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
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
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
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.
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
its Servant thou art pranck and vapour as stately and gloriously in the Suns light as thou wilt hast thou not the Eternall light yet thy fountaine shall be made manifest to thee 47. By the two words Heaven Himmell and und Earth Erden we understand the whole ground of the Creation for the understanding is coucht in the language of Nature in those two words for by the word Heaven Himmell is understood the Spiration of the Verbum Fiat which created that Essence wherein Lucifer was enthroned with the Creative word out of it selfe that is out of the Spirituall holy world into a time or Beginning and by the word Earth Erde is understood the wrath in the Essence that the Essence was amassed in the wrath and reduced out of the Properties of the darke Sulphur Mercury and Salt viz. out of the powers of the Originall of Nature and introduced into a Compaction or Coagulation 48. This Coagulation is the Syllable z Er the other Syllable de or den is the Element for the Earth is not the Element but the Element is the moving viz. the Power whence it was Coagulated this is that Element which is spirituall and taketh its true Originall in the fire where the nature which is a Sencelesse life dyeth in the fire from which dying or mortification then there proceedeth forth a living motion and from that which is mortified in the fire a dead matter viz. Earth and a dead water and also a deadly fire and venomous aire which maketh a dying Source in the Earthly bodies 49. When nature was enkindled the Element did unfold and display it selfe into Foure Properties which yet in it selfe is onely one the reall Element dwelleth in the Essence which is mortified in the fire otherwise the Earth could bring forth no fruit those which now are called the foure Elements are not Elements but onely Properties of the true Element The Element is neither hot nor cold neither dry nor moist it is the motion or life of the inward heaven viz. the true angelicall life as to the Creature it is the first divine manifestation out of the fire through nature when the Properties of the Eternall nature work therein it s called Paradise 50. By the word * * * Himmel Heaven Himmell is understood how the water viz. the Grosnesse in the mortall part was Coagulated and Separated from the holy Crystalline water which is Spirituall where with the materiall time began as an Essence expressed or spirated out of the Spirituall water 51. The Spirituall water is living and the Spirated is livelesse Senselesse void of understanding and is dead in reference to the living water of which Moses saith God hath Separated it from the water above the firmament 52. The Firmament is another Principle viz. another beginning or inchoation of motion the water above the Firmament is the Spirituall water in which the Spirit of God ruleth and worketh for Moses saith also the Spirit of God moveth upon the water for the Spirituall Element moveth in the foure Elements and in the Spirituall Element the Spirit of God moveth on the Spirituall water they are mutually in each other 53. The Heaven wherein God dwelleth is the holy Element and the firmament or Gulfe betweene God and the foure Elements is the death for the inward heaven hath another birth that is another life then the externall Elementary life hath indeed they are in one another but the one doth not apprehend the other as Tin and Silver never mix aright together for each is from another or sundry Principle albeit they resemble each other and have very neere Affinity to each other yet they are as the inward and outward water to one another wherein also they are to be understood for the inward and outward Venus are Step-Sisters they come indeed from one father but they have two mothers the one whereof is a Virgin the other defloured and therefore they are Separated till the judgement of God who will purge away her reproach and shame through the fire 54. Moses writeth that God created the Heaven out of the midst of the waters it is very right the a a a Understand by the word Astrum the whole Starry Heaven with all its powers properties Influences and Constellations internall and externall Astrum is an externall water-Spirit viz. Powers of the outward water and the materiall water is the body wherein the powers worke now the fiery airy and also Earthly Source is in the Astrum the like is also in the materiall water the Superiour Astrum is the life and Dominion of the inferiour it enkindleth the inferiour whereby the inferiour doth act move and worke the inferiour is the body or wife of the Superiour indeed the Superiour is coucht in the inferiour but as weake and impotent 55. And the Superiour were likewise as weake and impotent as the inferiour if it were not enkindled by the light of the Sun the same is the heart of all externall Powers and it is the Open Punctum even to the Tenth Number if we were not so blinde as to contemne all that we see not with our Calves-eyes it were right and requisite to reveale it but seeing God hath hidden the Pearle and also himselfe from the sight of the wicked therefore we 'l let it alone yet hint enough to our School-fellowes we will not give our Pearle unto Beasts 56. Thus we understand what the outward heaven is namely the Powers or Conception of the water the word or Power Fiat which began with the beginning of the world is yet still b b b Or in the creating a Creating it yet continually createth the heaven out of the water and the Spirit of God still moveth upon the water and the holy water is yet continually Separated from the water under the firmament 57. This holy water is that of which Christ told us that he would give us it to drinke that should spring up in Vs to a fountaine of Eternall life the holy heavenly Corporallity doth consist therein it is the body of Christ which he brought from heaven and by the same introduced heavenly Paradisicall Essentiality into our dead or decayed body and quickned ours in his understand in the c c c Mark or limit Ayme of the Covenant in the Essence of Mary as shall be mentioned hereafter 58. In this heavenly Essence the d d d Baptisme and the Supper Testaments of Christ doe consist and this holy Essence of the heavenly holy Virginity with the holy Tincture hath destroyed death and bruised the head of the Serpents Might in the wrath of God for the Divine power is the highest life therein 59. Thus we understand how the holy heaven wherein God dwelleth moveth in the Fiat or the Created heaven and that God is really present in all places and inhabiteth all things but he is comprended of Nothing Hee is manifest in Power in the inward heaven of the holy Essentiality viz. in
into his Minde Temporall Goods for his own property he is no Christian but a childe of the Serpent for he suffereth his under branches to wither and keepeth away his sap and power from them and will not work forth fruits by his fellow-branches 82. We doe not hereby meane the wicked Idle Crew which will onely suck the sweet and not worke and bring forth fruit themselves in the Tree that they should be pampered to exercise pleasure and vanity but we speake of the twigs which stand in the tree and co-operate and would faine grow and beare fruit from whom the great branches of this world doe withdraw the Sap and hold it in themselves that they as leane overdript twiggs doe wither by and under their charge such are the rich Potentates and Nobles with them the Spirit of zeale doth heere speak so far as they doe keep and hold their Sap within themselves and suffer their small branches to dry up and wither and wholly withdraw the Sap from them they are branches on the tree of the Serpent which is grown up in the Curse of Gods anger and is reserved for the fire of Gods Anger saith the Spirit of Wonders CHAP. XXIII How God re-called Adam and his Eve when they were entred into Sin and vanity and awakened in the Serpents Ens and laid upon them the * * * Estate or calling or Ordinance Order of this toilsome laborious world and ordained the Serpent-bruiser for an Help or Saviour to them NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill and were become Monstrous by the Serpent Moses writeth of it thus Their eyes were opened and they knew that they were naked Gen. 3. v 7. and they sewed Figg-leaves together and made themselves Aprons Heere the Soule did even now know the monstrous Image and was ashamed of it that such a grosse beast with grosse flesh and hard bones should awaken or shew it selfe with a beastiall wormes-carkase of vanity in their tender delicate Body and they would have covered the same from the eyes of God and for shame crept behinde the trees so very ashamed were they of the foule deformity of the beast for the Beastiall Ens had swallowed up the heavenly and got the upper hand which they had not before known now they could not tell for shame what they should doe 2. The Serpents craft would not Heere cover the shame but did lay it onely more open and accused them as revolting faithlesse Rebells for Gods anger did awake in them and arraigned them now before the Severe judgement to devoure them into it selfe as into the darke world as hapned to Lucifer 3. And this is the * * * State Condition or Thing which caused the Earth to Tremble c. Place whereby the Earth trembled in the death of Christ and the Rocks clove in sunder Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death which Christ vvhen he destroyed death on the Crosse did againe Open at which the wrath in the Curse of the Earth and rocks shooke and trembled 4. And heere was the Soare combate before Gods Anger in which combate Christ in the Garden when he prayed and was to overcome this Anger did sweat drops of bloud when he said father if it be possible let this Cup passe from me but if it be not possible but that I must drink it thy will be done 5. Christ on the Crosse must drinke dovvn this wrathfull anger which was awakened in Adams Essence into his holy heavenly Ens and change it with Great Love into divine joy of which the drinke of gall and vineger being a mixed Draught which the Jewes gave him was a type signifying what was done invvardly in the humanity of Christ. 6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup which God the Father had filled to Adam in his anger the same Christ must drink off and change the anger into Love therefore said Christ is it possible then let it passe from me but it was not possible to overcome the anger unlesse the sweet Name Jesus drinke it into it selfe and change it into joy then said Christ Father thy will be done and not the will of my humanity 7. Gods will should also have been fulfilled in Adam but he exalted his ovvne will by the Serpents craft now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it but the holy name Jesus brought it into the death of selfehood that it must dye in the wrathfull death and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony 8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne before God and all holy Angells and the Devills did mock and deride him that this Image of God which should possesse his Royall Throne vvas become a monstrous Beast and into this Scorne Christ must enter and suffer himself to be reviled mocked spit upon whipped crowned with Thornes as a false King for Adam was a King and Hierarch but become false and Rebellious 9. Heere Christ stood in his stead and was condemned to death for Adam also should have been judged by Gods Anger Heere Adam that is Christ in Adams humanity stood in his stead Adam should have been rejected as a curse even as a scorne before Heaven and Earth and and in Sum the vvhole processe of Christ from his Incarnation unto his Ascention and sending of the holy Ghost is Adams estate what Adam had merited as a malefactour Christ himselfe must take upon him in Adams person and bring againe the life out of death 10. Adam was made by the word of God but he fell from Gods Love-word into his Anger-word thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image and introduced the great Love Ens into the Ens of the awakened anger and changed the Angry Adam in Christ into an holy ONE 11. Moses describeth it very clearly but the vaile lyeth before the beastiall man that he doth not know him for he saith And they heard the voice of the Lord God Verse 8 which walked in the Garden when the day grew coole and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees 12. Moses saith they heard the voice of the Lord God which walked in the Garden what is now this voice which was or stirred in the Garden for Adams eares were dead to the Divine hearing and were awakened in the wrath he could not in his own might heare any more Gods holy voice for he was dead as to the Kingdome of Heaven as to the
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
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
gave in themselves into the barrenness of the matrix in Rebecca and opened her whereupon she conceived both natures properties from a twofold seed of Isaac 24. Not that we are to think or understand that Jacob was wholly conceived of the Ens of faith but as well of the Adamicall Sinfull nature as Esau onely the kingdome of Grace in the Covenant set forth its figure in the Ens of faith in him and in Esau the kingdome of nature viz. the right corrupt Adamicall nature did set forth its figure not as a separation sundry partition or Rejection but to signifie that Christ should be conceived and born with his holy divine Ens in the Adamicall corrupt nature and destroy death and the strong hold of Sin together with the self-raised desire to ownhood and propriety in selfe and mortifie the same with the Love desire in the divine Ens and ruinate the Devills rampant fort of prey which he hath built up to himselfe therein and change the wrath of God according to the eternall nature in the Centre of the dark fiery worlds property into divine love and joy and Tincture the Adamicall nature with the holy Tincture of the Love-fire 25. Therefore the corrupt Adamicall nature in its Type was represented in the wombe in Esau with the type of Christ in Jacob and they both must be formed of one seed to signifie that Christ should give in himselfe to our corrupt nature and redeem our corrupted right Adamicall nature from corruption and introduce it into his own holy nature in himselfe 26. Also God did represent in Esau the figure of his wrath and the Devills Might who had possessed the kingdome of nature in man and shewes how he would fight and exercise great enmity against the Ens of faith and the kingdome of Grace which should deprive him of his strength 27. Reason saith wherefore should God permit the Devill to fight against the kingdome of his Grace hear and hearken thou very blind and altogether ignorant Reason Learn the A. B. C. in the Centre how Gods Love and the kingdome of Grace and Mercy would not nor could not be manifest without Strife and Enmity and then thou hast here no further Question go forward into the centre of this Book and thou findest the ground 28. And when the strife between the two kingdomes began in these children in the wombe so that they strove or spurned against each other Rebecca became discontented and troubled at it and said * * * Gen. 25 2â— 23. If it should be thus with mee wherefore am I with child and shee went to enquire of the Lord and the Lord said unto her two Nations are in thy wombe and two manner of People shall be separated from thy Bowells and one people shall be stronger then the other and the greater shall serve the lesser 29. These two Nations which were conceived of one seed in Rebecca are on one part the Man of the Adamicall selfish nature in Selfness viz. the Originall of man and on the other part the new spirituall man regenerated of the kingdome of Grace in the Covenant these came out of one seed one out of the Adamicall nature onely and he was the Greater or Elder viz. the first man which God created in his Image which became corrupt and dyed as to God the other came indeed out of the same Adamicall nature but the kingdome of Grace in the Ens of Faith had given in it selfe unto it as a Conquerour and this was as to the Adamicall nature the younger but God was manifest in him therefore the greater should serve and be subject to the lesser who was the Least according to the humane property but the greatest in God 30. And yet we do not see that Esau was subject to Jacob but it is the spirituall figure shewing how the kingdome of nature in man should be broken by the children of God and made subject to the kingdome of Grace viz. to the divine humility and wholly dive it selfe into the divine humility and be born anew of the humility thus the Spirit of God shewed this by the Answer to Rebecca saying that it should be a striving or fighting kingdome where indeed the first corrupt man being the greater or elder in nature should strive against the lesser viz. the Spirit of Christ in his lowliness and humility and persecute him but the Adamicall man must at last be obedient and subject unto the humility of Christ if he will be Abrahams child and heir but if not then he must be so long cast out from Abrahams and Christs goods till he doth humble himselfe and freely yeeld under Christs humility and forsake the own-hood of the greater and elder Selfe and Enmity assumed in Adam 31. By Rebecca's trouble discontent impatience and regrett in that she runneth to enquire of the Lord wherefore the strife was in her that the children did so struggle together is signified thus much unto us that when Christ doth manifest himselfe in the Adamicall nature then begins and ariseth the strife of both these kingdomes viz. the Devils kingdome in Gods Anger in the Serpents Ens and also Christs kingdome when Christ bruiseth the Serpents head then ariseth great disquietness in the mind for the Serpent stingeth Christ viz. the new birth on the heel and then ariseth this kicking and spurning viz. a lamentable and wofull distresse and then saith reason in the minde with Rebecca if it should be thus with me wherefore am I entered into the divine Impregnation into Repentance am not I thereby come onely into disquietness and thereby become a Fool to the world and to my reason also and then ariseth the combate and Sathans bruising in the minde with Anguish and grief and then the minde knowes not whither to betake it selfe but runneth into Penitency and asketh the Lord wherefore it goeth so with it 32. And then the Lord shewes him in his language that Christ now is in him in hell and assaulteth the Devills strong rampant fort of prey whereupon there is such contest and disquietness in him and shewes him how his reason and the Adamicall nature viz. the greater part of his life must be broken and dive it selfe wholly into Resignation into the deepest humility into the process of Christ under his Cross and become a stranger to it selfe yea it s own Enemy and go with the Reason and the Greater Adamicall will into its Nothing 33. And when this is don then Esau viz. the Adamicall nature is indeed born and cometh forth alwayes first but Jacob viz. the spirit of Christ cometh soon after and deprives Esau of the kingdome and power and maketh nature a Servant and then Esau viz. nature must serve Jacob viz. the spirit of Christ then it is even here as the Son said unto the Father * * * John 17.6 Father the men were thine and thou hast given them mee * * * Joh. 10.28 and I give unto them
the humane Ens and Substance in the power of the Eternall word 15. In which word the Holy Name Jesus viz. the highest Love of the Deity hath unfolded and manifested it selfe in our humanity which he hath assumed which sole Love of God in the Name Jesus hath overcome the wrath of the Eternall Nature in our soules which is from the Fathers property in the Anger and hath changed it into the Love of the Divine Joy and hath broken the still Death which hath severed us from the life of God and hath manifested the Divine life of the highest holy Tincture in the Eternall speaking Word of the Divine power in Death and hath made Death to be Life and so our Soule in this Divine power is together penetrated and pressed through Death and the Anger of God 16. And it is in no wise to be so taken as some say that the substance wherein the Word is become Man proceeded not from Adam but as some Erroneously say the virgin Mary proceeded not from Mankinde shee hath outwardly onely taken upon her a humane Body from Anna and is not of the seede of Joachim but is an Eternall virgin chosen by God for this purpose before the world was 17. This Text teacheth us otherwise where God sayth Through Thee and thy seede not through a strange Divine seede onely but through thee and thy seede with the entrance of the Divine substance Christ should break Death in Adams Soule and Body and destroy Hell in Adams soule and body which was manifested or revealed in Paradise 18. For heere lay our Sicknesse and Misery which Christ tooke upon him as a yoke Christ sacrificed his Fathers wrath which was kindled in our humanity and awakened his highest Love in our humane and his holy Bloud his holy Tincture entered into our humane Death and Tinctured our in Adam faded heavenly substantiality which faded in Adam when he brought earthlinesse and the false will thereinto and raised up our faded heavenly substance with his heavenly living substance so that Life sprung up through Death and this was signified by the Dry Rod of Aaron 19. Therefore that is not the true meaning as some say Christ hath assumed a soule from the Word in the Eternall virgin Mary so that Christ as one come from God and his soule in the Humanity of Christ hath one and the same beginning 20. They were indeed united in the Incarnation or the becoming Man so that they are inseperable but the true Ens of the soule which the word assumed in the Name Jesus was of us Men from the female Tincture viz. from the true Adamicall soule yet from the property of the Light which was severed from Adam and put into the woman that this property of the Light might transmute or change the fiery Masculine property againe into the Love and Divine Humility and that the Masculine and feminine property might be quite changed into One Image againe as Adam was before his Eve when he was neither Man nor woman but a Masculine Virgin 21. Therefore Christ tooke his soule from a Woman viz. from a virgin and yet was a Man so that he rightly stood in the Adamicall Image and brought the averted severed properties of Life in which our will had broken it selfe off from God againe into the Temperature and union viz. into that ONE 22. For Adam turned his will from the onely will of God and Jesus Christ tooke our soule againe into the onely will of God and turned the will of our soule in our Humanity which he assumed into the onely will of God againe 23. But that the Reader may be throughly and fundamentally informed what our soule and what the Word that became Man is compare one with the other it is thus Our soule before the beginning of the humane * * * Soulish soules creature was an Ens of the Word of God in the Word Joh. 1. and yet it was inspired or inspoken from the speaking word of God into the humane Image in a Naturall and creaturely Life and formed in an Image of the Eternall speaking Word This Creaturely Life of the soule turned it selfe in Adam away from the divine speaking into an owne will and speaking and was in this respect broken off from the most unsearchable Substance and seperated from God 24. Into this Seperated Word viz. into the soule The onely Eternall divine speaking word gave it selfe in againe and turned the will of the soule againe into the Eternall one viz. into Gods Eternall speaking Therefore the soule is indeed from the Eternall word but Christ viz. the highest Love of the Deity did not take a new soule out of the Eternall speaking but our soule viz. the word which was once spoken or formed in Adam viz. our humane Soule into his Love-speaking in the Grace and union of the Deity 25. God spake againe into our poore fallen soule in Paradise immediatly after the Fall the Covenant and Roote of his highest Love and Grace through the Word as a Centre of Grace to Conception and to the New Regeneration 26. And in Abraham he Manifested the Covenant which Abraham layd hold on with his desire and received it after a spirituall manner as an Ens to the Tree but it lay without Substance in Man onely as a spirituall Forme and Modell or Idea of the Powerfull Word 27. Which word in its spirituall Figure in the virgin Mary was at the Limitt viz. at the End of the spirituall forme where that same spirituall forme of the Word of God was comprehended in a Substantiall Ens and therewith also in like manner Our humane substance as to the soule was comprised in the Image of the Word and as to the substance of the Body in a humane * * * Frame or Formation Building forme and was a selfe subsisting God-Man 28. This comprised Spirituall Image which was the Seede of Faith which Abraham laid hold on in the Faith was invested on Isaac and from Isaac on Jacob and to Jacob sayd God * * * Gen 28.14 Through thee and thy seede shall all the People of the Earth be blessed viz. through this seede of Faith which Jacob had received from his father Isaac in this Line of the Covenant which Line of Faith had incorporated it selfe in the Humane Property according to the inward ground of the second Principle viz. in that Image of the Heavenly worlds substance Extinguished in Adam 29. In which incorporated Ground the limitt of Gods Covenant remained in a spirituall forme till Mary and was propagated from Man to Man as from Adam and Eve along to Mary and there the Word of the Divine Power was moved and Essentially assumed our humane Flesh and Bloud together with the soule and quickened the Extinguished heavenly Ens in the seede of Mary as to our Part which manifestation penetrated and pressed also into Maries heavenly substantiality so that shee became living as to that heavenly virginity which disappeared
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
with the eternal one and becometh one substance therewith for it goeth into its nothing Must not the false will or desire for a worldly Law 's sake for feare of punishment forbeare or stand still from unrighteous works Wherefore then not also for the sake of the commandement of God Can it be obedient to a worldly Lord and Master and for that end stand still for which he would have him wherefore not also to God especially when the ability is as soone given as a Man doth but incline his will to stand still 59. But the cause why the total false wicked will doth not stand still and incline it self to Grace is this that it is clearely a Thistle borne wherein Grace lyeth too deeply hidden and the wrath of God is too strong in nature Grace draweth it and sheweth to it it s own falshood and wickednesse but it contemneth Grace and worketh as a Thistle doth in the power of the Sun Such a one is to God †††2 Cor. 2.15 16. a good savour of death to the damnation in hell that Grace may be severed from the false and wicked will 60. But the conclusions of reason which pronounceth that God in himself so farr as he is called God hath determined that one part of men and indeed the greatest number shall and must be damn'd and that of his own purposed will he hardeneth them is false and hath no ground either in the Scripture or in the light of nature If a man but rightly consider the Scripture and doth not blindly looke upon it 61. For in God so farr as he is called God there is no purpose nor beginning to will he is himself the will of the profundity viz. one alone and himself willeth nothing but good and therefore is himself also that same good will or willing of good For the good that he willeth is the birth of his power viz. his Sonne 62. God willeth in himself nothing but to manifest his owne good that himself is and that could not be done if the only good power did not introduce it self with the exhalation into the desire to nature and in a severation viz. into the science for if the good did remaine alone there would be no knowledge or skill 63. But now the good viz. God in himself maketh not evil or separation but the science viz. the Fiat or the desire to severation bringeth it self into nature and creature and from the science springeth evill and good and not from God or in God in his Trinity 64. For there is no decree but there is a consultation therein and then there must also be a cause of that consultation therein and then againe there must be a cause of that also and so there must be somthing before God or after God wherefore he so consults and determines 65. But he is himself the profundity and the one and is one only will that is himself and that is only goâ—d for one only thing cannot be opposite to it self for it is but one and hath no quarrel with any thing 66. Therefore it is the folly of Reason that they speake of compulsion and inevitable necessity and understand not the * * * The Great Mystery Mysterium Magnum Or that they say God of his purpose willeth the evil desire or will which he hath hardned that it should not attaine the Grace 67. I shew to this blind Reason a Thistle to consider of which the Sun for a whole day toucheth and giveth it light and power yet it remaines a Thistle so also the wicked will The Divine Sun shineth to it the day of its whole life but its ground is an Ens of a Thistle 68. Otherwise it God did of purpose harden it the righteousness could have no judgement therein for that which doeth what it must doe liveth according to the will of its Lord but if †††Psal. 5.4 God willeth not that which is wicked as in Psal 5. then the evil cometh out of the roote And in the roote of knowledge out of natures ground to the creature and by accident And for that cause hath God manifested his will and given his Law and Gospel that is hath manifested his threatenings and his grace that a day of separation might be kept with righteousness and that no creature might have Excuse 69. And the History saith further * * * Gen. 33.12 13 14. After Esaw had received the Present of Jacob he spake unto his brother Jacob saying Let us take our journey and goe forward I will goe with thee but Jacob said to him My Lord thou knowest that I have with mee tender children and moreover cattel that are great with yong and sucking Caâ—ves if they be over-driven for one day the whole flock would dye Let my Lord pass over before his servant and I will follow on softly as the cattel and the children are able to goe until I come to my Lord into Seir. This Text appeareth to be only an outward History but the Spirit hath also its inward figure under it for Jacob stands in that figure of Christ. And the figure is thus 70. When Christ through his suffering and death appeased his Fathers anger in the kingdome of nature thus said the appeased anger Now will we arise and take our journey together understand in the life of man but the Love said man is too tender feeble and impotent and can scarce goe in Gods wayes * * * Mat. 28.20 I will remain with them even to the end of the world Mat. 28. And lead them †††Gently and moderately slowly as they are able to goe least they fall into temptation and error and be blinde as to Grace Goe thou before my Lord I will lead them on softly under my yoke of the Crosse that they die not for if they should now presently be led in the Fathers severe righteousness they would not be able to goe though they are indeed redeemed yet they live still in flesh and bloud I will come after with them to thee into Seir that is into Gods righteousness 71. †††Gen. 33.15 And Esaw said Let me now leave with thee some of the folke that are with mee He answered what needeth it let mee but finde Grace in the sight of my Lord that is God the Father said let me leave some of my severe righteousness commandements and Lawes with thee but Christ said What needeth it Let me with these redeemed children onely finde Grace with thee for they cannot fulfill the Law 72. * * * Gen. 33.16 Thus Esaw went his way again that day towards Seir that is thus God's righteousness pressed into it's own principle †††17. And Jacob went to Succoth and built him an house from whence the place is called Succoth This in the figure is as much as to say Christ led his Christendome viz. his children not to Seir that is into
66. VVhat the Torment of all the damned is verse 67. Dan. Ch. 77. The Testament of Dan and the figure thereof verse from 13. to the 25. Ch. 77. How it is signified by Dan â—ad and Assur what kinde of people would governe the World verse 30 c. Darknes Ch. 3. Of the Eternall Originall of the darknes verse 5. Ch. 5. Of the Enmity in the Darknes verse 6. Day Dayes Ch. 12. Of the six dayes work of the Creation verse from 1. to the 39. Ch. 12. Of the first Day verse 13. c. Ch. 12. Of the second Day verse 19. c. Ch. 12. Of the third Day verse 32. c. Ch. 13. Of the fourth Day verse from 1. to the 20. Ch. 14. Of the fift Day verse from 1. to the 13. Ch. 15. Of the sixt dayes work of the Creation verse from 1. to the 31. Ch. 16. Of the Creation of the seaventh Day verse from the 16. to the 18. Ch. 16. How the seaventh Day hath been from Eternity verse 28. Death Ch. 4. The Originall of the Eternall Death verse 11 12. Ch. 11. VVhat the Death and Misery of Man and all Creatures is verse 17. Ch. 23. Why the Rocks clave in sunder at the Death of Christ. verse 3. Ch. 33. VVhy Gods anger often putteth one Man to Death by another verse 21 22. Decrees Ch. 61. How the Decrees in Scripture point onely at two Kingdomes verse 55. Deity Ch. 52. How the Deity manifesteth it selfe through the Soules nature verse 7 8. Delight Ch. 3. The Delight or Longing is the Property of the Sonne verse 7. Deluge Ch. 32. Why the Deluge or Noahs floud came after seaven dayes verse 20 21 22. Ch. 32. VVherefore the fountaines of water opened themselves in the Deluge verse 26. c. Desire Ch. 3. The Desire ariseth from the Longing or delight and is the Fathers property verse 6 7. Ch. 3. The Desire coagulateth it selfe verse 5. Devill Devills see Lucifer Ch. 8. That which is paine and Torment to the Devills is joy to the Angells verse 21. Ch. 10. How the Devill is the most despicable poore creature of all verse 31. Ch. 17. How Lucifer became a Devill verse 28. Ch. 22. VVhere the Devills Councell-chamber and schoole is verse 17. c. Ch. 37. How the Heathen had not their answers from the Devill verse 12 13. Ch. 38. How the Devill is a Prince of this world verse 5 6. Ch. 38. What those foure Elements are wherein the Devill and all evill Creatures live verse 7. Ch. 66. Where the Devill is a frolick Guest verse 54. Ch. 70. VVhat the Devills fishhooke is verse 41. Ch. 74. How the Devill lost his seate and stoole in Man verse 17 18. Dinah Ch. 58. The figure of Dinah verse from 39. to 45. Ch. 62. How Dinah was defloured and Sichem and the Citty slaine and spoyled the Gate of Christians warres and the Babylonish whoredom to be well considered of verse from 1. to the 48. Ch. 62. How Dinah went forth to see the daughters of the Land and what is prefigured thereby verse 3. c. Ch. 62. How Dinahs whoredom and Simeon and Levi's Murthour is a figure of Christendom verse from 9. to the 18. Doctors Ch. 35. What understanding the Doctors have in their Contention about Gods habitation and Beeing verse 66. Dominion Ch. 39. Whence Dominion ariseth verse 32 Dove Ch. 32. What Noahs first Dove signifieth verse 40. Ch. 42. What the three Doves and the Raven signifie verse from 42. to the 46. Dragon Ch. 76. What the Dragons seaven heads are verse 25 26. Dreames Ch. 67. VVhat it is to expound Dreames verse 1 2. Ch. 67. VVhence it is that a Beast dreameth verse 5. Ch. 68. Of King Pharaohs Dreames verse 1. c. Ch. 68. VVherefore the Naturall Magi could not Expound Pharaohs Dreames verse 2. 10. 18 19. Driver see Hunter Drunk plentifully Ch. 70. VVhat that signifieth that Joseph and his brethren drunk plentifully verse 94. Dying Ch. 20. Of Adam and Eves dying verse 26. c. E. Earth Ch. 10. VVhence the grossnesse of the Earth proceeds verse 30. Ch. 10. Out of what the Earth is proceeded verse 61. Ch. 12. How the Globe of the Earth is Extruded verse 7. Ch. 22. What the Earth is verse 45. Ch. 25. Why God Created the Earth verse 29. c. Ch. 25. VVhen God set the Time for the Earth to endure verse 19. Eden Ch. 17. VVhat Eden is verse 6. Edom. Ch. 53. What Edom is and signifieth in the high Tongue verse 5 verse Ch 64. 3. Egyptians Ch. 78. VVhat it signifieth that many Egyptians went along when Jacob was buried verse 2. Elected Election Ch. 25. Of that saying of S t Paul Wee were Elected in Christ Jesus ere the foundation of the world was layd verse 20. Ch. 48. How God Elected not onely the Naturall Line of Christ but also the Line of Nature verse 35 36. Ch. 51. An excellent figure against the wise Rationallists concerning Election or Predestination verse from 4. to 24. Ch. 26. Of Election or Predestination verse from 1. to the 76. Ch. 32. A curious example how God hath Predestinated no Election in Nature verse 3 4. Ch. 46. How Gods Election passeth only upon the figure verse 30. Ch. 61. Of Gods Election or Predestination or Decree concerning Jacob and Esau. verse from 1. to the 3. 23. Elements Ch. 10. That the foure Elements are but properties verse 49. Ember Ch. 23. How in many there is an Ember glowing towards the virgins childe of the New birth verse 41 42. Enos Enoch Ch. 30. What Enos signifieth in the Language of Nature verse 11. Ch. 30. What Enoch is in the Language of Nature verse 27. c. Ch. 30. How long Enochs voyce must be silent verse 49 50. Ch. 31. Of the Line of wonders issuing from Enoch verse from 1. to the 45. Envie Ch. 24. Whence the great Envie ariseth verse 11. Ephraim Ch. 75. The figure of Israels laying his right hand upon Ephraims head verse 12. c. Esau. Ch. 52. VVhat Esau signifieth in the Language 〈◊〉 Nature verse 36. Ch. 53. How Esau dispised his being first borne and sold it for a Messe of pottage verse from 1. to the 28. Ch. 54. The figure of Esaus 40 yeare and of his two wives verse 18. c. Ch. 55. How the figure of Isaacks Blessing and of Esau and Jacob is to be understood verse from 1. to the 5. Ch. 55. VVhy Esau was blessed with the word of Strife verse 11. Ch. 55. VVhy Esau was all over rough and hairy verse 21 22. Ch. 55. What that signifieth that Esau attained not the Blessing verse 39. Ch. 55. VVhat figure Esau is in his Blessing verse 40. c. Ch. 56. The figure of Esaus being a griefe to his parents verse 9 10. Ch. 60. VVhat Esau the first-borne signifieth verse 3. Ch. 60. VVhat Esaus 400 Men signifie verse 6. Ch. 60. How Esau went to meete Jacob and