out 61. And he saw also forwards how it would fall out in these Wonders of the world hovv his children would introduce his life which they should receive from him by propagation into a Babylon of folly and Corrupt the same and hereby also he looked especially upon the word whence the humane life was Sprung and how the life in the Spirit of the Wonders of the world would introduce it selfe into a seaven and seventy-fold word of Languages and Nations as came to passe at Babel and how the free-will of Nature would goe astray from the Onely God and be corrupt and that it should be avenged seven-and-seventy-fold that is every tongue and speech should be Avenged in the Anger of God and therefore because they would Corrupt Lamechs life which they received of him by propagation and this the Wrath of God would Avenge in the free-will of his children divided into severall Speeches 62 For the Spirit saw forwards hovv the free-will vvould give up and addict it selfe to Selfehood and Apostatize from the Onely God and â—ovv the Anger of God would Seize upon and confound the Naturall Spirit of the Wonders in man viz. the Soule of the outward world from whence the Great Babylon of Contention about Gods being and vvill vvould arise and this the Spirit said should be avenged seven-and-seventy-fold in Lamech 63. For this was a Seven and Seventy-fold Racha or Avengement upon the Word of the understanding in the humane life that out of one onely tongue out of one onely Speaking Word and vitall Spirit a Seventy and seven-fold tongue viz. a Confusion of the understanding should be made before the understanding lay in one Sound voice or Harmony but now the Racha came into it and Confounded and shattered it into Seventy and seven parts 64. For the humane vvheele of the Sound or understanding was turned round and the Ten formes of fire wherein time and Eternity doth consist did open themselves in every forme of nature which was seven times ten vvhich makes Seventy whereto also belongeth the Centre with its Seven unchangeable formes of the Eternall nature which is together seventy and seven 65. And herein Deare brethren lyeth the * * * Mysterium Magnum Grand Mystery if ye were not cloathed with the Garment of the Contentious Languages then we vvould be bold to declare something more in this place unto you but ye are yet all captivated in Babel and are contenders about the k k k Or Meaning Spirit of the Letter and yet have no understanding of the same yee will also be Doctors and learned Masters forsooth but yet ye understand not your own Mother-Tongue yee bite and devoure one another about the husk of the word wherein the Living word doth forme and amasse it selfe and ye neither desire nor understand the living word yee speake onely out of Seven and out of seventy
line their Age which the Spirit setteth down denoteth the * * * Note Times how long each Dominion and government both the worldly and Spirituall or Ecclesiasticall Kingdome should stand in its forme and Structure that is to say how long each * * * Beginning growing arising prevailing Monarchy of the Secular and wordly power and domination should continue and so likewise of the Spirituall Monarchy 33. And these * * * Or Monarchs Monarchies of the wonders are forthwith represented out of the first Twiggs springing from the beginning of the humane tree that is they are set forth in each line in Seven numbers from Adam through Cain even unto Lamech and in the other line from Adam unto Jared by which Numbers and Names the Spirit pointeth in each line especially at Seven of the forth-proceeding properties of the Tree and powers of the wonders intimating how the powers of the wonders should afterwards bring themselves into Goverments and how one figure should arise out of the other and how one should destroy and break down the other and set forth out of the destruction another forme as it hath been brought to passe in the * * * Ecclesiasticall and Temporall Spirituall and worldly Goverments for alwayes the worldly Government is to be understood with the Spirituall for the outward formed Word in the dominion and Regiment of nature doth evermore set forth its forme by with and in the Spirituall or Ecclesiasticall forme or manner of Discipline therefore observe and marke here with precise Exactnesse 34. There are Seaven Times appointed to proceed from the Tree of life in the word of power the first proceedeth from the pure life of Adam for before the creature the life was in the word whence it was brought pure into the Image this continued untill the fall from this pure life there springs forth a twigg in the inward Kingdome this same was Abel but being the fall hung on him externally this same pure life was carried through Death into the holy world this signifieth and pointeth at the Kingdome of Christ who should bring us through Death into the pure Life 35. The Second time begins with Seth for Moses saith that Adam was an hundred and thirty yeares old and begat a Son in his own likenesse and called him Seth understand he was such an Image as Adam wâ—s after the fall and was set in the Spirituall Line of the Wonders and Cain also with him in a worldly naturall line of the wonders for both * * * Secular and Ecclesiasticall Kingdomes goe together Seths time continueth till the Deluge and beareth the Supremacy even to the Deluge or Noahs floud 36. The Third time begins with Enos under Seths time and carrieth forth it selfe all along as a Spirituall Ministry or Knowledge of God under Seths time as an hidden Kingdome and continued till Abraham to whom the Covenant of Christ was established in the flesh 37. The Fourth time begins with Cainan which is the Spirituall forme in prayers and Spirituall offrings wherein the word formed it selfe in the wisdome and carried it selfe forth all along under Seths and Enos his time and manifested it selfe with Moses like as Enos his time was first truely manifested with Abraham with the promise in the Covenant this time of Cainan continued in its manifestation and dominion under Moses till Christ in the flesh 38. The fift time begins with Mahalaleel and t is the Reception or formation of the Angelicall forme viz. of the new Regeneration out of the Covenant and goeth Secretly all along under the Ministry of Enos under Seth and Cainan in the word of the promise through all the Three times and did manifest it selfe with the fulfilling of the Covenant in the humanity of Christ where the true Mahalaleel and Angelicall Image which did disappeare in Adam was again manifest in the humanity of Christ. 39. The Sixt time begins with Jared which is the spirituall Priesthood under the externall where outwardly Seth Enos Cainan Mahalaleel were in their Times in their Orders or outward formes as the ministry and preaching of Enos concerning God and his beeing and will so likewise the preaching of Abraham concerning the Covenant and Circumcision Also Moses with the Book of the Law under all these the inward Priest Jared went along hiddenly Inwardly this Spirituall Priesthood is Christ in the new man and outwardly in the selfe-elected Priests it is Babel 40. This Sixt time began in the Kingdome of Christ after the Death of the Apostles when as men chose themselves Teachers out of favour and outward respects that is it did even then first open it selfe out of the * * * Or vaile hiddennesse of the shaddow and put it selfe forth in the Churches of Stone where the Church stood in stead of the holy Temple of Christ then indeed the holy Jared viz. Christs voice ruled in Christs children internally but externally the Cherub with the Sword did onely bear rule for the outward authority which these selfe-elected Priests doe manage is the Sword of the Cherub which is signified in the Name Jared * * * That is in the word JARED the Language of Nature doth emphatically expresse that the Sword of the Cherub should Domineere the whole Time of the Sixt Seale among the Priests who should have taught the Love of Jesus but by this Sword they fall AMEN which powerfully forceth it selfe forth all along in the word in the language of Nature 41. This sixt time is hidden and manifest it is known and also not known for Christ said my Kingdome is not of this world So that this time hath been faine to passe away as it were in a Mystery under Antichrist where inwardly in the children of God Christs Kingdome hath been manifest but in the Rest who have also lived under this time and have been called Christians Babel and the Antichrist hath onely been manifest both in the Priests and their Hearers for they which have been borne of God have heard the true Jared viz. Christs voice in them but the other have heard onely the Outward voice in Babel viz. disputation and Contention about Christs Kingdome 42. For all warre which the Christians manage is onely the Sword of the Cherub proceeding from Babel true Christians wage no war for they have broken the Sword of the Cherub in the death of Christ and are dead with Christ and risen againe in him and they live no longer to the externall Might and Dominion for their Kingdome is manifest in Christ and is not of this world 43. This Sixt * * * Or sixt Seal Kingdome beginneth after the death of the Apostles and continueth with its outward Government even to Mount Zion till translated Enoch doth again appear in Spirit and power for Enoch is the propheticall Root and holdeth in his * * * Or Regiment Dominion Noah Moses and the Sword of Elias at the End of this
for the Sensuall intelligible tongue was compacted according to the multiplicity of the properties 15. And thus the wrath of the eternall nature and also the Prince who dwells therein viz. the Devill in his Legions doth satiate and recreate it selfe in the strife and contention of man in the compacted word of the tongues and thus the Antichrist who is the Towre of Babel viz. the Selfe-will of the Ham-like man domineereth in the Temple of God and there hath set himselfe up in the place of the Holy spirit 16. For the Temple of God is the formed word of the humane Languages and tongues in mans understanding as it is written * * * Rom. X. 8 the word is nigh thee namely in thy mouth and Heart and the Seat and habitation of the opposite adverse Devill is the monstrous property out of the darke world 17. In this formed word of divine understanding the Antichrist viz. the will of Self out of the properties of nature hath set up and established himselfe and pranketh and set forth himselfe with his property of nature as if he were God and yet he is the condemned accursed Son chosen to death which cannot inherit the Kingdome of God for he was not made a creature out of Gods will but out of the will of Selfe as the Devill who was an Angel yet became a Devill from the will of the dark world which advanced it self in him 18. The like also we are to understand concerning the Antichristian babilonicall Beast of Reasons self will which termeth it selfe divine and is onely a monster of the true man which died in Adam to the holy Image of Gods spirituall world and shall and must be borne anew in the word which did again manifest it selfe in the humane property in Christ or else it cannot see the Holy word viz. the unformed Divine word of power 19. This same holy word must again enter into the Compacted Sensuall tongue and bruise the same so that the whole and perfect understanding of all tongues may be again manifest in one as Christ said of the Corner-Stone that it should be * * * Rom 9.33 1 Pet. 2.8 a Rock of offence upon whomsoever it should fall him it should bruise 20. Thus understand us now what the Antichrist or the babilonicall Whore with the Dragon Beast is as may be seen in the Revelation Every man which is not born again of God hath the marke of the Beast and the false whore in him 21. The Beast is the Animall naturall earthly Ham-like man who is from the Limus of the Earth according to the Earths grossenesse and malignant Malice which ariseth out of the dark world and standeth in the Curse of God This beast did arise in Adam and Eve when they did Imagine after evill and good and came into its selfe-fulnesse away from the divine power and will and is before God onely as a beast This beast the Devill hath infected with his desire and made it wholly monstrous and insinuated his desire thereinto so that it onely lusteth after vanity as a Cow doth after Grasse 22. But the whore of the Beast is the poor Soule captivated in vanity which soule had its rise in the formed word of the three Principles which was Gods Image but now by the Lust of the beast it hath begotten to it selfe an own selfe-will which is departed from God into selfehood as a self-willed self-born creature which doth what it pleaseth and not what Gods Spirit willeth this selfe-will revoulted and apostatized from God is the whore of the beast which whoreth with its self in the Pride of selfehood 23. But now the poore captive soule lyeth in this Grosse beast and is captivated in its owne selfe-borne will viz. in the whore and longeth after God from whom it proceeded and was inspired into the created Image and looketh about on all sides where its true native Home of Rest should be and it findeth that it is cloathed and covered with this whore and then it bringeth its desire into this whores will and seeketh the place of God for Rest and then the whores will taketh the poore captivated soules desire into it selfe and thereby doth exalt and set up it selfe it perswades it selfe that it in the soules desire is the fair child of God which shall possesse Heaven and gives out that it is holy and sets forth it selfe as a God which men must honour and adore 24. And being this Bastard viz. the false will of selfehood cannot see or behold the place of God either what or where God is then the false will goeth on in the way of its property and betakes it selfe unto and appropriates to it selfe the manifested Word of the Letter viz. the formed voice of Gods children who spake from the Living word and setteth its contrived forme of its owne conceived Ens into the Literall word and cloathes it selfe externally with the literall word standeth forth with boldnesse and selfe-achieved confidence and saith here is the place of God here is heaven here is God manifest but it is onely a Bastard and is predestinated to Condemnation for God hath not created it Note Predestination but it was born and brought forth out of the Lust of the Soule when it did turne its face from God into the Centre and would taste and prove evill and good 25. This Harlots Bratt sitteth upon the beastiall monstrous man and rideth upon him as upon its horse and is halfe Devill and halfe brute Beast which shall and must dye or else the soule will not be redeemed so as to see the face of God again 26. This whore hath taken its power and understanding out of nature viz. out of the Compaction of Evill and Good that is out of the dark and outward world and hath swallowed up or avalled the pretious Image of God in it selfe which after God was created out of the heavenly Ens. 27. Here is the Swinheard as Christ said who had consumed his fathers inheritance with the Swine he meaneth the poor Soule which hath devoured spent and consumed its heavenly Goods in the heavenly Ens with this whore of the evill Self-devillish will so that it standeth in Gods sight as a tattered patched Swineheard and keepeth the fruit of the evill whore viz. of the Devills fatted swine upon the Earth which are the wicked ones in their fruits 28. Thus we understand what the Antichristian babilonicall whore in man is which hath arisen out of the divided properties viz. out of Adam in whom the properties departed out of their mutuall and Equall Accord each into its owne desire and lust to Selfenesse whereby Adam became earthly and mortall out of whom afterwards the Tree of the multiplicity of tongues and speeches did arise out of one onely tongue 29. Now know this that the multitudes or variety of Faiths are generated out of the divided Tongues so that almost every Nation hath brought it selfe into sundry severall and peculiar
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
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
not two we understand not herein the grosse beastiall man full of the Serpents Ens which shall not inherit the Kingdome of God John 6. but the true man which God created in his Image 10. Let Master Sophister or wiseling of Babel looke us right in the face and see what spirits child we are we understand not the Beast but the man Christ which dyed in Adam which was againe Regenerated out of Abrahams Seed and deprived death of its might and destroyed Hell in man and slew the Death in us and arose againe from death and liveth for ever the same we meane by a Right Christian and not Calves and Oxen Dogs Adders Serpents Toads and the like who would with their Beasts of vanity be outwardly Adopted and Regenerate children of God no such Beast cometh into heaven onely and alone and none else but a Christ viz. a childe of Christ which is born of Christs flesh and bloud * * * Rev. 22 1â— without are Dogs 11. Therefore Let it be told thee O Babel thou ridest upon the Dragon of thy own contrived halfe devillish and halfe beastiall tongue in thy own words and will and hast not Abrahams faith viz. in the received and formed word which became man but thou howlest with the Dogs and wilt with thy snarling jeering contentious dogs-will in a strange childe be Abrahams heir 12. But God said to Abraham thy servants childe shall not be thy heir but he that is begotten out of thy loynes who is borne of the Faith of Righteousnesse he shall be Gods heir and not the Son of the bond-Woman viz. the Strange introduced grosse beastiall Serpents Ens. 13. And God said to Abraham I am the Lord that hath brought thee out of VR of the Chaldees to give thee this Land to inherit it Genesis XV. v. 7 8. c. to the 17. but Abraham said Lord God whereby shall I know that I shall possesse the same and he said unto him take me an Heifer of three years old and a Shee-Goat of three years old and a Ram of three yeares old and a Turtle-Dove and a young Pigeon and he tooke all these and divided them in the midst and laid each Piece one against another but the Birds he divided not and when the fowls fell upon the Carkases Abraham drove them away and when the Sun was gon down a deep sleep fell upon Abraham and lo an horror of great darknesse fell upon him and he said to Abraham by this thou shalt surely know that thy Seed shall be a stranger in a Land that is not theirs and they shall be compelled to serve and be afflicted 400. yeares but I will judge the Nation whom they must serâ—â—â— and afterwards I will bring them out with great Substance and thou shalt goe to thy fathers in Peace and be buried in a good old Age but they shall come hither againe after foure Generations for the iniquity of the Amorites is not yet full now when the Sun was gone down and it was darke lo a Smoaking furnace and a fire-flame passed between the pieces Here the right figure of Christs Offering for the humanity is represented and also his suffering and death his persecution and also his victory is deciphered herein and likewise the Man of Sin and vanity intimating how he must fill up his measure and whereunto each is appointed 14. God gave Abraham the Signe how it should goe with his Seed in that Abraham said Lord God! whereby shall I know that I shall possesse the same then God set the figure of the Seed before him for he had comprehended it in his Faith which was made his righteousnesse and shewed it him in a figure for the Offring signifies the Offring of Christ the three sorts of Beasts viz. the Heifer Shee-Goat and Ram each three yeares old betoken the part of the outward humanity of the time viz. out of the limus of the Earth 15. But that they must be three yeares old betokens the whole outward threefold man of the Sulphur Mercury and Salt viz. the three properties of the three Principles which lye in the Earth in one Essence or Substance 16. And that Abraham divided these three beasts and laid one right over against the other Signifieth the twofold limus of the Earth viz. the Grosse property out of the darke worlds property and then Secondly the limus out of the heavenly worlds property which lieth in one Compaction in the Earth whence man was created as to the body 17. But that Abraham divided them signifies that the grossenesse which Adams desire introduced must by death be Separated from the purenesse of the humanity and one must lye right opposite to the other and be divided from one another each into its property as light and darknesse are divided and yet are neer one another 18. The Turtle-Dove betokens the poore Soule captivated in this beastiall property and the young Pigeon signifies the inward disappeared humanity of the poore Soule which shall become young againe in the offring viz. a new birth 19. But that the two Doves were not divided but offered whole Signifieth that nothing shall be taken from the Soule and from the inward man of the heavenly limus they shall remaine whole and entire in their Substance and be offered whole to the Angry fire of God in Christ and be brought quite through the fire of Anger through death viz. through the great darknesse and horrour of death and hell as this was the figure thereof 20. When Abraham had set forth his Offring he fell into a deep sleep and horror and great Darknesse did encompasse him the sleep Signifieth the death of Christ and the horrour the wrath of God viz. the Abysse of Hell and the darknesse the Darke world into this the word which had given in it selfe into Abrahams faith to be a Seed of the children of God should enter with the Offring in the whole humanity both with soule and body and â—esigne it selfe up wholly to the Anger of the father to be devoured 21. And the Enkindling of the fire which passed between the Pieces was now the holy fire of God which came forth out of the holy burning viz. out of the Love-flaming word which gave in it selfe to Abrahams faith in the humanity of Christ in Soul and body when he stood in the fathers Anger in the death and darknesse in Hell and cast the humanity in Soule and body unto the Anger and changed the Anger into Love-fire for the wrath of the father according to the Eternall nature of the darke world which was enkindled in the humanity must in the humanity receive such an holy Ens wherein the Anger might in its fire be changed into a light or Love-fire 22. This holy Ens in the word of faith must enter into the great horrour of Gods Anger for the Soule stood therein essentially in its property it is out of the fathers fire-property out of his Strength and omnipotence viz.
of the outward life these must go with Isaac that is with Christ in the old Abraham that is Adam to the offering of God and Abraham that is the man Adam in his children must himselfe cleave the wood upon which the offering must be burnt that is when he confesseth Christ then he cleaves the hearts of the wicked who run with him to the death and the Offering of God for Adam in his humanity clave Gods Love and Anger and now also Abraham must cleave the wood for the offering for Christ should also cleave death and life asunder and offer up himselfe upon the cloven wood of death and life unto Gods Anger 10. And on the third day Abraham lift up his eyes Gen. 22.4 and saw the place a far off Heere the Spirit pointeth at the sleep of Adam wherein he slept to the Angelicall world and on the third day after his falling asleep when as now the woman was made out of him and the fall effected he saw Christ viz. the place of God in the Covenant a far off also herein is included the Resurrection of Christ on the third day where he saw his place where he would and should offer and give up man to God his Father viz. the last Judgement and the finall offering a far off also it signifieth that Abraham in the Spirit saw the offering of Christ a far off viz. above 2000 yeares then to come And that the Spirit saith Abraham lifted up his eyes on the third day and saw the place is nothing else but that Christ did again lift up on the third day our humane eyes out of the Grave from the dead unto God and also that it was yet a far off in the dayes of Abraham thus the Spirit doth allude with the outward figure at that which was and is to come Gen. 22.5 11. And Abraham said unto the two young men which he took with him Abide you here with the Asse and I and the Lad will go yonder and worship and come again to you The figure of it internally stands thus The two young men must tarry there with the Ass and not go at this time unto the offering onely Abraham and Isaac must perform that that is we poor children of Eve must abide with the first and third Principle of our life this our time with the Ass viz. with the outward Body here in this world but Christ in Isaac and Abraham in Adam must go forth to the offering that is Christ stood in Abrahams viz. Adams Person and also in his heavenly humanity who should onely go and offer up the offering of his Body to the Anger-fire of his Father and worship for us unto God his Father therefore he said he would go yonder that is when he should offer up his life he would go yonder that is to God and worship for us unto God 12. This points at his Ascention according to the humanity when he had finished the Sacrifice he went * * * Yonder or to that place thither and worshipped in our assumed humanity unto God his Father that is our assumed Soul in divine power and property doth pray and intercede for our weaknesses and ignorances unto and before God Therefore saith Abraham we will go yonder and worship that is we God and Man and when we have worshipped we will come again to you that is we poor children of Eve must in the mean while tarry with the Asâ— untill the time of its offring and Prayer be out and then he comes again unto us when we have finished the course of the outward Asinine life 13. Also it intimates very pregnantly that he when the Time of the Offering in Prayer is out will certainly come again unto us from the place whither he is gon and dwell visibly with the creaturall humanity among us as the two Angels said unto the men of Israel * * * Note Jesuses comming again Act. 1.11 Yee shal see this Jesus come again in like manner as he is ascended which time is now neer and his voice to prepare the bride hath already sounded and therefore hold not this for an uncertain fiction the Morning Star and Messenger of the Annunciation is Appeared Gen. 22.6 14. And Abraham took the wood of the burnt-offering and laid it upon Isaac his Son and he took the fire in his hand and the knife and they went both of them together The inward figure stands thus Adam had divided and rent asunder Gods Love and Anger in himselfe and brought himselfe with the creaturall life into the Anger which had amassed the earthly vanity to it selfe now the Spirit of Moses doth here point at this figure how Christ should take our introduced Sin upon himselfe and carry it to the burnt-offering 15. And Abraham took the knife and fire Abraham denoteth Adam who took the fire of Gods Anger into himselfe and the knife signifieth Death that Christ should be killed and offered up in Abrahams that is in Adams Anger-fire to the Father and it clearly denotes that Abraham that is Adam should do it to Christ for Christ should be offered up of man being the man Adam had taken on himselfe the fuell viz. the Sin for the offering therefore also man viz. the Jewes must offer it up to the Anger of God that so man might be Atoned by man understand by the humanity of Christ. 16. And Isaac spake unto Abraham his father and said My Father Gen. 22.7 8. and Abraham answered here am I my Son and he said lo here is the fire and the wood but where is the Lamb for the burnt-offring And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring and so they went both of them together The pretious figure is thus The Spirit here playeth in Christs person who was come in great humility into Adams humanity and presents himselfe to his father in Adams essence with his heavenly humanity and saith behold my father here I have taken on me the Sin and death in the humanity here is now the fire of thy Anger viz. the divided life's formes of mans property Selfehood and own will in this now I have the fuell wherein thy fire of Anger burneth here now I have the wood viz. the Sins of all men and also thy fire to the offering where is now the * * * Sheep Lamb viz. the Patient Lamb which shall be offered up in this fire and Abraham answered from his strong faiths Ens God will provide himselfe a Lamb for the burnt-offering and they went both of them together 17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father and saith where is now the Lamb for the true Peace offering but the faith of Abraham had apprehended the patient Lamb which lay in Isaac viz. the heavenly humanity which God would open in the Ens of faith in our disappeared and also heavenly humanity and said
Machpelah for his twofold pitt viz. for the centre of the Fathers nature according to Eternity and for the centre of the Temporall Nature in both which the divine * * * Or Good will and Pleasure lubet hath brought it selfe out of the property of both centres into an Ens and into the creature of the humanity which humane creature hath broken it selfe off from the universall being and put it selfe into a selfishness therefore it must be again rooted into the universall for which end it must be tinctured with the most holy Ens and engrafted in which the Spirit doth here compare to pure Silver and so secretly intimates in the figure 10. When Abraham conversed upon the earth he desired to buy no field for his own possession but now when he was to bury his Sarah he would have the Sepulchre hereditary and peculiar * * * Gen. 23.7 and bowed himselfe before the children of the Land and entreated them for it whereas they would freely have given him the field and bowed themselves before him also but the Spirit of Moses hath its figure here for he hath represented Man to him in a very perfect modell for which cause also he playeth in the Process in the figure shewing that the children which belong unto Christ must bow themselves before God the Father from whom all beings do originally come that he would sell unto them the * * * The Cave of Machpelah the double Valley twofold Pitt viz. the Kingdome of nature and the Kingdome of Grace in Christs bloud for the same with the four centres of humility and the Love-birth the Father takes for Payment 11. And that the children of Heth and Ephron would freely give it to Abraham and yet at last upon the desire of Abraham took money for the same intimates unto us that God the Father hath indeed freely given us the Kingdome of Grace for he gave it freely to Christ his Son in our humanity but Christ would have it for a naturall due right therefore he offereth his humility to his Father that he would be pleased to take his payment for it viz. his humane property of him as here Abraham did in Christs figure although he could have taken the field yet he would not for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance God took the Earnest or Ransome of Christ for his * * * Twofold Pit cave of Machpelah for Payment therefore Abraham must stand in Christs figure for the body must be buried in the cave of Machpelah in this twofold Pitt viz. in the eternall and temporall nature viz. in the formed Compacted Word if so be it shall arise againe in the motion in the voice of this same word and Subsist in its Image which it first had Gen. 23.2 12. For Moses saith Hebron is scituate in the Land of Canaan which God promised to give unto Abraham and understand by Canaan the holy Christalline world or earth viz. the Citie of God which shall hereafter be manifest wherein Hebron lyeth viz. the head-Citie of the Land whereby externally the outward world with its figure is set forth and internally the holy eternall Land of Canaan 13. And we see very clearly what the spirit of Moses meaneth in its figure for first it representeth by Isaac Christs figure with his offering and death and presently thereupon it sets forth also mans Own death and where man must dye namely in his Citie Hebron the Citie of humane Selfe and whereinto he must be buried and put namely into the twofold Pitt viz. into the Kingdome of God and this world and it is therefore called a twofold Cave because there are two mansions viz. a twofold continent of life in two Principles whence man did originally arise but if he be buried in the will of his selfehood in the Serpents desire then he doth not reach this twofold Cave and though he should be therein yet he liveth onely in the Apostate Essence in the ownhood of the Devill viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens. 14. The chiefest piece in this figure is that the Spirit of Moses doth point at the twofold life how this world hath a twofold life and essence which he intimates by the twofold Cave wherein Abraham would have his burying-place to signifie that his twofold humanity viz. One out of the divine Ens out of the eternity and heavenly spirituall essentiality and the other which is out of the time even out of this worlds being and substance should be buried and put into an Eternall Sepulchre where the substance of the twofold body shall lye in its Originall Mother and leave the Own will in this Eternall Grave in death that so the Spirit of God might alone live rule and will in the spirit of the creature viz. in the Soul and the life of man might be onely his Instrument wherewith he might work and will how and what he please 15. For so it must be that the humane will might be brought again into the onely will of the Deity and Eternity for it was in the beginning when God breathed the Soul into the flesh in the Eternall Living Word John 1. Chap. and Gods Spirit did form it into a likeness of the Deity viz. into a creaturall Soul which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood that so it might be manifest in Evill and Good and Rule in the unlikeness or distemperature 16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature viz. into the Essence out of which the soul and body did a rise that is each Essence's property should return again into its mother and the mother is a twofold cave viz. the inward spirituall and divine Kingdome and the outward visible sensible palpable Kingdome of the externall world wherein Abraham would have his burying-place 17. For the outward Kingdome remaines for ever for it is produced out of the Eternall as a modell platform or visible Image of the inward spirituall Kingdome but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety but onely One Element wherein the four are understood but in equall Accord and Harmony in just and equall weight number and measure in One Onely Love will where the ascending domineering stirring Might of the divided figure four Elements doth no longer rule but the soft meek and still humility in a pleasant Lovely delightfull * * * Musicall Aire Aire or still harmonious Sound 18. The Compacted property of the Word in the Soul of the outward world viz. in the Own-hood or selfness of the third Principle doth cease the outward spirit of the world is changed into the inward that the inward might rule and Govern wholly through the outward which at
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
was astonished at this Warrier viz. the Anger of God as may be seene on the Mount of Olives as Jacob was astonished at the Anger of Esaw 4. And as Jacob divided the Heards into two Parts because of the wrath of Esaw that if Esaw should smite one Company the other might Escape so also was the humanity of Christ divided into two Substances viz. into a Heavenly whereof he speaketh John 3. saying * * * Joh. 13.13 He was come from Heaven and was then in Heaven and also into an Earthly from our flesh and bloud that if the Anger of God did smite the one Part viz. our Humanity with Death yet the Heavenly Part should escape the wrath and penetrate through Death and therein make our humanity living for the Messengers which Jacob sent to Esaw are nothing else but the Prayers of Christ which he sent through the Anger of God into his Love viz. into the Mercy that our humanity might finde Grace and favour with God 5. For as Jacob sent to Esaw saying he had been long abroad with Laban even till this time and had with him Men-servants and women-servants and Camells with other Cattle that he might with all this finde Grace and favour with his Lord Esaw so also Christ sayth to his Father in our Humanity viz. in Adam which he hath assumed he hath been long abroad absent from the kingdome of God and hath †††Borne Generated or begotten brought forth in the kingdome of this world in Gods works of wonder many Images out of the divine wisdome through the formation of Nature that he might with these formations of wonders finde Grace and favour with God seeing these wonders were brought forth through the Nature of his manifested wrath that so they might come to the Eternall divine vision and Contemplation 6. But the Anger went to meete him in the * * * 4 Elements four Elements and would devour the Earthlines and Evill of them for Esawes four hundred Men signifie nothing else but the wrath of Nature in the four Elements of the Body and they went to meete the Humanity of Christ when Christ was bringing the Created Image of Adam in Our Humanity into God viz. into Paradise then would the wrath of God first kill the Adamicall Image that it might no more live in the kingdome of Anger seeing it was to live in God 7. * * * Gen. 32.9 10 11. And as Jacob humbled himselfe before God and sayd O God of my Father Abraham and God of my father Isaack Lord thou who hast sayd unto mee returne againe into thy Country and to thy kindred and I will deale well with thee I am unworthy of the least of all thy Mercy and all thy faithfullnesse and truth which thou hast afforded unto thy servant for I had no more but this Staffe with which I went over this Jordan and now I am become two Bands Deliver mee from the hand of my brother from the hand of Esaw for I am afraid of him least he cone and smite mee with the Mother and the Children so also Christ humbleth himselfe in our assumed humanity before God and though God in the Prophet David in our assumed humanity †††Psal. 110.1 hath bidden him sit at his Right hand untill he hath layd all his Enemies under his footstoole yet he humbleth himselfe even as Jacob did before the Anger of Esaw so also did Christ before the Anger of his Father 8. And as Jacob sayd When I went over this Jordan I had only this staffe but now am become two Bands so also when Christ viz. the Eternall Word of Divine Love came to us in our humanity then it was only the staffe of divine Grace but in our humanity in the servile house of Adam he was enriched with two Bands viz a twofold humanity the Heavenly extinguished in Adam and the Earthly from the Limus of the Earth therfore he sayth in this twofold humanity as Jacob sayd to God O God of my father Abraham and God of my father Isaack O Lord thou hast sayd unto mee returne againe into thy Country and to thy first kindred I am lesse then the least of all these mercies which thou hast bestowed on thy servant to signifie that it was onely in Divine Mercy that these two Bands viz. the twofold humanity returned home againe into its first Country of Paradise to the Angelicall kindred 9. And when Jacob had humbled himselfe before God and his brother Esaw * * * Gen 32.13 14 15 16 17 18. He stayed there all night and tooke of that which came to his hand for a present to his brother Esaw two hundred Shee-Goates and twenty Hee-Goates two hundred Ewes and twenty Rams and thirty Milch Camells with their foales forty Cowes and ten Bulls twenty Shee-Asses with ten foales and put them under the hand of his servants every heard by it selfe sayd to them goe on before mee and leave roome for one heard after another and he commanded the formost and sayd when my brother Esaw meeteth thee and asketh thee to whom dost thou belong whither goest thou and whose these are that thou drivest thou shalt then say they are thy servant Jacobs who sendeth them for a present to his Lord Esaw and he followeth behinde after us 10. This Type is now the great Earnestnes whereby the Spirit of God in the figure poynteth at the future for this Present of Jacob to his angry Brother Esaw poynteth at the Place and condition of Christ when he should appease the Anger of his Father then he must first send these Beasts in our implanted Humanity for an attonement which should be presented to the Anger of God 11. But these Beasts which Christ sent to the Anger of God before his passion and Death were our implanted Beasts viz. Pride Covetousnesse Envy wickednesse Lying whereby one Man slandereth disparageth disgraceth shamefully censureth with words discourageth suppresseth and exclaimeth against as wicked and ungodly and summarily all abominations of the Devill and the wicked World 12. These Evill Beasts are in Adam in sinne all awakened and become living These very Formes or Conditions of Life wherein Adam generated his Evill Beasts wherein the Temperature of Nature was rent asunder Christ tooke all upon him in our humanity as they are well intimated in the figure of Jacob by five hundred and Eighty 580. and sent them to the Anger of God for an Attonement when he was redeeming the Humanity from these Beasts 13. And these Beasts were as to Christ his being despised scorned spit upon whatsoever the Jewish Priests did to him were all our Beasts which Christ in his Body gave up to the Anger of God as if himselfe were the Transgressour and yet had generated none of these Beasts in his will But Adam had generated them and Christ tooke them on him as a Lamb and presented them to the Anger of God on his body
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
soule and saith * * * Mat. 11.28 Come ye to me as the Sun shineth the whole day into all plants and giveth them power and the Sun is not in fault that the thistle is a Thistle but the first Ens is the cause whence it is a Thistle 41. So also a false and wicked soule from the Ens of Gods anger in the curse and from the inherited wickedness as also from the actuall wickedness becometh a thistle in that the will viz. the science of the soule speaketh in the quality a thistle and from such a false and wicked ground there grow more thistles as God in Moses saith †††Exod. 20.5 He will visit or reprove the sins of the father upon the children unto the third and fourth generation and Christ saith * * * Matth. 7.18 a corrupt Tree cannot bring forth good fruit 42. Thus we see that perdition cometh from the soule and we see that Gods holy will cannot be manifest in false and wicked working so long as the soules will worketh evill so long God's speaking formeth it self therein in anger But when it beginneth to stand still from such working then is God's power of Love manifest therein for if it worketh no more then worketh in it the abysse viz. the ONE 43. For God worketh from eternity to eternity but no other then his word and * * * John 1.1 that word is God viz. a manifestation of the abysse now if the soule speaketh no more its owne will then is the unsearchable will speaking in it Where the creature standeth still there God worketh 44. Now if the creature will work with God then must its will enter into God and then God worketh with and through the creature for the whole creation both heavenly hellish and earthly is no other then the working word the word it self is All. 45. The Creature is a compacted coagulated vapour and exhalation from the word and as the word is exhaled out of the free will where the free will bringeth it self out of the abysse into the profundity So also the free will of the Angels and soules bringeth the word into a profundity and that profundity is the creature viz. a fire source to its re-speaking-forth and out of that re-speaking-forth proceedeth evil and good and according to that re-spoken-forth substance and power the soule hath its Judgement and sentence 46. For that is the Judgement that the evil be separated from the good and that every thing possess its own principle Whatsoever soule now speaketh forth hellish source viz. the curse it must into death that it no more bring Gods word into evil and good but the evil alone that every thing may remaine with its owne 47. And therefore because in the place of this world through the word evill and good is spoken forth therefore in that place is a final day of separation appointed when good and evill shall cease to be spoken in any place and the wicked shall have their place prepared where evill shall be spoken in its Eternity that the good may be knowne and in the good the joy be manifest Also that it may be knowne what evil and what good are also what life and death are and that the children of God may rejoyce 48. For if evill were not knowne joy would not be manifest but if joy be manifest then is the eternal word spoken in joy to which end the word with nature hath brought it self into a Creation 49. And this is the true ground wherein all conceits and opinions are knowne and all Sophistry throwne to the ground also all strife and contention hath an end Whosoever rightly seeth and understandeth this hath no further question about any thing for he seeth that he liveth and subsisteth in God he giveth himself up to God that he may further know and will through him and speake what and how he will this party seeketh onely the estate of lowliness that God in him may alone be high 50. But so long as Lucifer hath his dominion in man so long the creature presseth forward to advance it self and will be its owne God and that is also a wonder as Gods wisdome standeth in the wonders in the Love so it is also in selfe and in the appropriation of the creature 51. Every thing is good in its own principle wherein it liveth but to another it is opposite Yet it must be so that one may be manifest in the other and the hidden wisdome may be knowne and be a sport in the severation wherewith the profundity viz. the eternal one may sport with it self before it self 52. We should therefore learne to understand the Scriptures aright how God willeth good and evil namely the determination is not in his very self but in his expressed word viz. in nature and creature God hateth Esaw in the corrupt nature in Esaw's self nature Esaw was the type of hatred it self but in Gods self viz. in the impressed or inspired Covenant of Grace he loveth him 53. Therefore he presents the type of Christ viz. his brother Jacob together with him and lets them both come out of one Seed to signifie that Christ should call Esaw in the corrupted Adamical nature in the hatred of God to repentance and beget him anew as Jacob brought Esaw to repentance so that he let his malice fall and wept bitterly and departed from his evil will towards Jacob. 54. This therefore is the understanding of the Scripture that the earthly Adam in the kingdome of corrupt nature in his owne will findeth not nor can finde repentance for there is no ability therein to good but the incorporated grace in him awakeneth or stirreth up the ability when the will turneth to it for it self-will could worke repentance and become good honest and vertuous it needed not Grace 55. The decrees in Scripture point onely at two kingdomes viz. the hardning respects the false and wicked will the false will hardneth it self Gods anger in the wills own substance hardens it this hardning doth not enter in from without but is manifested in the wills own substance The will is from God and the same God in the will introduceth himself into the hardning in that manner as he introduceth himself into hell in darkness and torment the same is also to be understood concerning the kingdome of Grace 56. God willeth in man onely that which is Good in the kingdome of his Grace where the free will yeeldeth it self up into the Grace there God willeth that which is good in the will through the Grace 57. But when a man will say man cannot turne his will towards that which is good viz. towards Grace that is groundless grace indeed standeth in the abysse of the creature in all wicked men and the will need onely stand still from wicked working and then it beginneth as to its self-will to dive downe into the abysse 58. For that which standeth still standeth still together
* * 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
mixed himselfe with the daughters of Heathenish Kings and took them to wife and allowed his Heathenish Women to set up their Idolls Images for Idolatry in the high places at Jerusalem 46. In this eminent figure the Spirit signifieth that Man is fallen away from God and meerly Idolatrous that Adam and all his children in their own Nature are such a beastiall adulterous and Idolatrous Generation and in this King Salomon represents the Line of the Covenant subjoyned with these heathenish Idolatrous adulterous Concubines who in their own nature were but an abomination in the presence of God to signifie that Christ out of this Line of the Covenant should set himselfe in the middest amongst the Heathen and teare Idolatry out of their Hearts and Convert them all to Christ. 47. Also to signifie that God did beare with the wise Heathens under the Patience of the figure of Christ and that he did represent by the Jewes onely a prefiguration or Type of the Temple of Christ and that the Jewes in their Nature were but Idolatrous adulterers as well as the Heathens onely that in their Law they had the Type and prefiguration of Christ in their Sacrifices and Offerings at which the Covenant had respect shewing how God would redeeme and purifie both Jewes and Heathens from Adams abominations and Idolatry and that the one people in his sight were as the other no whit better but every one of them were the evill Adam Therefore the Spirit represents them perspicuously in the figure of Salomon in the Line of the Covenant * * * Rom. 11.32 that he may have mercy and compassion upon all for Christs sake who should fullfill and accomplish this Line 48. And heereby is signified to the Teachers in Babell part of whom account Salomon damned in regard of those Heathenish Idolls that they themselves lye under the vayle as the Jewes did under the Type of Christ and doe really understand the Scripture as little as the Jewes and stand in Contentious Idolatrous whoredome in the presence of God as Salomon with his Concubines did and the Jewes 49. For Salomon had the Law but at length with his heart he committed whoredome with the Heathenish Womens Idolls and so doth Babell who calleth her selfe a pure childe pretending the Name of Christ and striveth zealously and vehemently about it in Opinions and all the Opinions about which shee contendeth are Salomons Heathenish Women and Idolls and no Polemick or Contentious Opinion is any whit better 50. For Christ sticketh in no Contentious Opinion but in the Line of his Grace he is entered into the midst amongst us and if wee receive him then he taketh us also in it to himselfe and there needs no strife or Opinion about it but this one thing he requireth of us that we continue in him and then he will continue in us and that we love our selves in him as he loveth us in himselfe that all of us may be clensed from the wrath of God in his Love and that his Grace and Love may wash all of us that come to him from our sinnes and Idolatrous abominations and make of Judah Thamar David Salomon and all the children of the Jewes Heathens and Christians a pure Virgin prepared for himselfe by his love in his Bloud which he hath bestowed upon us in his Grace that we may acknowledge and put on him in that love and be one Spirit and body with him and then Adam is helped and restored againe 51. The Spirit of Moses in the Text sayth further thus †††Gen. 38.24 25 26. After three Moneths it was told Judah saying Thamar thy Daughter in Law hath playd the Harlot moreover behold shee is with childe by whoredome and Judah sayd bring her hither that shee may be burned and when they brought her forth shee sent to her Father in Law and sayd from the Man whose these are I am with childe and sayd Doest thou know whose this Ring these Braceletts and this staffe is Judah acknowledged it and sayd shee is more righteous then I for I gave her not my sonne Selah yet he lay with her no more This is a powerfull figure shewing that whoredome is an Abomination in Gods sight and how God sets mans sinnes before his eyes and here it signifieth this to us that the Adamicall whoredom and Abomination are manifest before this Covenant of Grace and that Man in such abominations is guilty of Hell-fire as Judah judged his Daughter in Law Thamar to be condemned to the fire and knew not that he himselfe was the whoremonger who stood in the like condemnation 52. And heere in this figure the Spirit presenteth Mens false Judgement that they even doe the same thing which they condemne as heere Judah condemned the whoredome of Thamar to the fire and saw not his fall that he himselfe was guilty to signifie that Christ also had set himselfe in the Judgement of the world in this Line of the Covenant as a righteous Judge who would seperate right from wrong and condemne the whoredome and Idolatry of the world But on the other side we see in this figure how Thamar presented the pledge viz. the Ring Bracelett and staffe before the Judgement and before the severe sentence of Judah and therewith did overthrow Judahs determinate sentence and still his wrath that he must take compassion on her and justifie her 53. Thus also stood this figure before God in the Inward Ground in Judah and Thamar with Adam and Eve for Adam had brought himselfe into fleshly earthly Lust and committed whoredome with his feminine property through his Imagination in a beastiall manner and had forsaken the heavenly Magick way of the divine wedlock therefore also the heavenly woman dyed as to him and in the stead thereof the earthly beastiall one awaked with whom he now useth the beastiall manner in whoredome This God presents in him viz. in Adam himselfe in his Judgement and would condemne Adam to Death as indeed Gods righteousnesse then condemned him 54. But the re-incorporated Eve in the Covenant of Grace which hath incorporated it selfe in Eve viz. in the faded seede of the Woman from the heavenly worlds substance presented it selfe before the severe Judgement of God and sayd to Gods righteousnesse behold I am with childe from the Man whose these are that is behold I have taken Adams Soule Spirit and Body for a pledge when I joyned my selfe with him and am betrothed to him and have received the Fathers Nature in the awakened anger into my Love and am now with childe of the Humane Nature and shall bring forth a God-Man 55. And when the Fathers Property in the Soules Nature in the Anger knew that the Father had sowen himselfe againe into the Grace viz. into the New Eve in the Covenant then sayd the Anger of the Father in the Soule when this Grace went to meet it to this new Eve Thou art more righteous then I for I have caused
he was a prosperous Man and was in his Masters the Aegyptians house and his Master saw that the Lord was with him and that the Lord made all that he did to prosper in his hand so that he found Grace and favour in the sight of his Master and was his Servant which he set over his house and all that he had he put under his hand and from the time that he set him over his house and over all his Goods the Lord blessed the Aegyptians house for Josephs sake and the blessing of the Lord was every way upon all that he had in the house and in the field therefore he left all that he had under the hands of Joseph and he medled with nothing while he had him but what he did eate and drinke and Joseph was a goodly person and faire of feature 2. The History prefigureth to us a true Christian Man what he is and how he is in this world and what his Office is that is when Christ is manifested in him he is no more his owne to doe what he will also in this world he hath nothing for his owne of which he can in truth say this is mine or I I am he that hath it I possesse it it is mine own I may doe therewith what my flesh and my owne will listeth I may use it for my honour and pleasure that I may thereby be * * * Or high aloft in the world No a true Christian hath none of that in his power 3. He indeed ruleth of right over that which he hath and possesseth with truth and righteousnesse but yet as a servant of his Lord Christ. For a Christian is a Christian in Christ and is bought to a Christian Life and to the obedience of Faith by the bloud of Christ with Christs †††Thirty pieces of silver thirty pieces of silver whereof his Lord Christ hath committed to him Josephs * * * Twenty pieces of silver twenty pieces of silver and set him as a Steward over it that he may trade therewith and employ it till he make it come to thirty pieces of silver which he should weare in him and about him as a Mark or Badg of his Lord Christ as a Treasure of his Christianity 4. But seing his Lord Christ was sold and betrayed to Death for thirty pieces of silver and Joseph was sold by his Brethren to be a †††Over whom the Master hath power of Life and all he hath Bondslave for twenty pieces of silver in both these numbers standeth the figure of a Christian viz. Christ when he is manifested in a Man sheweth him the thirty pieces of silver for which he was sold to Suffering and Death and this his suffering and Death he putteth upon him in which is founded the figure of the thirty pieces of silver viz. that he was sold and betrayed and therein man becomes such a Christian as is founded implanted †††Eingeatzed Etching of plates with Aqua fortis ingraven upon and into Christs sufferings and Death and therein a Man becometh a Christian in Christs sufferings and Death and standeth in the figure of Christ and looseth the right of his naturall selfe-will as also the kingdome of this world 5. For in Christs Death as to his inward spirituall Man he dieth from this world and according to that inward Man is no more in this world but in Christ in God viz. in the Kingdome of God as it is written * * * Luk. 17.21 The Kingdome of God is inwardly within you Also †††Gal. 4.19 Examine your selves whether Christ have gotten a forme in you Also ‖ ‖ ‖ 1 Cor. 3.16 Ye are the Temple of the Holy Ghost who dwelleth in you Also * * * Col. 4.12 Ye are the servants of Christ and †††Joh. 6 53. should eate the flesh of the Son of Man and so * * * Joh. 15.7 he abideth in you and you in him and †††Joh. 6.53 without him ye have no Life as an hearb or grasse and all earthly things without the power and vertue of the Sunne have no life growth or vegetation and operation in them so Man without the Divine Sunne which through Christ hath manifested it selfe in his Christians hath no life or happinesse or salvation without Christ in him 6. And as Christ was sold for thirty pieces of silver to suffering and death which thirty pieces of silver signifie the †††Luk 3.23 thirty yeares of Christ before his Baptisme ere he entred into his Office and divine Government according to the humanity when he gave up his humane Will to God and the Creaturely selfe-will ceased in him so also must a Christian when he is in truth in his owne naturall will sold for twenty pieces of the thirty pieces of silver to be a servant of God in Christ to be a Minister or Officer and Obedient to his Lord who liveth in him then his by past yeares of the Adamicall Naturall time of this world are sold in and with Christ for twenty pieces of silver and so the Adamicall time of his naturall will in this being sold ceaseth in Christs suffering Death and he is by his Lord who is arisen from Death in him and ruleth and raigneth over Death set to be an Officer over Christs Goods to dispose of them through the Spirit of Christ viz. in the power and vertue of his Lord who is in him in this world * * * As to the Dominiō of Christ. according to the Kingdome of Christ. 7. As Joseph was taken away from his Fathers house and was first cast into the Pit wherein he should have perished and was afterwards sold by his brethren for twenty pieces of silver to serve as a Bondslave so also a Christian is first taken away from his Fathers house viz. from the Adamicall Nature and is cast into the Pit viz. into Christs suffering and Death and then looseth the Adamicall inheritance of the Kingdome of this world and is with his Will and Minde brought away from it then he must yeeld up his Fathers house viz. all his selfehood together with his naturall Life to his brethren in his fathers house that is to the power of God in the Government of this world and suffer himselfe to be cast into the Pit of the Death of his Naturall will and therein give up himselfe to the Death of Christ and willingly die to the will of this world viz. to his owne Adamicall house and willingly suffer all whatsoever his brethren of this world doe to him 8. And then if he thus lye in the Pit or Grave of Christ and hath given himselfe up to the Death of Christ that he willingly would forsake all for Christs sake and dye the death of his owne will then Christ his Lord putteth on him his resurrection from the Dead and maketh
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 for first Joseph sendeth his Steward after them and bids him tell them they had stolen his Cup and was churlish towards them when as yet they were not Guilty so also when a Christian hath his Sack filled with this food then will Christs Cup be layd in for him These now the wrath of God sifteth in the humane Nature as to their soules and as to the mortall Body and sayth to the Conscience thou hast not rightly gotten this Cup by the right of Nature thou hast stolen it out of Gods house from his Grace and power * * * Mat. 11.12 The Kingdome of Heaven suffereth violence heerin and thou hast done violence and gotten this Cup to thee into thy Sack thou hast not Grace by the right of Nature thou wilt needs walke back with this Cup in peace on these Paths 5. But no it will not avayle thee if thou wilt take Christs Grace in thee along then thou must take on thee also his Suffering Dying Scorne Persecution and Misery and suffer thy selfe to be continually reproached in the world for a false wicked man and to suffer thy selfe to be accounted a * * * Or Knave wicked person by the Pharisaicall Hypocrisie as one that hath stolen their Cup and taken it away by violence in that he will no more kneele downe before the Great Babylonish Whore who hath presented a Cup full of Hypocrisie and Blasphemy and quaffe of their Cup and then reproach they him for a wicked person who hath stolen their Cup and Authority from them and runne after him and would murther him and damne him to temporall and Eternall Death and reproach him without ceasing for a treacherous person who hath stolen their Cup. 6. That is when a true Christian obteineth the Cup of Christ and drinketh out of it then cometh the Anger of God in the fleshly Evill Nature as also the Devill and the Evill world and set upon him on every side because he hath this Cup in his Habitation and Prophesieth or Divineth against them that they have the Cup of Whoredome and Abomination in them and because he revealeth it and will not quaffe with them in their Cup of Hypocrisie and Blasphemy 7. And then must a Christian lay downe his Sack of Gods Grace at their Feete and suffer himselfe to be bound and captivated in their Scorning and Contemning and then they oftentimes bereave him of Body and Life honour and welfare and set him with his Cup before their Judgement and there a Christian must drink out of their Cup the derision Crosse Suffering and Death of Christ and Imitate and follow Christ in this Cup and not goe home againe so in Peace with his filled Sack of the Grace of Christ through this world into his Eternall * * * Or Native Country Country of his Father he must be †††Phil. 3.10 Rom. 8.29 conformable to Christs Image and follow him in his way which he hath walked in this world this is powerfully prefigured in this figure 8. For Josephs Brethren stood now in the figure of a Converted Christian whom God hath cloathed with Christ and also layd in the Cup of the Crosse together with Grace and moreover uppermost in the Sack to signifie that when the Grace of Christ which is bestowed on a Christian shall work and bring forth fruit that it is not done in standing still in peace and quietnesse but in the Strife about this Cup for it lyeth uppermost in the Sack of Grace the Strife about the Cup must alwayes be the forerunner of it 9. For Christ sayth * * * Mat. 10.34 Luk. 12.51 The Sonne of Man is not come to establish peace on the Earth but strife and persecution that one be against another and persecute him Also †††Luk. 12.49 He hath kindled a fire and desireth it should Burne And this is it that a true Christian must alwayes be spoken against even ‖ ‖ ‖ Mich. 7.6 Those of his owne family in flesh and Bloud must be his Enemies that the sowne and planted Tree of Pearle may stirre and bring forth fruit 10. As an Earthly Tree must stand in Heate Cold and Wind and have great Stroakes opposition whereby the sap is drawne out of the Earth into the Tree so that it blossometh and beareth fruit thus also the poore soule in such smitings opposition in scorne and misery must draw power and vertue into it selfe out of the bestowed and entrusted Grace viz. out of the soyle and field of the word of God with earnest prayer and working and thereby beare the fruit of Faith viz. Good Doctrine Instruction and Conversation 11. For thereby the Soule feedeth the Spirit of Christ and Christ feedeth the soule againe out of the Sack of the Substantiall Grace viz. with his flesh of the Substantiall Wisdome of God and thus they give themselves one to another to a perpetuall working 12. And wee see heerby how even the wicked must serve God in the working of his Grace for he is its stormy wind and his Cursing and Blasphemy against Gods Children is the heate cold wherewith God stirreth his little plant of Pearle in his Children so that it hungreth after heavenly Sap and draweth it into it selfe and groweth and this is that which Christ sayd * * * Luk. 12.49 He came to set up Strife on the Earth for Christs Kingdome is a Strife against Hell and the Devill Christ striveth without ceasing in his Children and Members with Sathan about the Kingdome 13. For in the Earthly Man lyeth yet the Ground of the Serpent viz. a Habitation of Sathan wherein Sathan withstandeth the Kingdome of Christ So also on the Contrary the Kingdome of Christ in Grace withstandeth the Kingdome of Sathan with the Cup of Christ this Strife continueth alwayes while the Earthly Body continueth 14. For thus Gods Anger worketh in the Love that the Love viz. the Eternall One and Eternall Good might be distinguishable perceptible and discernible for in Strife and opposite will the Profundity or Abysse viz. the Eternall One which is without Nature and Creature is Manifest 15. And therefore God hath introduced himselfe with his holy Word of Powers into Nature and Creature as also into Paine and Torment into Light and Darknesse that the Eternall power of his Word in the Wisdome together with the Expressed Word might be distinguishable and perceptible that knowledge might be 16. For without this the knowledge of the Eternall One would not be manifest neither would there be any Joy and though it were in being yet it would not be manifest to it selfe thus it manifesteth it selfe through the introduction into Nature through the Seperability or Distinguibility of the Speaking whereby the Speaking bringeth it selfe into properties and the properties into opposition or Contrariety of will and so through the Opposition the Eternall Good which bringeth it selfe along in the Word of the Speaking into
with his Guilt of Eternall Death into his innocent Death and is dead from the sinnes and wickednesse in himselfe and in this dying of Christ Gods righteousnesse in the Anger requireth a Christian Man to be 47. But if he walke out of this path and not in it then sayth righteousnesse thou art a Theefe and hast wrongfully got this Cup of Christ in thy Sack I will sett thee before my Judgement and Sentence as Joseph did to his brethren when he caused them to be fetched back to the sentence of his Judgement 48. Therefore hath a Christian who walketh under the Banner of Christs Crosse no Excuse when God by his Steward viz. by the Children of this world causeth him to be layd hold on in the righteousnesse of his Anger and chargeth him for a Theefe and an unrighteous person also for a Stranger Innovator * * * Novice Novellist Enthusiast Foole and the like when Men loade him with all his faults and the infirmities of naturall sinfull flesh and without ceasing blame him as wicked and unrighteous and condemne him to the damnation of the temporall and Eternall Death and though he is not in the sight of the world nor as to the world Guilty yet he is lyable to beare the scorne suffering and death of Christ after him as a Christian is lyable to take upon him the whole processe in the footsteps of Christ and to follow Christ therein and to suffer all in Christ and wholly to put on Christ in his derision contempt suffering and death and to beare his Crosse and scorne after him that he may enter into Christs Kingdome as a Member of the body of Christ that hath suffered with him and hath dayly dyed to the Anger of God in the Death of Christ from his actuall sinnes 49. For All Sinnes Blasphemies and untruths which are imputed to him wrongfully from the world which he is not outwardly Guilty of in the fact that he suffereth in the processe of Christ as a Christian and therein drinketh out of the Cup of Christs Crosse who hath innocently suffered for his sinnes 50. For if he be not guilty of them in his Life yet he is guilty of them in the inherited sinne and hath inherited them also in the seede out of which he is proceeded they lye in his * * * Ground of his Nature and Heart Ground he cannot excuse himselfe before God in the processe of Christ he is guilty of all Adamicall sinnes 51. But this is his Comfort that God manifesteth them by the children of his Anger in this world and so as a Curse by the Children of Anger fastneth them to the Crosse of Christ and in this Manifestation drowneth them in him in the Bloud and Death of Christ in that he still cleaveth to God as Christ to his Father and suffered himselfe to be accused of sinnes which he had not committed but had onely inherited them and so they were taken from him and given to the Anger of God in his Judgement that he might condemne them 52. For thus also Joseph in this figure appeased his just Anger towards his Brethren they were all Guilty towards him but he charged them not with their Guilt but charged them onely with his Cup for he had cleerly forgiven them all their Trespasses but onely concerning the Cup he would not hold them Guiltlesse and yet of right they were not Guilty of it but he had layd it in as his bounty and made them guilty of it 53. Thus also hath God given us his Grace of meere Love after that wee were cleerly guilty of Eternall Judgement and hath layd Christ and Grace in the Sack of our Life with his Suffering Death with his Cup of the Crosse concerning which he doth not hold us Guiltlesse wee are all Guilty thereof and have not this by a Naturall right but it is layd into us without our knowledge therefore wee cannot release our selves of it except wee cast Christ wholly from us and give our selves againe to the Anger of God and then Death Hell and the Anger of God make us Guilty and hold us captive in them but at present Man may lay hold on which he will 54. But that Joseph caused the Cup to be thrust into his Brother Benjamins Sack it hath this figure that Christ dwelleth in the inward Man viz. in his Paradisicall brother and hath this Cup of the Crosse in his Hand out of which the guilty soule and the Body must drink he thrusteth it into his brothers sack for that inward ground is his Brother but the other brethren must drink of it this brother of Christ holdeth it in him for he is Christs Member and habitation 55. Therefore sayth Josephs Steward by whomsoever the Cup is found he shall be my servant but ye shall be quitt viz. the inward ground the true Josephs viz. Christs brother hee is Christs servant who serveth his Lord and brother and must hold the Cup in his Sack the other * * * Conditions or qualities formes of Life of Nature are free and cannot hold the Cup for Christ. 56. For they are not the right Sack to put it in but the Ground of the Heavenly Worlds Substance is the Sack to which the Holy Cup of Christ doth belong which powreth the Ground of Nature out of it therefore must Josephs Brother be made guilty of the Cup because he stood in the figure of the inward Man wherein Christ would manifest himselfe with his Cup of the Crosse and so the other brethren viz. the poore soule together with the body be quitt and released from the Guilt 57. Therefore sayth Josephs Steward he is my servant who hath the Cup he shall serve mee but ye shall be quitt that is Christ is in this inward Benjamin Josephs Brother and serveth God with overcoming of Death and the Anger of God in Man and so all the other brethren viz. the Naturall Life shall be quitt from Guilt and Paine and it standeth excellently in the Figure 58. Moses sayth further * * * Gen. 44.11 12 13. And they hastened and layd every one his sack off on to the Earth and every one tooke his Sack off and searched and began at the Eldest and so to the youngest and there they found the Cup in Benjamins Sack and then they rent their Cloaths and loaded every one his Asse and went againe into the Citie 59. When Adam was fallen into sinne then the Law and Command fetched him back againe charged him with the sinne and Theft that he had eaten of the wrong fruit with a wicked mouth therefore must he returne againe into the Citie viz. into the Earth out of which the body was proceeded and there lay downe his Sack into the Earth and there Gods righteousnes searcheth into all the naturall Properties viz. Truth and righteousnes which availeth before God viz. the Image of Heaven and began from the first forme of Nature and so on
brother and yet the Spirit sayth of him he is a ravening Wolfe who in the morning would devour the prey In this Testament of Benjamin is couched the most hidden secret figure of the whole Scripture and yet in its Type in the unfolding in the Effect and work it is the most manifest and open figure which is cleere in the fullfilling so that Men may see it with bodily Eyes and yet in their Reason are quite blinde concerning it 49. This figure is fullfilled and yet is in action and shall be yet also further fullfilled it is very secret and yet as manifest as a Sunshiny Day and yet is not understood but it is knowne to the Magi and Wisemen who indeed have written much concerning it but it hath not been yet rightly explicated while the time of the Evening when Benjamins spoyle shall be divided was far off but now it is neere therefore wee shall offer somewhat concerning it and hint the sence and meaning for those of our society to consider of and yet remaine as it were dumb to the unwise seeing they sit in the dark and open their Jawes onely after the spoyle 50. The two Brethren Joseph and Benjamin are the Image or Type of Christendome and of a Christian Man which in their figure are twofold viz. the Adamicall Man in his Nature is signified by Benjamin and the New Man out of the Covenant in the Spirit of Christ is signified by Joseph and the figure representeth how Christ hath assumed the Adamicall Man and that this Man is halfe Adamicall and halfe heavenly and that entirely in one person which cannot be divided 51. So also in this Image or Type he prefigureth Christendome and how they would receive Christ and become Christians viz. that in them Christ and also the Evill Wolfe Adam would governe that is when they would receive the Faith they would be so ravenous raving and zealous as a Wolfe and would draw the Heathen to them with power and Compulsion and yet would devour them that is whosoever will not above all hold the same Opinion with them they would presently fall on to Condemne that other Opinion and persecute it with warres the sword as a raging Lyon or Wolfe biteth and devoureth thus in zeale they would devour round about them with Excommunication and the sword and that therefore not because they are zealous in the Spirit of Christ but from the Wolfe of the Evill Adam which would alwayes set it selfe in Spirituall and Worldly States and polities above the Spirit of Christ. 52. Thus their Zeale would be only from the devouring Wolfe Men being more zealous under the Name of Christ for temporall Goods fatt livings good dayes and worldly honour then for Love Truth and Salvation they will not be zealous in the power of Christs Love but in the power of the devouring Wolfe Also in the Zeale of their accustomed Exercises and Worship wherein yet they would but play the hypocrites before God they themselves would devoure one another as covetous greedy Wolves and so outwarldly the Wolfe would Governe But yet inwardly in the true children Christ would governe Outwardly Benjamin viz. the Naturall Adam which indeed is also a Christian but it is first after his Resurrection when he is quitt of the Wolfe and Inwardly Joseph who is hidden under the Wolfe 53. And now the Spirit of Jacob in the Covenant of God pointeth at the Time shewing how it would be viz. in the first time of Christianity they would be zealous hunger after God in the Spirit of Christ and yet must hide themselves from their Enemies as a Wolfe that Men hunt as an Enemie 54. But when they shall be great and possesse Kingdomes that is when Christs Name shall come under the power and authority of Dan so that Lawes and Ordinances shall be made out of pretence of Christian Liberty and its Orders and Exercises shall come under worldly authority and dominion then will this Christendom be a Wolfe which will no more judge and proceed in the Love of Christ but whosoever will not call all their Belly Orders good and right those they would devour with the sword of Excommunication with fire and * * * Racha vengeance and would raise warres for Christs Name and for their superstitions and compell the people with power to the acknowledgement of Christ and devoure round about them as a Wolfe and alwayes hunt after the spoyle and yet for the most part entend to get the Goods and authority of strange and forreigne people to themselves 55. Thus would Benjamin in the Morning viz. in his rising up devour the prey and towards the Evening he would againe divide this devoured spoyle that is towards the End of the world when Josephs Government will get aloft againe so that Christ shall be wholly manifest and that this Wolfe shall cease then will Benjamin viz. the holy true Christendom divide the spoyle of Christ wherewith Christ hath suppressed Death and Hell 56. This dividing or distribution of the spoyle shall come and is already come and yet is not though it is really in Truth and the whole world is blinde concerning it except the children of the Mystery The Time is and is not and yet truly is when this prey and spoyle of Christ and also the Wolfes prey shall through Josephs hand be given into Benjamins hand and be divided and distributed 57. O Babell let this be a Wonder to thee and yet no wonder neither for thou hast nothing and seest nothing at which thou canst wonder as a young plant groweth from a Seede and becometh a great Tree which bringeth forth much faire fruit so that a Man would wonder at the Graine or seede how so excellent a Tree and so much good fruit hath lyen hid in one only Graine or seede which men neither knew of nor saw before But because Men have knowledge and experience thereof that it is possible that a Tree should come out of one graine or seede Men wonder not at it yet Men see not how it comes to passe or where that great power and vertue was so also at present Men see the Graine or Seede of the Tree well enough but Reason contemneth that and beleeveth not that such a Tree lyeth therein whence such good fruit should come that thereby the Kingdome of Benjamin at the End of Time shall be called a dividing or distribution of the prey and spoyle 58. But Joseph must first be a Governour in Egypt and then Benjamin cometh to him and then Joseph giveth him five Garments of sumptuous apparell and five times more foode from his Table then the other when the famine famisheth the Land and the soule of Jacob hungereth then know that God will thereby draw Israell into Egypt viz. into Repentance and then is the time of visitation and Benjamin carrieth his spoyling sword in his mouth But Josephs countenance smiteth him so that he cometh into great Terrour and feare of
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