eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
Abraham in a vision and established the Covenant with him in his Seed and how Abrahams faith laid hold of the Covenant which God accounted unto him for Righteousnesse and how God commanded him to offer Sacrifice and what is thereby to be understood MOses saith After these things it came to passe that the word of the Lord came to Abraham in a vision and said Gen. XV. Vers. 1 2 3 4 5 6 7. feare not Abram I am thy Shield and exceeding great reward but Abram said Lord God what wilt thou give me seeing I goe childlesse and the steward of my house hath a Son this Eliezer of Damascus and Abraham said further To me thou hast given no Seed and lo this son of my servant will be mine heir and behold the Lord said unto him he shall not be thine heir but he that shall come forth out of thine own bowells shall be thine heir and he commanded him to goe forth and said looke towards the Heaven and number the Stars canst thou number them and he said unto him even so shall thy Seed be Abraham beleeved God and that was counted to him for Righteousnesse 2. In this portion of Scripture lieth the Root of the Christian Faith for God said to Abraham that he was his Shield and Reward that he would give him the seed out of his loins God would be Abrahams reward and give him a Son of his own whose Seed should be as the Stars in heaven which are innumerable and his Stewards son should not be heir viz. the Animall humane Seed full of the Serpents Ens shall not inherit but Gods Reward Gods Ens He would give in his Reward into his Seed viz. into the Power of his loines which should be a Seed like unto the Stars of Heaven he looked upon the Seed in the Covenant viz. upon the Eternall Kingdome which should be as the Stars in Heaven so pure bright clear and innumerable and this Abraham beleeved and it was imputed to him for Righteousnesse 3. Beleeving here is this much viz. he received and laid hold of the word he tooke it into his desire viz. into the humane Ens the Aym in the Covenant in the formed Compounded word viz. in Abrahams nature and property Received the Speaking word of God viz. the Promise and both these were formed into One and in this One Abrahams faith was Right for God counted the word which Abraham received into his faiths desire unto him for Righteousnesse for propriety and for Justification 4. For thus received or in-taken word justified the creaturall word viz. the expressed created word understand that word which had formed it selfe in the humane property and brought it selfe into a creature and put it selfe forth out of the Three Principles into an Image in which Image the Selfe-will had through desire and lust elevated it selfe with the darke worlds property viz. in the fire of Gods Anger and introduced it selfe into an Earthly grossenesse into which Grosse Image the Devill also had introduced by the Serpent his Ens will and desire 5. Now the living Eternall-Speaking holy word came forth out of the Light 's and divine Love's property to help this Ens this compacted Word and created Image and became its Reward this same Abrahams naturall word and power received into it selfe and this same Word of God intaken and fixed in the desire justified Abrahams Corrupted word it was his Righteousnesse the same destroyed the Anger and ruinated the Devills desire and will understand in mans Ens viz. in the formed word this was effected 6. For there is no Faith without Gods word and power therefore Abraham did now take Gods power and promise into his Ens in him and formed or conceived the same into a Substance of his Spirit this was the Faith of Justification that Gods word and the humane will and desire came into one spirituall Substance Thus God accounted the Received or in-spoken Apprehended Word unto Abraham for Righteousnesse viz. for propriety and this is the ground and root of faith that he tooke in or imprinted Gods promise into his desire as his very own and let not the same passe from him in Doubt as Jacob did who tooke the word of promise into him and said I will not let thee goe untill thou dost blesse me and wrestled the whole night with the word of Power untill he obtained victory so that the promised word gave in it selfe to him for propriety viz. to a blessing or a great Reward as here in Abraham 7. Thus understand us very accurately the Incorporated word of the Covenant in Paradise which God promised to Adam concerning the bruiser of the Serpents head did here at present wrestle through Jacobs formed word of the humane property with the new promised word viz. with the living word which did at present move it selfe in him and would that the corrupt humane Ens might be blessed with Gods Love that the wound might be healed and it did long and pant after the fulfilling of the Covenant that God would be pleased forthwith to introduce the holy Ens of his heavenly essentiality into mans Essence that Christ might be born out of Gods and mans Essence therefore Let Christendome know that Faith is not onely an hystory or knowledge but a reall Substance 8. Faith is nothing else but the uniting of ones will to God and the receiving of Gods word and power into the will that so both these viz. Gods will and mans will become both one Substance and Essence that the humane will be even Gods will and even then Christ in his Suffering death and Resurrection is accounted unto his own humanity for Righteousnesse so that man becomes e e e Viz. Christ· Christus or the Anointed understand according to the spirituall man and thus we put on Christ in Abrahams faith and are twiggs shoots and branches in his vine and the Temple of God he that teacheth and beleeveth otherwise is yet in the compacted un-contrite or un-cloven Tongue of unbeleefe in the whoredome of Babylon 9. This is the true reall ground of our Christian faith that as Abraham put on Christ in the faith so we also at present doe receive and in our heavenly part of the humanity put on Christ in his humanity according to the heavenly worlds Essence in the same flesh and bloud which Melchisedech represented and brought to Abraham in the heavenly bread and wine viz. in the Type thereof yea wholly receive it into our Ens of the heavenly worlds Essence which dyed in Adam and become alive therein and arise from death in Christ and dwell very essentially with our spirituall man in him and even then he is our own Righteousnesse we in him and he in us Onely One Christ One God One Faith One Tree in the Paradise of God in the Stem which is God and in the Power and vertue thereof which is Christ and in the branches of the tree which are we Christians wholly One Tree
carry the Signe in his hands yet he calls it onely his Loving Companion 71. But upon the Kingdome that is and is not and yet is shall the glorious Ornament of Gold be put for the Prince of the powers of the earth hath given it to them Amen CHAP. XLII Of the Three men which Appeared to Abraham in the Plain of Mamre who went towards Sodom and set the Cities of the Children of Ham on fire from the Lord. The meaning of this figure Gen. XVIII AT first while Abraham was called onely Abram God appeared to him in the Vision as One and when he had sealed the Covenant with the Circumcision he called him Abraham viz. a Company or multitude of Nations a forth-breathed manifest people of God in whom God had forth-breathed or manifested himselfe and he appeared to him also afterwards in the manifestation of the holy Trinity viz. in Three men which were onely One wherein the manifestation of the holy Trinity in the Deity was set forth and represented in mans Image how the whole Trinity of the Deity would now manifest it selfe in this Covenant in the humanity that the Trinity of the Deity should be seen in the flesh 2. And hereby is declared the great humility in the Deity viz. in Christ how Christ would visit man kinde and take care of man and also condescend to be entertained by man as he came in these three men to Abraham and suffered his feet to be washed and did eat and drink which betokens that men must cherish or lovingly entertain the poor Christ who is poor in this world in his members and children who also would be poore contemned and despised people and what men doe unto them that they have don unto these three men viz. to Christ the holy Deity in the humanity 3. The words of this figure run thus * * * Vers. 1. to the 16. And the Lord appeared unto him in the plain of Mamre as he sat in the door of his Tent in the heat of the day and he lift up his eyes and looked and lo three men stood by him and when he saw them he ran to meet them from the Tent-door and bowed himselfe â—owards the ground and said My Lord if I have found grace in thy sight passe not away I pray thee from thy Servant let a little water be fetched I pray to wash your feet and rest your selves under the tree and I will fetch a morsell of bread that you may refresh your hearts after that you shall go on for therefore are ye come to your Servant they said do as thou hast said and Abraham hastned into the Tent unto Sarah and said make ready quickly three measures of fine meal knead it and make cakes upon the hearth and Abraham ran unto the herd and fetcht a calf tender and good and gave it to a young man and he hasted to dresse it and he took butter and milk and of the calf which he had dressed and set it before them and he stood by them under the Tree and they did eat 4. And they said unto him where is Sarah thy wife and he said behold in the Tent and he said I will certainly return unto thee again * * * Or in that manner As Our translation Accâ—â—dâ—ng to the time of life as I live and lo Sarah thy wife shall have a Son and Sarah heard it as she stood behinde at the Tent-door Now Abraham and Sarah were both old and well stricken in Age and it ceased to be with Sarah after the manner of women and therefore she laughed within her selfe and said now I am old shall I have pleasure my Lord being old also And the Lord said unto Abraham Wherefore did Sarah laugh and say Is it of a certain that I shall bear a child which am old is any thing too hard for the Lord At the appointed time I will come unto thee again as I live and Sarah shall have a Son then Sarah denied it saying I laughed not for she was afraid and he said nay but thou didst laugh 5. O thou great and wonderfull God how plainly and simply dost thou represent and pourtray the kingdome of thy Son in the humanity how lively and fully are the greatest Mysteries delineated herein and indeed they are so plainly Represented in such entire singlenesse and simplicity as Christ who notwithstanding was the King of Israel did ride into Jerusalem upon an Asse here the proud world may have a very true looking-glasse and see if they be the children of this Simplicity 6. The great Love and humility of God in Christs person is fully represented in this figure how God came in the deepest humility and simplicity into the humanity when the humanity was enflamed with highest heat of the wrathfull indignation of Gods Anger as the figure here denotes 7. The three men came before Abrahams Tent in the very heat of all the day This signifieth that God did first incorporate or betroth himselfe with his Love-Covenant and also with the fullness of time touching the Covenant when the humane day understand the six properties of the dayes were most of all inflamed and set on fire in the wrath of nature in man that is in the fall And afterward in the fulnesse of time when the humanity of these six dayes was in the very exceeding burning heat of vanity and the beastiall property he did manifest himselfe with his tender humanity out of the Ens of the holy Covenant and came in three persons of the Deity before the earthly mans essence or earthly Cottage viz. the Soules Tent and appeared to Abraham that is to Adam in his children viz. to the humane Essence 8. And here is fully set forth the Type and Image of Christ When Abraham espieth these men he goeth to meet them and boweth himselfe towards the earth and runneth away from the door of his Tent unto them and prayeth them to rest under the tree untill he should do that for which they came 9. We must look upon this figure thus when the divine voyce had represented it selfe in the Ens wherein it would become man in three persons to Abraham then Abrahams apprehended Ens of faith set it selfe forth also to this Image viz. to the triune humanity in the figure for the Ens in the Covenant in Abrahams faith was surrounded with the great heat of Gods anger when the humane day was grown hottest in the humane essence 10. But when he looked up and saw the Type of the Triume Deity standing before him this faiths Ens in deepest humility in Christs person being that which was to become Christ did bow it selfe before the Trinity of the Deity which was come unto him which would in the fulnesse of time give forth and manifest it selfe with the voyce which now spake in these three men with him in this Ens of faith being the humanity of Christ before his Father and said Lord if I have
shall be so in eternity the same shall arise at the Last day and be proved through the fire of God where it shall be made very pure as a christall in which the Angel viz. Gods right Image shall dwell in which Angelicall Image God is primely manifest and thence shineth through the Beast as the Sun through a cristall this now is the signification of this Tender and good Calf which was dressed for this Meal and shews that the outward man according to his right Image created in Adam out of the Limus of the earth shall be brought upon Gods Table 22. But that Abraham saith He gave it to the young man to dresse that is the Servant doth betoken that this heavenly Beast-man is the instrument of the Angelicall man who is prepared to be a servant of this Angels Image 23. And Abraham took Butter and Milk also and set it all before these three men and came before them under the Tree and they did eat When Christ hath fed his people with his Body and Bloud and even while he feeds them he cometh in his power in his children before the holy Trinity and waiteth in his children upon these three men and giveth them from this prepared food wherewith he feedeth his children Praise and spirituall food 24. These three men viz. the holy Trinity do eat these holy spirituall meats out of the power of Christs Body for mans will giveth it selfe wholly peculiarly and fully to these three men for a food of praise with an holy voyce and prayer of Thankesgiving and this voyce of praise eateth the power of God into it selfe in manner as a man willingly eateth the tune harmony or pleasant air of a delightfull musick into his hearing and is therein merry and pleasant even so God doth awaken or manifest himselfe in his power in his word of hearing or divine Sence with mans pure humble voyce or melody of praise 25. For thereunto God hath created Angells and Men viz. to his own joy and know that we speak from the true ground and not from conjecture or * * * Or Parables Similitudes but from the Open Seal of God as we really see do but understand it aright 26. And now when God had delighted and fed himselfe with Abraham in the heavenly Ens which he would by the opening of the living word in the Seed of the Woman being also the heavenly Ens manifest and introduce into the Ens of the Covenant and had sported in the Ens of Abrahams faith viz. in the power of the praise of Abraham viz. in his humility then God asked after Sarah whom he well knew but Sarah knew him not that even the Lord should be in such a form then he said to Abraham Where is thy wife Sarah that is she was not yet in this Play untill she had received Abrahams Ens of faith and then this Play would awaken it selfe in her therefore she laughed at this for she knew not the Mysteries they did at present onely manifest themselves in Abrahams spirit where the Ens of Faith lay and he said She is in the Tent that is 27. She is in the humane Tent covered with the Earthly Tent that she doth not see who now is with me and the Lord said I will come again to thee * * * Ger. So. signifies As or If. As I live and lo Sarah thy wife shall have a Son that is I will come again to thee with the motion of thy Seed and when Sarah shall conceive then I will open and unloose her in her shut up Seed and come into thy Seed that is move for to come signifieth to move when God cometh then he moveth man and cometh or goeth in and with man 28. But that he saith As I live this is spoken after an essentiall manner for God told him how he would come not before him as at this time he did but * * * Or If. As that is as the lightfull influence and power of the Sun giveth it self into a fruit which when it cometh doth not step neer to the fruit but * * * Or If. As that is it penetrates essentially with the As into it for As is as much as thus I will see into it or open my Love-aspect in the Ens of its life * * * Or If. As I live hereby we are not to understand as if he had said if I yet live but he would live in the As he would come in the As viz. Essentially and not figuratively and typically as at this time he did 29. For when God cometh then he comes no otherwise then * * * Or If. As that is like the Sun-shine into the fruit this is understood in the Language of nature Essentially with emphaticall excellency for if God speaketh of his own Comming then he speaketh onely essentially in nature and manner of the uncompacted tongue of Sence 30. And Sarah laughed at this shee thought that shee should bring forth a Son from Abrahams lust onely from the humane cohabitation in the concupiscence of the flesh therefore shee said Shall I now I and my Lord are both old take pleasure the beastiall worlds-spirit laughed at its youth in that it was now weak and should now again become youthfull and thought with it selfe this were a sport if thou couldest As if one should tell an old man thou shalt become young again and receive such a desire and lust as when thou wert young at this nature would laugh and think yes indeed would that were true as if doubt and hope were coupled together thus it was also with Sarah for the world-spirit understands not the mysteries of God it is before God onely as a beast and being the world-spirit did now hear that it should so come to passe then it thought thou shalt be the work-master oh that thou couldest thou wouldst very fain and laughed at it selfe that it should become young again 31. The naturall man understands even as much of God as a beast when it sees the Hay then it thinks now there is somewhat for me to eat but if it sees nothing then it hopeth for it out of Custome but Sarah had now hoped untill shee was ninety yeares old and thought it to be very wonderfull that God would do somewhat unto her above the ordinary and usuall course of nature and Imagined it unto her selfe after the manner of humane pleasure 32. But the Lord said Wherefore did Sarah laugh at it and she was afraid and said I laughed not but the Lord said it is not so thou didst laugh should any thing be too impossible for the Lord to do Here is the Type of Eve when shee had turned her vain curiosity into Selfe lust to eat of the forbidden tree and God afterward asked her Wherefore shee had don so shee denied also her own lust and laid it upon the Serpent 33. And being that now God had here alluded with Abraham concerning
of the flesh unconverted and hath turned its eyes onely towards Sodom but with the mouth it is gon out of Sodom and the body is yet at Sodom and looketh with Lots wife onely upon Covetousness and temporall pleasure and will not go with the heart out of Sodom 34. Therefore the Angel of the wonders saith Thou art sifted and * * * Taken or captivated apprehended in the Turba thou art guilty and capable of the Brimstone-fire thy verball hypocrisie in that thou saist that thou art gon out of Babel and Sodom doth not at all avail thee thou art wholly captivated with Lots wife in the three First being thou hungerest onely after the three first and usest the Spirit of Christ onely for an externall covering and wilt not hear in thee what now the Lord speaketh but hearest onely what the Antichrist speaketh in his pride covetousness envy and Anger how thou maist please thy Earthly mortall Idoll Maozim and Mammon viz. Selfe-Love Selfe-Will Selfe-Sence 35. Thou seekest and honourest onely the externall Idoll-God viz. Silver and Gold Copper and the fullness of the Belly to thy Luxurious sumptuous and Stately Sodomiticall pleasure and this Idoll is also sifted for thy sake and is made nigh and far off unto thee and thou understandest not what it meanes thou saist there is no danger and it may well be helped and amended we may contrive it well enough to a good use but thou knowest not what is thereby Signed and signified The most inward figure of Lots wife being turned to a pillar of Salt is this 36. When these two Angels came from Abraham viz. from the Spirit of Christ unto Sodom to Lot and he bowed himselfe before the Lord unto the earth and entreated these Angels to turn in unto him they entered according to the divine property Essentially in unto him in manner as they came in unto Abraham with the Ens of faith even so it was here for it was but one Covenant but in Abraham the Seed to Christs person was named and not in Lot as Moses declareth very sufficiently 37. Lots faith took the Ens from the Angel who brought the same to him from Abrahams faiths Ens for of one viz. of him who did move and manifest himselfe in Abraham they must all be sanctified now Lot by the Administration of the Angel understand formed Angels sent out of the divine property out of Christs Ens and word was sanctified as a * * * Or line of affinity proxime line or branch on the Ens of Abraham 38. And being Lots daughters were capable of this Sanctification and not the mother the mother must go again into the first matter and Lot must copulate with his two daughters in the blessed Seed for they were capable of it and none else in the world for two Potent Generations were to arise from thence viz. the Moabites and the Ammonites A Great people as the Spirit in Moses doth also speak very covertly and hiddenly concerning Lots daughters that the one said unto the other Lo there is not a man on the earth to come in unto us after the manner of men come let us give our father sweet wine to drink and then we will lye with him that so he may not know it and we may preserve Seed of our father for the mother was not capable of this holy Seed being she was captivated and taken in the * * * Or sifting Triall Probation in the Turba 39. Now Reason would object and say wherefore did not the daughters of Lot marry with Abrahams Generation why would they lye with their Father Contrary to the Right and Law of Nature and all Nations Answer This might not be for the Seed of Christ was called in Abraham but now there lay two other lines in the Seed of Christ as neere affinities which should be born of Abrahams faith viz. of Christ As Abrahams faith was born out of JEHOVA out of the Name Jesus so these two lines of Affinity were in the Tree of Wonders which should spring forth from Gods Truth Righteousness and be brought into the Love of Jesus this manifestation the Angels brought unto and into Lot which opening and manifestation did spring forth in Lots Seed 40. But being his two daughters did also stand in this judgement and were apprehended in the same Spirit which opened it selfe in Lot and received also the same properties as their father it must be so and it was so permitted of God that these two sons Ammon and Moab must be born of two Sisters of One Seed for they were to be two Nations proceeding from two Lines of nature yet from one root 41. But in that the Spirit in Moses doth so cover it and saith The two daughters caused their father to drink sweet wine that he did not know what he did and so were gotten with child of their father in the fathers drunkenness which yet seems to be wonderfully strange without Gods work The same is thus to be understood Not that it did not so come to passe it did so come to passe as the Text in Moses declareth but this was a work of the Spirit of God and hereby also he covereth the externall shame 42. For the outward work is onely a shame in Gods sight and also in the sight of all People but the inward work in its figure must be so and it is the true figure that the Man Christ viz. Gods Son should be born through a shame which also was a shame before God but so he took our shame and reproach upon himselfe and hung it as a curse upon the Tree of the Crosse and offered it up unto the righteousness of God so likewise both these lines must be covered with a Shame that they both might be sanctified onely and alone under Christs shame on the Cross and they should not dare to say that they were pure before God and nature for the Scripture saith * * * Rom. 11.32 He hath shutt them up all under Sin that he might have Mercy upon all 43. And that this was truly and certainly a work of God appeares in this that on the same day the mother was turned to a pillar of Salt and Sodom destroyed doubtless with all their housholdstuffe and Goods that yet they that same night they set about this work whereas they continued all night in a Cave of the Mountain by Zoar so that we may well thinke no naturall fleshly instigation did provoke them thereunto 44. But it must be that the father should be drunk that the humane understanding might not do it but that it might be Gods work also that the Soul of Lot might not be Turbated in the Tincture of the Seed with the shame of the daughters it must be don therefore as it were in mans drunkenness and misunderstanding least the Nations should make a Right or Custome thereof for the daughters of Lot were also as t' were drunk in the spirit
Soul in this pretious Covenant and Oath doth wholly give up it selfe with a broken and contrite heart to Repentance then the Oath of God in the Covenant of Jesus Christ stands open to it in Beer-sheba viz. in the Soules Contrition where God in Christ Jesus hath sworn that he will not destroy the poor Soul and its children and grand-children nor do any hurt to this Land of the Soul viz. to the Body of the humanity 22. Thus now we ought stedfastly to trust our dear Immanuel Jesus Christ who hath sworn a pretious Oath to his Father in our Soules property that he will not turn away his Mercy and love from us we should but come to him in Beer-sheba and receive the Oath as our own that is with contrite penitent hearts 23. And Moses saith further When this was don then Abimilech arose and Pichol his field-Captain and they returned into the Land of the Philistins that is to say when God the Father had given over the humanity to his Son Jesus Christ with this Covenant and Oath then he went with his regiment or host viz. with Pichol that is with the outward nature again into the Land of the Philistins that is into the dominion or Regiment of the outward and inward nature which is * * * Or Philistineall Philistrean that is inclined to Good and Evill this denotes that the poor Soul although it hath taken on it the Covenant and Oath of God and sworn with Christ to God yet it must in this life time dwell in the earthly body viz. under the heathenish * * * Or Philistine philistrean essence of the flesh which is a constant adversary to this King Abimilech viz. to the poor Soul and onely forsaketh the Covenant and Oath and brings it selfe in its * * * Or Philistine philistrean selfish lustfull concupiscence and desires into selfehood as into its own Land 24. And hereby it is signified to the poor Christians that they must lodge and lye with the new birth in this * * * Philistine Land Philistrean land or house of flesh as meer strangers and cannot be wholly freed in this life time for Pichol the field-Captain of the Soul viz. nature must have its rule and work in this time in evill and good and be an hard Cross and continuall Temptation to the pretious Image of Christ viz. to the new-birth by which cross the noble and dear Tree of Pearl is moved stirred and caused to spring and grow as a tree which comes out of the earth must grow in heat and cold in wind rain and snow so also must the pretious little Tree of Jesus Christ which is a stranger with Abraham in Beer-sheba viz. in the Earthly Cottage 25. And the Spirit in Moses speaketh further saying Abraham planted trees at Beer-sheba and there preached of the Name of the Lord the Ever-living God and was a stranger in the Land of the Phylistins a long time this is as much as if he should have said The spirit of Christ in Abraham when the Soul hath received the Covenant and Oath that it is contrite in true repentance doth plant trees in Beer-sheba that is it bringeth forth heavenly branches in this penitent heart in the Strange Land the earthly man and preacheth from these new branches of the Name of the Eternall God and dwelleth a long time viz. the time of the whole earthly life in this * * * Philistine philistrean Cottage 26. And this is a reall figure of the poor penitent Sinner which in Christs Spirit becomes a new creature according to the inward man shewing how he must enter into repentance and plant out of Christs Spirit the little tree of Christ in his contrite and truly broken minde and dwell also with this little Pearl-tree of Christ among a company of wicked men in a strange Land viz. in the evill corrupt flesh and bloud and there teach of the Name of God and instruct the heathenish and * * * Philistine Philistrean children that they in his Preaching may come to him in Beer-sheba that is into true and unfeighned repentance 27. Thus very exactly doth the Spirit in Moses play here with the type of Christ under an externall history in a simple child-like form and shews us how we must continually stand in temptation tryalls danger and opposition and how God doth thus wonderfully deliver his children that even those of whom they are afraid and do also wish them no good must at last make a Covenant of peace with them in their conscience and also how the poor Soul by reason of great fears and horror hath no rest in it selfe unlesse that it come through earnest repentance in Christ to God and make a Covenant with Christ in God so that the poor dejected conscience and nature be comforted without this there is meer distress anguish horror unsettlement as hapned to Abimilech when he was enkindled in false lust towards Sarah then God terrified his Conscience that he went to Abraham and humbled himselfe before him and with great recompence and gifts made a Covenant with him thus also it goeth with the children of Christ when they endure temptation and continue stedfast in the faith then at last their enemies must be ashamed and return back as it is to be seen here in this figure CHAP. XLVIII How God Tryed Abraham and sett forth the figure of Christs Offring in his Suffering and Death AFter that the Spirit in Moses had deciphered the figure of the Covenant of God established in Christ Jesus with his children Gen. XXII shewing how we poor children of Eve should and must depart out of this earthly will of Selfness and be born in Christ with a new will and life he here now setts forth the figure how the same should and must be brought to passe how Christ must again offer up our Soul and humanity to his Father even as he also was to be cast as an offring into the fire of Gods anger and wholly dye in the wrath of God to the humane Soules selfness and own will and yet spring forth powerfully with the divine Onely will of God through death and the Anger of God and break in pieces and make a scorn of death which held the humanity captive and so bring the humane Soul again to God his Father into the onely Eternall divine will and * * * 1 Cor. 15.24 deliver up again the kingdome unto him which he had given him in the humanity so that afterward and to all Eternity * * * 1 Cor. 15.28 God might be all in all and the creature might not live any more to its own will but sound onely as an Instrument of a divine Tune in a divine Harmony and the whole Humane tree might be onely one in all its boughes and branches 2. The Spirit in Moses doth sett forth this figure very clearly even to the end of all his writings and
playeth under the outward figure with the inward which shall remain for ever I will therefore sett down this figure of Abrahams Temptation in respect of his Son Isaac likewise in the spirituall figure and shew what is thereby to be understood for although the learned have expounded it that God tempted Abraham to see if he would continue stedfast in the faith upon him yet it hath far another meaning and interpretation * * * Note for God knows well aforehand what man will do also man cannot without his Grace stand in the Temptation as may be seen here in Abraham when he denyed his wife before King Abimilech as he came in to Gerar. 3. Abraham is here represented in Adams stead and his Son Isaac is represented in Christs humanity and the voice which came to Abraham is God the Fathers these three stand here in the figure of the process of the work of mans redemption shewing how Abraham that is Adam should offer up his * * * Text. Image person in Isaac that is in Christ to the voice of God in the fire of God that so the humanity might be proved in the fire of God Gen. XXII vers 1. 4. Now the voice of God spake to Abraham and said Abraham and he answered here am I that is God called to Adam in Abraham viz to all men Vers. 2. and said take thy Own Son Isaac whom thou lovest and go into the Land of Moriah and offer him there for a burnt-offring upon a mountain which I will tell thee of Here the Spirit looketh with Isaac upon Christ for in Isaac lay the Covenant and the Ens of Abrahams faith out of which Christ should come now said the voice of God to Adam in Abraham take thy Son whom thou lovest and offer him for a burnt-offring upon the Mountain which I shall tell the off that is the Jewes viz. Adams children should offer Christ for a burnt-offring that is the divine Ens should give in it selfe into Adams Ens which the children of Adam should offer up one with another in the fire of God and it betokens that every man when he hath received the Ens of faith must offer up himselfe wholly unto God and dye to his own will in the fire of God and in the divine Ens of faith be born anew through the offring in the fire of God 5. For said the Spirit in Moses Thy Son whom thou lovest viz. thy own will which hath brought it selfe into Selfe-love this Selfe-will must be offered up to God that it may leave the own selfish will in the fire of God and wholly give over its ownhood and no more will and live to it selfe but to God and it rightly points out how Christ in our humane will which had broken off or turned it selfe in Adam from God should again wholly offer and give up himselfe in Adams person to God his Father and how the wrath of God should devour the will viz. the will wherein Adam had introduced himselfe into selfehood 6. In which devoration of the fire of anger the Love Ens in the word of faith of divine power viz. the true Man created in Adam must be formed and also preserved in this devouring fire as Gold or Silver in the Crucible where the Copper and all that is impure * * * Evaporates purgeth from it and onely the Gold or Silver subsists in the fire so likewise the humane assumed Own-hood together with the assumed Ens of the Serpent and Beast and all whatsoever subsists not in the divine fire must be consumed in the offring And that we might have again in Christs person an wholly pure entrance and open fountain of Grace Christ must offer up our humane will of Selfe to his Father resigne it up to him wholly and that upon the Mount Moriah that is in his death where he for * * * 2 Cor. 5.15 all and in all should dye to the Humane Selfehood * * * Note How Christs Death was effectuall to All men even as when the Stock of a tree dyeth then also all its branches in it do dye and as the tree doth renew its youthfull growth it also introduceth its new power and strength into its branches which indeed is not possible to the outward nature but in God it is very possible as may be seen in the dry Rod of Aaron which was dead to its sap and life and yet in one Night sprang forth afresh and bare fair Almonds 7. Now said God upon the mountain which I shall shew thee that is it must not be don according to Adams will also it must not be don in us according to our will as if we should prescribe to our selves where and how we would offer up our selves in Christ to the Father as Babel doth no but upon the mountain that is on the place in the property and in the death as the Lord appoints orders and sends it to us we must be onely Obedient with Abraham and give up our selves willingly thereunto when he will have us offer unto himselfe not whip beat and plague our selves but onely sinck with our will into him and wait till the Lord shewes us the place where and how he will have us offer unto him we must give up unto him our whole heart and will with body and soul and commit it to him what he will further do with us where he in the * * * Image or Likeness Type of Jesus Christ will offer us according to the body and when the Lord calleth us to the offring with his Cross or will offer us up to the Temporall death then we should say with Abraham lo here am I Lord do what thou pleasest 8. And Abraham rose up early in the morning and * * * Text gâ—â—t Sadled his Asse Gen. 22.3 and took with him two young men and Isaac his Son and clave wood for the burnt-offring and rose up and went unto the place of which God had told him This figure stands thus When the voice of God calleth us then we should with Abraham go presently for early in the morning signifieth here when the voice breaks forth as the Dawning of the day when God in us calleth us when man hath a Thought come into him saying thou shouldst return amend and truly repent then it is time he must forthwith girt his Asse viz. the Beastiall man with Power although he cryes stay yet a while it is time enough to morrow yet it should be don presently in the first look of the will to God for this is the Hinde which is hunted Early in the morning as the propheticall Spirit prophecieth for Christ must girt this Asse early with the voice of God and go to the Offring 9. And the two young men which Abraham took along with him do betoken the Soul from the first Principle and the Soul of this world viz. the outward Spirit
the world or towards the Evening time in man when the Eternall night drawes near then God bringeth his * * * Or Carrier Bearer viz. the will of the Fathers nature which lyeth down by the fountain of the divine property in man and will there give his camels viz. his will drink like as towards the Evening that is in the last time he did lay his will to the humane nature in the Ens of Mary by the true wellspring of the Covenant and there gave the humane nature drink 19. And as the Servant of Abraham standing by the well of water in Mesopotamia did purpose and endeavour to fullfill his Masters will and yet did not looke upon himselfe and cast about in his reason how it should be but commended his cause to God to do as he would please and onely set a Lot before him that he might see what way God would lead and direct him even so also the spirit of Moses doth here play in the figure of Christ for nature in the Ens or Seed of Mary was the Servant of God which pitcht down before the Ens of the Covenant as an Instrument of God and gave God the honour and committed it unto him how he would bring it to the holy virginity in the holy Ens of the Covenant in Mary as here Abrahams Servant commended it to God when he came before the fountain how he would lead him and whither or what he should do that God might bring him to the true virgin whom God would give his Masters Son 20. So likewise it was not effected by and from the purpose understanding or power of nature that nature was brought to the holy Ens in the Covenant and mâ—rried the divine Virgin in the Ens of the Word of God nature understood nothing of it how it should be brought to passe or what it should do to purchase or accomplish the same it knew not the holy virginity in the Covenant but when Gods Command did sound or speak unto it by the Angel Gabriel then it gave God the honour and committed it to him what he would do and work through it that God might espouse it to the virgin of wisdome as heere Abrahams Servant prayed unto God that he would bring the right virgin which God had chosen for him to the fountain of water 21. For by the well of God nature shall know what kinde of virgin shall come and give the camels or the Bearer Nature drink as Rebecca came forth by Gods instigation and gave the camels of Abrahams Servants drink so likewise the divine virginity in the Ens of Mary came and gave the Essence in the Seed of Mary drink and took the humane nature for a Spouse and Consort 22. And the humane nature in the Covenant in the Seed of Abraham in his Ens of faith when he apprehended the word of promise in the faith which was his righteousnesse had the fair Golden-fore-head * * * Or Ear-rings Jewell in it selfe and the two braceletts which it hung on the word of God which moved it selfe in the Angels Message in Mary where then the Ens of faith was espoused or married with the now-moving voice which Motion beset and embraced nature as here Abrahams servant when he saw that God had brought to him the true Virgin he drew forth the free gift of his Master Abraham and hung it on the virgin 23. Thus also nature in the Covenant in the Seed of Mary did put the fair Jewell which God promised Adam in Paradise and opened in Abraham which Abraham apprehended in the spirit and faith upon the voice of God viz. on the living moving word of God which founded in the Angels message in Abrahams Ens of faith and herewith also it selfe 24. For Abraham had layd hold on the word of the Covenant in faith so that it was formed into an Ens but not wholly in to the humanity and this Ens was the fair Jewell which nature bare as an hidden treasure in it selfe untill the limitt of the Covenant even towards the Evening of the world and then Gods living voice sounded into nature in the Seed of the Woman and so nature viz. Gods Servant gave forth the hidden Pearl and hung it on the forehead of the virgin-like-Love of Jesus which was moved in the Angells Message and came now to the fountain to draw forth the shut-up virginity in man from the divine Ens and there it obtained its bridegroom viz. the Soul of man with the Fathers Jewells and great goods with this the spirit of Moses doth here play and holds forth a Secrett intimation under the outward Act. 25. Abrahams Servant made him a Lot to know the virgin by which was this Shee that should come and give him and all his Servants and Camells drink Gen. 24.14 that even she should be the right one thus also God hath planted this Lott and put it into the nature of the Soul and the Right humanity that the virgin which should refresh the Soul with the true humanity out of Gods Love-fountain the same the Soul should desire for its eternall Spouse 26. As it came to passe in Mary when the Angel greeted her he refreshed the Soul and also her seed of the Souls nature proceeding from the womans Tincture whereby this Soules essence brought its desire towards the Sweet spring-water of the fountain of Jesus and drank of this water of the Love of Jesus whereby and wherein it was married to the sweet Love of Jesus in JEHOVA so that in this Seed of Mary in the limitt of the Covenant a Manly virgin of God was conceived which is Christ Jesus in Our humanity and in the divine Ens in the Power of the word of God a formed God according to the creature but according to the divine voice God all in all understand a formed God according to the humane property viz. a visible Image of the Deity and therein the whole invisible immense God in Trinity in Essence 27. This whole figure stands in the process of the new Birth and shewes how it should come to passe for Abraham in his faith stands in the figure of Adam viz. in God the Fathers figure who created him in his very Image and likenesse and Isaac his Son stands in the figure of the humanity of Christ viz. in the Sons figure 28. God the Father hath given all his goods understand of the formed word viz all created and procreated beings in the Place of this world unto his Son who manifested himselfe in the divine Image of the humanity even as Abraham gave all his goods to Isaac who was the Type of Christ. 29. And as Abraham would take a wife unto his Son Isaac of his kindred and sent out his chiefe Officer to take a wife unto his Son and yet did not before-hand name the same unto him and tell him who shee should be but bad him go onely to his fathers house and to
viz. the free gift of the Father doth dwell in the inward true man which God created in Adam yet the gross Beast viz. the earthliness and vanity shall and trust in every respect be cast away from Christ yea Every man who desireth to be a Christian must cast out the earthly will which longeth and breatheth after vanity and Selfe â—â—st 21. As Abraham in this figure did not spare his owne children but cast them out so likewise a Christian must not spare or forbeare his children viz. his own lust and vaine desire and all whatsoever doth hang or depend thereon but dayly and hourely cast them out by the understanding out of the true Temple of Christ viz. out of Gods free gift and crucifie the old Adam else if it be not thus effected the old selfe-willed Adam crucifyeth Christ in him and so Christ indeed must hang on the Cross and be putt to death 22. And this figure also Concerning Abraham's casting out his naturall children doth signifie that when Christ viz. the true Isaac came into the flesh viz. into the humanity Abrahams naturall children viz. the Jewes should under the kingdome of Christ be cast out from the naturall goods viz. from all Dominion from Countrey and Kingdome and their Rule and Dominion should cease for the Dominion belongs onely unto Christ viz. to Christendom for Christ brought an Eternall Kingdome with him the goods were all his as Abrahams goods belonged to Isaac 23. And although it hath not dominion over all as Isaac had possession and rule of that onely which his father left him for the naturall children of Abraham born of Kethura became afterwards heathen and ruled over the outward goods as children of the outward nature yet Abrahams children who were in the Covenant under Circumcision must when Christ did manifest himselfe be cast out to signifie that the earthly man also viz. Selfe in the Serpents Ens which is on the children of the Covenant must be cast away from God 24. Thus in Abraham and his Son Isaac the figure of the Kingdome of Christ was represented but when Christ came into the flesh God putt away the figure and took from the externall children of Isaac the outward goods of the Land Canaan to intimate that now the holy Land of Canaan is become manifest where Isaac's children shall take possession of the true promised inheritance in Christ and no longer have the figure onely but the Essence of the figure viz. the perfect substance and now forsake the outward goods with the figure and putt on Christ in the flesh 25. But that the Jewes viz. Isaac's and Abrahams children viz. the children in Christs figure did not all turn unto Christ when he did manifest himselfe in the flesh hath this meaning God gave them the law of nature where in the law the Government of nature was understood externally and internally Christ viz. the Covenant and the promised free gift of God in Paradise so that the law of nature was to be Christs Sojourner and the true man also was to live under the law of nature in a * * * Note Right rationality and yet bring his own nature into Christs house and thus the figure of the law must continue among some of Abrahams children viz. amongst some of the Jewes to signifie that the law is Christs Sojourner 26. Understand that the nature of man shall remain for it is not so rejected of God as if clean another new man should arise out of the old but the new man shall arise out of Adam's nature and property and out of Gods in Christs nature and property so that man is become an Adam-Christ and Christ a Christ-Adam a Man-God and a God-Man and therefore the figure continued still among the Jewes and for this cause they were not all converted to Christ that so nature might keep its figure and due right for it shall deliver up its children under the Law viz. the figure of Christ to God the Father in Christ but its figure shall be proved in the fire of God so that it shall be known who hath been the true child of the naturall Law in the figure of Christ that hath been born in the spirit in the law out of the figure of Christ and who hath not 27. It is not hee that hath the words and Title of the law that is a Jew born in the figure and in the law but he who is born of the promise in Abrahams faith he that liveth in the figure of Christ viz. in the law in profession and practice with mouth and heart the same the law of God in Christs figure hath comprehended and will bring him into the fullfilling of the figure 28. For it doth not onely depend on mans knowing that Christ hath given himselfe into the law and is become the fullfilling in the law as the Titular Christian boasteth but it depends on Gods * * * Ordinance Order on the mercy of God whosoever hath been a true Jew and hath put on Abrahams faith in the law he hath putt on the Ens of Christ which Abraham conceived or apprehended which Ens of faith the humanity of Christ hath fullfilled and it is hidden to him what it is for he worketh in the office of nature in the law of God which Christ hath taken into himselfe and fullfilled so that he serveth God in the office of nature and the Office of nature serveth Christ for it is become Christs own propriety 29. For unto him all power is given both in heaven and on earth Matth. 28. under which power the office of nature also is in the law for God in the spirit of Christ is Even the selfe same who gave the law and the office of nature to do Righteousness together with the figure of the kingdome of Christ with the Ens of faith to Abraham and Moses and he is also the very same who fullfilled the Faith and the law 30. Thus the Jew worketh in his faith in Christs office viz. in the Law wherewith Christ governeth in nature and hath putt on Christ in the Covenant and in the Ens of faith in Christs figure which Christ hath fullfied 31. For the Christian who confesseth Christ in the flesh worketh in his Faith in the flesh of Christ and hath the Law of nature viz. Gods officer to do uprightly in his faith for Christ ruleth in the Law of God which he hath fullfilled and made a Servant in his children and killeth the law of Sin through the fullfilling of his Love in his bloud and death both in them who live in the dominion of his Law and also in them who live in the dominion of his Conquest as the Christians do 32. For the faith which presseth or cometh in unto God in the law in the figure in the Covenant the same cometh unto God in the Ens of Abrahams faith out of which Christ was born and he that cometh in unto God in the fullfilling of the
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
in Eve and in this living virginity viz. in Adams heavenly Matrix God became Man 30. And this is the * * * Luk. 1.42 Blessing of Mary above all other women that shee is the first from Adam in whom the Heavenly Matrix became Opened in which the Dry Rod of Aaron rightly budded viz. the kingdome of God shee is the first in whom the hidden virtue was manifested for in her the Limitt of the Covenant in the spirituall Image or Type was at an End and in her it was fullfilled * * * In or by with our Humanity 31. Neverthelesse she is truly the daughter of Adam Abraham Isaac and Jacob both as to the Humanity and as to the Covenant of the Spirituall Figure and in her Conception when the Inward incorporated Image or Type of the Inspired or Inspoken Covenant of Grace which was layd hold on in the Faith did assume our humane property then was the kingdome of Christ * * * 1 Tim. 3.15 Manifested in the Flesh. 32. Wherein afterwards the faithfull put on Christ in the flesh in their Faith yet onely as to that heavenly Image Extinguished in Adam as Mary did where Christ Embraceth the poore soule in his Armes and encompasseth them with the Power of God and infuseth and floweth in with his Love into them which Love preserveth and defendeth them from the Anger of God from Sin Death the Devill and Hell 33. This is a briefe summary of the true Ground what the Spirit of God hath prefigured and Typified by the Patriarchs in that he hath lead them so wonderfully and hath thus alluded with the figure of Christ how it would come to passe afterward 34. For Jacob was now the stock out of which the Great and wide Tree of Israel should spread abroad in the dividing of its Branches as a Genealogie therefore must he goe away from his Fathers house and take wives of his fathers Genealogie viz. of Abrahams brothers sonne that the People Israel viz. the Line of the Covenant might come of One stock 35. Now when * * * Gen. 28.16 17. Jacob awaked from the Dreame of the Divine Vision where the Lord appeared to him and Established the Covenant He sayd Surely the Lord is in this Place and I knew it not and was afraid and sayd how Holy is this place heere is no other then the house of God heere is the Gate of Heaven This is a Figure shewing how it would goe with Gods children when God were manifest in them that they continue to be in feare and trembling and suppose God is a farre off and hath forsaken them 36. For where God withdrawes himselfe in Man there will alwayes sinne and the Anger of God be first manifested in that Man so that he will acknowledge and tremble at his sinne and enter into Repentance then appeareth to him Gods friendly countenance and comforteth him for if the soule goeth forth from sinne then Gods Grace entereth into it and then it sayth surely the Lord was with mee in my Anxiety and I knew it not now I see that the Lord is with the troubled Heart which is troubled in a Divine zeale or jealousie There is the place of God and the Gate of Heaven 37. Further it signifies how the highest Love of God in this Covenant in Christ would be immersed into our humanity and how the humanity of Christ would be conversant in trouble in that he tooke upon him all our trouble and misery and how the humanity of Christ would be astonished before the Anger of God and Hell * * * Luk. 22.39.44 as was in the Mount of Olives where in his Agony he sweat a bloudy sweat and Christ in his humanity said * * * Mat. 26.39 Father if it be possible let this cup passe from mee where instantly the Gates of God appeared and comforted the humanity As heere to Jacob when he must in trouble depart from his fathers house in feare and trembling at his Brother Esau who lay in waite to murther him all which is a figure concerning Christ when Gods Anger in our humanity did lie in waite to murther him that he would be in an Agony heavinesse and distresse and how he would pray to his Father and how his Father would Comfort him all which was done before * * * Or his Passion he was crucified especially in the Mount of Olives in which place this Figure of Jacob was fullfilled 38. And as * * * Gen. 28.18 Jacob tooke the stone which he had layd under his head and set it up for a Remembrance and powred Oyle thereupon so hath Christ set up his anguish or Agony for a remembrance to us poore Men and powred forth his Oyle of joy and Victory upon it in our troubled terrified hearts and of that same ‖ ‖ ‖ Agony and a troubled heart because of sin stone hath Erected his Church for a continuall remembrance of all which this Type of Jacob was a prefiguration 39. Which Jacob signifieth in plaine words where he sayth * * * Gen. 28.20 21 22. If God will be with mee and defend me in the way which I travaile and give me bread to eate and Cloaths to put on and bring mee home with peace to my Father then shall the Lord be my God and this stone which I have set up for a Pillar shall be Gods house and of all which thou givest unto mee I will give the Tenth to thee where he clearly under this figure signifieth the Leviticall and afterwards the Evangelicall Priesthood as it would be hereafter CHAP. LVII How Jacob came to Laban and kept his sheepe for him fourteene yeares for his two Daughters what the Spirituall Figure of Christs Bride conteined under it signifieth how God sets Jacob in Christs figure and so sporteth with the Type of Christ. Vpon the 29 Chapter of Genesis Gen. XXIX 1. WHen Jacob must now in sorrow goe away from his Parents and so avoyd his Brother Esau and commit himselfe to God in the blessing of him then God brought him to his beloved Bride with whom he spent a while in Joy with Patience till he returned againe with Great Riches to his Father 2. This is first a Worldly History and * * * Or President Example under which the spirituall figure of the kingdome of Christ is represented for if the poore Sinner turne to God then he attaineth first of all the Blessing viz. the Baptisme of Christ whereby the Holy Ghost Baptizeth him in the Inward Ground and * * * Secondly then it setteth him in the processe of Christ under the Banner of his Crosse and biddeth him goe forth from his Fathers Adamicall house of sinne and make towards the Path of Christs Pilgrimage 3. And there he must lay the hard stone of Reason under his Head and rest and sleepe upon this Stone of Reason that is Reason must stand still and the Minde
and Life and did it as if himselfe were the Transgressor so that the Anger of God devoured them on his body and Life viz. his inheritance which he had in Man as a Naturall Right whereby the Anger of God layd hold of its owne and his wrath and hunger after this vanity to devoure these Beasts was appeased 14. And the Spirit of Moses speaketh further in the Figure of Christ and sayth thus †††Gen. 32.21 22 23 24. 2 Wives 2 Women servants 11 Children The Present of Jacob went before him but he stayd that Night with the Company and arose in the Night and tooke his two wives and handmaides and his eleaven Children and went over the Ford Jabock and he tooke them and sent them over the water and sent over that which he had and stayed alone The Figure of Christ standeth thus 15. When Christ had sent this Present before to the Anger of God he stayed with his Company viz. with his Disciples and arose in the Night of the Great Darknesse in Our Prison of Misery and tooke his two wives viz. the twofold Spirit of Man viz. the soule and the Spiritus Mundi the spirit of this world the Outward soule and the Inward Eternall soule together with the two handmaydes viz. the twofold humanity of the Body and the eleaven children which are the Eleaven Apostles 11 Apostles and passed over the Ford Jabock that is he went over the Brook Kidron in the dark of the Night over the water as heere Jacob with all whatsoever he was or had assumed from us Men. 16. For the right Twelfe Apostle of Christ 12 th Apostle was not yet chosen in Judas his stead as heere with Jacob the Twelfe sonne lay yet in the Mothers womb unborne and as Jacob with his Eleven sonnes went over the water in the Great Night or Darknesse so went Christ with his Eleven Disciples in this Night of Jacob over the Brooke Kidron into the Garden and wrestled with the Anger of God so that he sweate a bloudy sweate till he overcame 17. And as in this Night * * * Gen. 32.24 a Man wrestled with Jacob till the Day breake so also the Spirit of God viz. the love of God in our assumed humanity wrestled with Gods anger in our humanity till the Love of Grace brake through the Anger and the †††2 Pet. 1.19 Day-starre of Divine Love arose in the soule and overcame the Anger as the Text in Moses hath heere very secretly and yet very cleerely signified in this figure saying 18. When Jacob in this Night was passed over with hâ—s Eleven Children Gen. 3â— 22 23 24 25 26 27 28. and both his wives and the handmaydes and all his Company and afterwards was alone there wrestled a Man with him till the breake of Day appeared and when he saw that he prevailed not against him he touched the * * * Or hâ—llow Ham of his Thigh and the Ham of his Thigh was displaced with the wrestling with him and he sayd let mee Goe for the Day breaketh but he answered I will not let thee goe except thou blesse mee and he sayd what is thy Name and he answered Jacob and he sayd thou shalt no more be called Jacob but Israel for thou hast striven with God and Man and hast prevailed 19. This Text stands wholly in the figure of Christ for this Man who wrestled with Jacob this whole Night is nothing else but Gods righteousnesse and Truth in which righteousnesse in Adam and in all Men the severe Judgement of God was awakened and it signifieth the same Man who on Mount Sinai gave the Law to the people of Israel in sire and Terrour where he appeared in his righteousnesse in the Type of the Judgement and commanded Man to keepe the Law of righteousnesse under paine of the Eternall Curse where he required the possibility and ability from Man viz. from the Image of God that he had created in Adam 20. But Man having not stood in the * * * Proba or Temptation Triall therefore God inspake or inspired into him the Ground viz. the fountaine of his most in ward hidden Love in the Promise of the Serpent-Destroyer viz. the Holy Name JESUS This Name JESUS stood now as a Covenant of Grace in Gods severe righteousnesse hidden in the most in ward Ground of the humane Soule and opened it selfe in the Holy †††Patriarchs Fathers Abraham Isaac and Jacob in their Faith 's Ens. 21. But Jacob at present standing in the figure with his brother Esaw viz. Jacob in the Type or Image of Christ and Esaw in the Type or Image of Gods righteousnesse in the Anger according to the kingdome of Nature so at present in this Night when Jacob was in great anxiety this figure was manifested to him that he perceived how Gods Love in the Covenant of Grace in the incorporated Name JESUS wrestled with God the Fathers righteousnesse in the Anger of the Judgement viz. in the great Night of the Darknesse of Gods Anger wherein the poore soule lay captive and was so hard * * * Coarcted tyed and bound and put thereinto and that the Anger in the righteousnesse will not give over unlesse it give it selfe into the Love of Grace that the Love may breake through the anger as the shining of Light doth out of the Fire or as the Morning breaketh out of the dark Night and changeth the dark Night into day 22. For the Covenant of Grace in the Love and the soule stood at present in one Person therefore at present the soule of Jacob must in Christs figure and Type wrestle with Gods righteousnesse about the heavenly Ens viz. about the substantiall Wisdome which the Name Jesus brought along with the poore soule in its heavenly Substantiality which faded in Adam whereby Adams faded Substantiality sprung forth againe in this living Substantiality as a New Birth 23. Therefore the Spirit of God sayth to Jacob thou hast wrestled with God and Man viz. with Gods Love in the Covenant and with the future heavenly Substantiality which Substantiality became Man in the Seed of Mary and hast prevailed for Christ in whose figure Jacob stood should thus in our assumed humanity wrestle with Gods righteousnesse and conquer 24. And the Spirit in Moses sayth heere And when he saw that he prevailed not against him understand Gods righteousnesse in the Anger of the Judgement prevailed not against the Grace then he touched the Ham of his Thigh and the Ham of his Thigh was displaced by the wrestling with him 25. This signifieth the destruction and displacing of the Adamicall humanity that when Christ would stand out this victory then would the humane selfe-Might and owne will be displaced and broken and killed but as Jacob dyed not by this wrestling though the Ham of his Thigh was indeed displaced so also our humanity should not die Eternally but be onely
Fall viz. how God becometh Man and Man becometh God and how this Image or Type conceived in the New divine seede even then againe hideth it selfe from the Earthly * * * One Copie sayth Eve Adam that Eve must put on and weare her widdowes apparrell againe that the Noble seede might not be knowne in this world as is to be seene by the children of Christ who are conceived of Christ according to the inward ground how they must after the wedding of the Lamb viz. this Divine wedlock or Coition which is indeed done in the soul with great joy enter againe into the state of mourning and be forsaken in this world as a poore widdow 36. And as Thamar inquired not after the kid but would have an eminent Pledge so the Spirit of Christ in the Covenant inquireth not after the outward solemnity Pagintry wherein Men will Offer Gifts to it It will have the Body Soule and Spirit for a Pledge 37. In this figure it representeth the Jewish Offerings as a whoredom in the sight of God for as Judah committed whoredome with Thamar and entended onely the whoredome and would give a kid for it so also stood the Priests of the Law and in seeming holinesse and hypocrisie play the Harlots with God with the Bloud and flesh of Beasts which indeed was a figure of the Inward and God was pleased to beare with it but he would not accept their Offerings neither did he mix himselfe with the Offering but with the Faith in the Body Soule and Spirit of Man whereof we have an excellent example 38. Judah had begotten three sonnes of the Cananitish Woman but the Line of the Covenant which lay in him would not passe on in the Cananitish Woman and her children but Opened it selfe in this whoredome of Judah with Thamar in Perez whom Thamar conceived of Judah by this Coition or lying together with which figure God represents the misery of Man and presents his Covenant of Grace with the Opening of this pretious Line of the Covenant which pressed on to the Limit Christ in this whoredome of Judah and Thamar viz. in the Earthly Adam and in the Earthly Eve but in the inward ground of its Essence to signifie that even the children of God in their corrupt Nature doe but commit whoredome in the presence of God and that their state of wedlock is but whoredome and a defiled beastiall thing in the presence of God and hath nothing at all therein chast or pure in the sight of God Therefore the Line of the Covenant manifested it selfe in this whoredome of Judah and Thamar to signifie that Christ should come out of this Line of the Covenant and enter into the middle of this whoredome as a Mediatour and break the head of the false whorish desire and earthly Serpent and purifie our fleshly impure beastiall Conception with his heavenly virgin seede and in himselfe change it into the Paradisicall Image againe 39. Also God doth therefore manifest the Line of his Covenant in this whoredom of Judah and Thamar that his wrath in our humane impurity might not burne up and devoure body and soule but that the Covenant of Grace might withstand the Anger in our impurity least God should devour Israel in their Abominations and impurity in his wrath 40. Now seing the Line of the Covenant as to its manifestation and propagation lay in Judah and that Israel also was impure according to the Adamicall Nature therefore God did represent his Covenant of Grace at the first propagation from the stock of Israel in such a figure that the Faith of Abraham of Isaack and of Jacob in the first branch from them viz. in Judah and his Children might withstand his wrath and that continually the Faith of Abraham viz. the Spirit of Christ in Abrahams Faith might be a Mediatour between God and the impurity of Man 41. Wee see also such a figure in the Royall Prophet David with Bethsheba upon whom also the Line of the Covenant pressed on in Salomon and though cleerly David caused her Husband Vriah to be slaine and used deceipt that he might get Bethsheba to wife which in the humane Nature was an Abomination and great sin before the face of God yet the Spirit hath its figure in David thus seeing God had renewed his Covenant of Grace with him concerning Christ therefore God set the line of his Covenant in Davids unrighteousnesse in the woman that he had gotten to himselfe with unrighteousnesse in whoredom by murthering her husband to signifie that all humane matters and doings are vaine and evill in the sight of God and that he will come himselfe with his Grace to help our sinnes and impurity and introduce his Grace into our sinne and slay it with the Grace therefore God represents this Image and Type in David for an Attonement pointing at the coming of Christ who when he rendred himselfe into this figure tooke on him the sinnes of all Men and clensed againe the whoredome of Judah and Thamar as also of David and Bethsheba and of Adam and Eve and laid himselfe in the Marriage-Bed with them as he did with Judah and Thamar and with David and Bethsheba in whom the Line of the Covenant was manifested in their evill purposes and doings 42. For heere the Old Proverb was fullfilled Where God erects a Church there also the Devill builds a Chappell God had built a Church of his Covenant in Judah and David close by also the Devill in Gods anger buildeth his Chappell in Mans Lust but the Church of God alwaies resisted the Devills Chappell 43. For heere in this figure the seede of the Woman presents it selfe shewing how it would break the head of the Serpent in Mans impurity and so the Type of Gods Anger and the Type of Grace were represented in one figure viz. Adams fleshly whoredom with his Eve and all her Daughters and then the womans holy seede of the heavenly worlds substance which with the Word of Grace mediated interceded and set it selfe in the Middle 44. A much more excellent figure wee see in the Most wise King Salomon who stood just in the figure of Judah as Judah was the sonne of Jacob who received and embraced the Promise and Jacob stood wholly in the figure of Christ so David also received and embraced the renewing of the Covenant of the first Promise and David begat this Salomon also of an unrighteous Marriage though he tooke her to wife yet the unrighteousnesse and Murther * * * Lay under the greene leafe stood behinde the Doore 45. This Salomon was indued with high Divine wisdome and the Line of the Covenant pressed and passed through him but at length he became such an unsatiable †††Vxorious Luster after women Lecherous person Luxurious Person that the Scripture sayth of him he had ‖ ‖ ‖ 700 Concubines seaven hundred Concubines and * * * 300 Wives Three hundred Wives and
and then there standeth a spirituall Tree of Life in the field of God FINIS A Table of the Chiefe Matters to be found in this Booke of the Mysterium Magnum A. Abel Ch. 27. Why Abel offered sacrifice verse 9. Ch. 29. What the Name Abel or Habel signifieth in the Language of Nature verse 20. Ch. 30. Why Abel must be slaine verse 16. Ability Ch. 61. How the Soule may attaine Ability to receive Grace verse 39 40. Ch. 69. How Mans Ability to receive Grace is Lost. verse 17 18. Abimelech Ch. 46. What the Names of Abimelech and Gerar signifie verse 2 3. Ch. 47. How Abimelech made a Covenant with Abraham What that signifieth in the spirituall figure and what Moses here signifieth under the vayle thereof verse from 1. to the 27. Ch. 47. The Holy figure of Abimelech and Pichol verse 6 c. Above Ch. 43. What is called Above and beneath in the Text. verse 9 11 12. Abraham Ch. 37. Of Abraham and his seede and of the Line of the Covenant in its propagation verse from 1. to the 61. Ch. 37. Why the Spirit called Abraham out of his Fathers Country verse 21 c. Ch. 37. How God appeared to Abraham verse from the 45. to the 49. Ch 39. verse 1. Ch. 38. How the Ens of the Serpent as well as the Line of Christ lay in Abraham verse 13. Ch. 39. Of Abrahams Sacrifice from the 13. to the 25. Ch. 39. How God Established the Covenant with Abraham and how the Faith of Abraham layd hold on the Covenant which was accounted to him for righteousnesse and how God called Abraham to sacrifice verse from 1. to the 32. Ch. 40. What is represented under the History of Abraham Isaack and Jacob. verse 1. Ch. 40. How 2. Lines sprang out of Abraham verse from 2. to the 6. Ch. 40. From what property of Abraham Isaack and Jacob were verse 13. Ch. 42. How the Trinity appeared to Abraham verse 1. Ch. 42. What Abraham signifieth in the Language of Nature verse 1. Ch. 42. What Abrahams washing of their feete that came to him signifieth verse 11. Ch. 42. How Abraham in his seede had the Land for an Eternall possession verse from 50. to the 58. Ch. 43. What Abrahams praying to the Men for Sodom and Gomorrha signifieth verse from 16. to the 21. Ch. 45. How Abrahams Pilgrimage was a Type of Christendome verse from 1. to 13. Ch. 45. How Abraham Sarah Abimelech were a powerfull figure of Christendome verse 15 16. Ch. 45. How God led Abraham so wonderfully and how he was alwayes in Triall how the Lord preserved him verse from 1. to the 20. Ch. 46. Of Abrahams unwillingnes to thrust out the Mayd-servant with her sonne verse from 24. to the 28. Ch. 47. Of the Richnes of the figure of Abrahams actions verse 1. Ch. 47. Of Abimelechs Covenant with Abraham verse from 1. to the 27. Ch. 48. How God tryed Abraham and represented the figure of Christs sacrifice in his sufferings death verse from the 1. to the 34. Ch. 48. How Abraham saw Christs sacrifice afarre off even 2000 yeares before it was done verse 10. Ch. 48. How Abraham went up with Isaack to sacrifice verse from 8. to the 13. Ch. 48. Of Isaacks carrying the wood Abrahams carrying the fire the knife verse 14 15. Ch. 48. Why God said Abraham Abraham verse 25. Ch. 48. How Men should looke upon Abrahams figure verse from 37. to the 43. Ch. 49. How Abraham would not have the field of the children of Heth for nothing verse 11. Ch. 50. How Abraham sent his servant to take a wife for Isaack verse from 1. to the 57. Ch. 51. How Abraham had six sonnes by another wife to whom he gave gifts but all his Goods he gave to Isaack and how he dyed verse from 1. to the 55. Adam Ch. 17. How Adam did Eate before the fall verse 13 14. Ch. 17. Whence Adams Imagination Longing proceeded verse 37. Ch. 18. How Adam was before the Fall verse from 2. to the 9. Ch. 18. Of two fixed Substances in Adam verse 7 8. Ch. 18. How the propagation should have been if Adam had stood verse from 9 to the 14. Ch. 18. How long Adam stood in Paradise before Eve was made verse from 19. to the 27. Ch. 18. How Adam before his sleepe had Eaten of the forbidden fruit verse from 30. to the 33. Ch. 19. Adam was not Created in a Beastiall Image verse from 20. to 25. Ch. 23. At what Adam was afraid verse 17. c. Ch. 25. How God drave Adam out of Paradise and set the Cherubine before the Garden verse from 1. to the 41. Ch. 25. How Adam getteth his Bride againe that was taken from him in his sleep verse 14 15. Ch. 25. Why Adam and Eve were brought into Paradise verse 17. Ch. 25. What provoked Adam that he lusted against Gods command verse 18. Ch. 25. Why God Created Adam verse 19. Ch. 25. Why the Tree of Temptation was set before Adam verse 23. Ch. 2â— Why Adam was tempted and driven out of Paradise verse 38. Ch. 37. Of Gods Covenant with Adam verse 3. Ch. 76. How Adam was before his Eve was and became Monstrous verse from 11. to the 18. All. Ch. 3. How a particular is the sport of the universall totall All. verse 21. Altar Ch. 27. Where the Altar of God is verse 48. Angells Ch. 8. Of the Creation of Angells and their Dominion in all their worlds verse from 1. to the 34. Ch. 8. Why wee see not the Angells verse 19. Ch. 8. Where the Angells dwell verse 16. c. Ch. 17. How the holy Angells live verse 35. Ch. 25. What the Angell with the sword is verse 2. Ch. 42. For what God Created the Angells and Man verse 24 25. Ch. 43. Of the two Angells that came into Sodom verse from 22. to the 64. Ch. 43. How the Angells did Eate with Lot verse 38. Ch. 59. How the Angell met Jacob and what that signifieth verse 24. Antichrist Antichristian Ch. 27. Of the wicked Antichristian Church also of the true Holy Church verse from the 41. to the 60. Ch. 28. Of Caines Murthering of his Brother viz. of the proud Antichristian seeming Church upon Earth as also of the true Christianity verse from 1. to the 71. Ch. 36. What the Antichrist is verse 17. Ch. 43. The Antichristian whore doth as the Sodomites did verse from 47. to 52. Ch. 77. When Antichrist will fall verse 70. Ch. 51. What Antichrist is both among Jewes and Christians verse 44. Ch. 70. How Antichrist hath deceived poore Christendome verse 38 39. Ararath Ch. 32. Of the Name Ararath in the Language of Nature verse from 33. to the 37. Ark. Ch. 32. There is a very great Mystery in the Ark of Noah verse 10 c. Asher Ch. 77. The Testament of Asher and the figure thereof verse from 29. to the 32. As I live Ch. 42. An Exposition of
its Sword by them to destroy the heathen and the Generation of Ham Gen XIIII Verse 14. for Abraham went out with his whole house and people against the Heathen who had carried away Lot his brothers Son captive and he smote the heathen and delivered his brother This was done in the zeale of God which thus delivered his children through the might of his Anger for what conduceth to the wicked for destruction the same conduceth to the holy men for life and deliverance 15. But that those who will be called Christians who ought in and with Christ to be dead to the Anger and wrath of God in Christs death doe wage war they doe it not as Christians but as heathens No Christian warreth for if he be a Christian then he is dead in and with Christs death to the foure Elements of Gods Anger in Selfe and born a new man in Christs spirit of Love who liveth in Righteousnesse in Love and patience and liveth not to himselfe but to God in Christ. 16. For a true Christian leadeth his conversation and will in heaven in the life and Spirit of Christ as S t Paul saith our conversation is in heaven but when the Christians doe wage war they doe it from the heathenish property and not from Christs property for a Christian is not of this world his Kingdome is in heaven and he is dead in Christ to the world according to the new spirituall man in him the Heathen-man viz. the halfe-devillish man who hath his Kingdome in this world who never hath roome enough upon the Earth but liveth in the foure Elements of Gods Anger viz. in Pride Coveteousnesse Envy and Wrath the same desireth in the Christians to warre fight and slay 17. Saint Paul saith give your members to be weapons of Righteousnesse for why doe men fight for the Kingdome of this world Rom. 6.13 and yet as Christ said his Kingdome was not of this world James 4.1 so also his childrens Kingdome in him is not of this world Joh. 18.36 now then if we give up our body and Soule for weapons of Gods Anger and seek onely thereby Selfe interests liberties and priviledges of Mammon and slay one another for the Kingdome of this world I thinke we are herein Christians indeed in the mouth but the heart and Soul is an heathen and not born out of Christs Spirit 18. When Abraham had smote the heathen he desired nothing of the goods which he tooke but restored to the King of Sodom what the Heathen had taken from him and was onely zealous in the Lord he did not fight for Countrey and Kingdome but to deliver his brother Loth this was a true zeale which the Lord drove in him he did not stand up and fight for Countrey or City and albeit he obtained it he desired it not but went again unto his own place 19. And here the Spirit in Moses speaketh very wonderfully and saith that when Abraham returned from the Slaughter that the King of Sodome met him and Melchisedech King of Salem brought forth bread and wine who was a Priest of the most High God possessour of Heaven and of Earth and blessed Abraham and Abraham gave him Tithes And though we finde almost nothing elsewhere in the holy Scripture of this Priesthood yet the same was really in the figure of Christ for the Spirit saith in another place of Christ that he was an High Priest in the order of Melchisedech 20. Thus the Spirit of God doth very secretly and mystically represent the Figure of Christ by Abraham and calleth him a King of Salem and a Priest of the most High God viz. a Priest of Salvation and the holy Vnction as it intimates in the SenSAll Tongue that is Christ hath blessed Abraham and brought him forth bread and wine viz. his flesh and bloud and is the high Priest before God that makes Atonement for Abraham and his children 21. For Abraham had managed the Sword of Gods Anger against the Heathen now came Melchisedech and blessed Abraham againe least the Sword of the Turba should lay hold on him and he gave him forth bread and wine that is the heavenly Ens which he would introduce into Abrahams Seed and change it into flesh and bloud and here he appeased the Fathers Anger in the Covenant as in the Type 22. For this Priest with Abraham is really to be understood in a spirituall manner for although Abraham might have externally a Priest after the same manner with him under the figure of Christ yet Moses saith he was a Priest of God and said to Abraham blessed art thou Abraham unto the most High who possesseth heaven and earth who hath shut up thine Enemies into thy hands here is none other to be understood but Christ who very often appeared to Abraham in the figure and blessed him alwayes for the Spirit in Moses calleth him also a King of Salem which is nothing else but a King of Salvation 23. And Abraham gave him Tithes indeed he might have such a Priestly Order with him to whom he gave Tithes but this King and Priest was he of whom he preached to whom Abraham gave tithes viz. the Tenth Property of the humane properties of the fiery tongue of the Soule and the Priest gave his bread and wine and his blessing thereinto viz. the Love-fire the Tincture of the light together with the heavenly Substantiality that so Abraham might receive the lights Tincture into the Soules fiery Tincture and become again a compleat Image of God which was separated in Adam with the woman therefore Christ viz. the womans Tincture gave him againe the lights Ens that so the male and female property might become one Image or person this the Spirit doth here signifie in Moses under the Royall Priest of Salem 24. For Esdra when he dictated the lost Bible in the knowledge of the Spirit of God to his Scribes saw this very well Note Esdra dictated the Bible that was Lost. 2 Esdra 14. and therefore the holy Spirit doth so set it down and we see very exactly how Esdras wrote the hystories of Abraham in the vision of the Spirit for the whole hystory of Abraham is delineated under Christs Person and is an Image or Type of Christ. 25. Abraham saw in the Spirit this Priest of Salem and when Abraham offered Sacrifice then this Priest was in the offering and offered to God for he was to make reconciliation for the world with an offering therefore he was a Priest of God 26. He brought Abrahams will-offering viz. his prayer and desire in faith into the holy Ens of God and in the same Ens viz. in the divine Essentiality heavenly bread and wine was brought to Abrahams Soul that it might eat at Gods Table till this Priest became Abraham that is did manifest himselfe in Abraham with the heavenly Corporeity viz. with the Soules food in the Right bread and wine CHAP. XXXIX How God appeared to
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.
out of the first Principle and here the Second Principle viz. the Love-fire came to help it therefore it must enter againe into its owne Root from whence it came to be a creature and be Tinctured in the power of the Love-fire in the divine light and be changed into an excellent pure divine Gold of which this Offring was a Type 23. And that the fowls fell upon the carkasses which Abraham drove away signifieth the hungry essence of the wrathfull property of the Anger of God in man which hungered after the humanity and would devoure the same into it selfe but the word in Abrahams faith drove away the Devourer from thence it should not be devoured but be offered that so one Essence might enter into another and overpower the other 24. The Offring of Christ viz. the humanity of Christ did indeed give it selfe wholly as an offering or Sacrifice into the Fathers Anger into his fires Essence but the Love-Spirit of God hindred the wrathfull Essence of the fire so that the fire could not devoure the humanity of Christ it took onely the Selfe-will of the humanity and brought it againe into the first universall Entire will out of which mans will was given him which had corrupted him and brought him to selfe-hood Here it was again introduced into the fathers will viz. into the first roote for so also Christ said when he in this condition or Tryall on the Mount of Olives Sweat bloud Father Thy will Luke 22.42 not my will be done 25. The divided word of mans property which had turned it selfe away from the universall perfection viz. from the ONE into a self-hood must enter againe into the ALL and be tryed purged and purified through the fire of God and live and move in the One viz. in the fathers onely will 26. The figure of the Servitude in Egypt signifieth that Christ in his members should be onely a pilgrime and stranger in this world and that the outward man which is of this worlds Essence should be subject to the dominion and power of this worlds essence and be plagued and alwayes accounted onely as a Carpenters Axe whereby men doe build the house 27. For a Christian man is even as Gods Hatchet wherewith God builds his house for an Habitation both as to the holy children and also to the Wicked they must build both inwardly from Gods spirit they build Gods Temple and outwardly with their hands they must be in Servitude for the outward Kingdome wherein they dwell is not theirs but the Heathens which have their Heaven therein and work therein in Gods Anger 28. As it was very fully and mystically told to Abraham that he should be subject to servitude in his children untill the iniquity of the Amorites was full so that herein we see very clearly how Gods children must serve the Amorites viz. the Gentiles untill they also obtaine their inheritance in the wrath of God and wholly accomplish their workes also in the Anger of God for a Building of the darke world for God said they should serve the Egyptians and have onely plagues for their reward untill they had accomplished and filled up their measure thus the wicked must wholly finish their workes and the children of God must be * * * Note embroyled also in servitude with them 29. Therefore deare children of God! albeit you oftentimes must serve wicked Lords and people and be accounted as Bond-slaves as it yet at present so falls out yet thinke that yee also serve God therein for as yee in your hearts and mouths doe build Gods Kingdome to your Possession so you must likewise with your hands help your Masters to build their Hellish Seat for yee are Gods instruments fit enough for all kinde of Structure you must not doe it from your choice and well-likeing but from the command of God you must doe it 30. For in that the Potent doe compell the poore and force them into servitude and slavery that he doth from his God viz. from the Kingdome of Nature from the Starres and from Selfehood wherein he buildeth up the house of his wonders to the Kingdome of nature this is his Office whereunto his God useth him and it is also a great Wonder before the Eternity but it ariseth from the divided Tongue where the properties entered into selfehood each in it selfe over which the strongest domineere unto all these viz. to the Kingdome of nature the earthly man I mean the outward man must be Subject else he * * * Note resisteth the Kingdome of Nature viz. the formed Word 31. Now it doth not belong to the children of God to resist or oppose but to doe all for Gods sake whereto onely God will use them they must thinke that they in this world and in the Eternity are Gods Servants will serve him in his Order or Ordinance 32. We doe not hereby judge or condemne the worldly Magistracy and Order but we shew the ground of all Mysteries Dominion and rule ariseth out of the Kingdome of Nature and may indeed enter into Gods Kingdome if it manageth its authority and power as a Servant of God in the Kingdome of Nature and not as a selfe-willed God who will doe what he please if Rulers acknowledge and behave themselves as Gods Stewards and officers in his Kingdome of Nature and transgresse not the Order of nature and doe not advance themselves higher then the office of nature sets them and so make themselves Petty-Gods to command and impose what their will and lust leads them to then well and good but if it be otherwise they shall finde it as God said to Abraham This People whom they must serve I will judge CHAP. XL. Of the Hystory and exceeding wonderfull Typification of Gods Spirit concerning Hagar Sarahs Maid and her Son Ismael and his rejection from the Heir-ship and Inheritance of Isaack WHosoever will read the Acts of Abraham Isaack and Jacob Gen. XVI and rightly understand what the Spirit of God doth signifie and meane by the same he must not looke upon them onely as an Hystory as if nothing else were couched therein then an outward atchievement or relation of an Act or thing done the whole Kingdome of Christ together with the Kingdome of Nature is therein set forth exactly not onely the worke of mans Redemption but also what men how or what in man shall possesse and inherit Gods Kingdome not as the Jewes boast that they alone are Gods people no! It is far otherwise God looketh not upon one Sort or Generation of mankinde but upon the Stem or Root of the Tree 2. In the two bretheren viz. in Isaack and Ismael Both Kingdomes are Typifyed viz. in Ismael the Kingdome of Nature and in Isaac the Kingdome of Grace and thus also in Esau and Jacob for at present two lines went forth out of Abraham viz. Japhets and Sems Ismael was the first as Japhet among Noahs children and so likewise Cain among Adams children
these point at the Kingdome of Nature which hath its Originall out of the Fathers property and must alwayes be the first if a creature shall be brought forth or to the producing of a creature 3. Afterwards comes the Kingdome of Grace which taketh in the Nature as first there must be a fire ere there be a light the fire begetteth the light and the light maketh the fire manifest in it selfe it taketh the fire viz. the nature into it selfe and dwelleth in the fire 4. The like also we are to understand concerning the two properties of the humanity viz. in the Two Principles according to fire and light viz. according to the Fathers and Sons property according to the Anger and according to the Love both which are in one essence 5. But being mans will had subjected it selfe to the Kingdome of Nature the kingdome of nature did now also represent its property in mans Image to the Highest God especially in this wonderfull Man Abraham in whom the Spirit and Word of God moved it selfe now the figures of the Eternall Principles viz. of both wills were represented out of one man to the word of God which had brought forth and formed all essences viz. the revolted disobedient will in Ismael and the holy obedience which sprung forth from the Power of the received word of faith in Isaack 6. Two types were here set forth viz. in Ismael the poor sick distempered evill corrupted Adam fallen from the will of God and in Isaac the Image of Christ was represented which was come to help the poor corrupt Adam and to introduce his Apostate will into death and mortification and purifie the same again in the fire of God and regenerate it anew in the Love-fire and in the first Onely eternall will of God where the Father and the Son are one onely will and essence in the wrathfull Anger-fire and in the Love-light-fire 7. For with the motion of the divine property when God moved the Nature and creaâ—ed the creatures the two properties viz. of the Love and the Anger in nature did sever themselves so that the mystery of God viz. the invisible spirituall World might be manifest and come into a wrestling Love-striving sport in the strife and Counter-will 8. For if there were but one onely will then all essences would do but one thing but in the Counter-will each exalteth it selfe in it selfe to its victory and exaltation and all life and vegetation stands in this contest and thereby the divine wisdome is made manifest and comes into form to Contemplation and to the kingdom of joy for in the Conquest is joy but one onely will is not manifest to it selfe for there is neither evill nor good in it neither joy nor sorrow and if there were yet the One viz. the onely will must first in it selfe bring it selfe into a contrary that it might manifest it selfe 9. The like also is here to be understood concerning Isaac and Ismael for Christ must be born of Abrahams seed and the corrupt man must also be born out of this Abrahams seed whom Christ should help and save 10. For Christ viz. Gods word and will took unto him on his holy heavenly Ens mans revolted Ens and will and brought the same in him into the mortification of selfhood even into the Root whence man 's revolted apostate will did arise in the beginning of his creation viz. into the wrath of the eternall nature into the Fathers property as to that nature and regenerated the revolted humane will in the same fire through the Love-fire and united or Atoned Gods Love and Anger viz. the divided nature in the humane will which nature in the creation of the world had introduced it selfe into a Contrary to the manifestation of the Wonders 11. Now understand us here aright according to the very acute depth Christ must be the King and Hierarch viz. the Humane Prince in the Eternall Kingdome and the Kingdome was his own Peculiar now his Subjects viz. his Servants must be other persons then He all which must introduce their will into him as into one Stock He must be the Tree which should give to his branches viz. to the rest of mankinde Sapp Power and Will that so they might bring him forth fruit but being the branches on his Tree which was himselfe were become Evill he gave himselfe into their evill essence and put forth his power and vertue in them that so they might become good again and flourish in him 12. And that this might be effected the Tree and the Branches of the Tree must be distinguished or â—everized that so the wonders of the formed wisdome of nature in this Tree might not cease and come to nought for which wonders sake God had moved himselfe to the creation and severed the will of nature viz. his formed word into a Contrary 13. Isaack was conceived in the Ens of Christ viz. in the apprehended or formed word of Faith of Abrahams Ens in the faith and stood in the figure of Christ he was not wholly and onely out of the heavenly Ens but out of both together out of Abrahams Adamicall Ens and out of the conceived or apprehended word of Faith and Ismael was out of Adams Ens of Abrahams own nature according to the corrupt property he was wholly out of the essence of Abrahams soul and spirit but not out of the apprehended word of Faith which passed upon Isaac 14. Now Ismael was even as his father Abraham before the conceived word of faith and should also take or receive that same word of faith in the desire out of Isaacs heavenly divine innate or imbred word and bring it to a Substance of faith in him for God anointed the humanity of Christ and the humanity of Christ anointed his boughes and Branches viz. those who also bring their desire into him and so they also come even to the same â—â—â—ction wherewith God anointed Abrahams seed in his faiths desire 15. Thus the figure of Christ was represented in Isaac and Adams figure in Ismael and in Abram God and Adam did stand as t' were opposite God received Adam again in Abram into his Covenant word and will and out of this same Covenant word and will which Abraham received of God in which Abram was justified Christ was born who received Ismael and all the poor corrupt children of Adam who do but introduce their desire into him into his word and heavenly Ens and delivered them to his Father viz. to the bosome of Abraham into which his Father had imbosomed or immersed the eternall holy word of divine Love wherein standeth the Compassion over us the children of poor Eve 16. Thus understand us now aright in this concerning Abrahams Bond-woman and concerning the Free What doth that mean which was said to Abraham * * * Gen. 21.10 Gal. 4.30 The Son of the bond-woman shall not inherit with the free it was not onely spoken concerning the outward inheritance
found Grace in thy sight passe not away from this Ens of faith viz. thy servant 11. For Abraham was now in the Spirit and spake from his faith 's Ens in Christs humanity and before him stood the Type and Image of Christs Deity and said in the great humility of the humanity of Christ Let a little water be fetched and wash your feet this is the great humility of Christ who washed his Disciples viz. his childrens feet as these three men here were washed signifying and pointing out that Christ should wash with his bloud the feet of Gods children who should be born of these three men viz. of the Trinity of the Deity whereby they might come to God 12. And he had the three men rest under the tree This now signifieth the tree of life under which Gods children should sit down and then he would bring them a morsell of bread to refresh and comfort their hearts and afterward they should go that is when Christ hath washed his childrens feet with his bloud whereby they are able to go to God viz. the holy Trinity then he giveth them a morsell of Bread that so they may recreate and Strengthen their hearts that is he giveth them the bread of life viz. his heavenly flesh for food so that they wax strong and are able in the divine Power to go from Abrahams earthly â—ent through this world in Gods Anger to meet the Lord and bow themselves before him as this figure signifieth 13. An he saith further For yee are therefore come to your Servant understand it thus the holy Trinity was here at this time represented in an Image of our humanity and Abraham stood in the type of the humanity of Christ even as Christ and his children are in reference to each other the holy Trinity leadeth the children of Christ in the divâ—ne drawing to the humanity of Christ and now these three men stood there in Our stead before Christ viz. before the figure for the Father draweth them to Christ and through Christ * * * Or in to the Father they are washed and atoned in Christ therefore now said Christ to the three men which God represented to him in his person even Therefore are yee come to your Servant 14. For Christ must be our viz. these three mens servant and God bringeth his three men viz. us who approach unto him in himselfe viz. into the will of the holy Trinity unto his Servant the Man-Christ that so he may wash and feed them and then they are able with boldnesse and confidence to come unto the holy Tri-une Deity 15. And the Men said to Abraham Do as thou hast said that is Christ offereth himselfe to his Father viz. to the Three-One God for a Servant understand the word which the Three-one God did in-spire into Adam concerning the bruiser of the Serpents head offereth it selfe for a Servant unto the Three-one God viz. unto the children who should possesse the kingdome of heaven now the Tri-une God saith Do with these thine and my children as thou hast said that is with these children which are now set before thee for they shall be Angels and thou shalt thereunto help them for I am therefore come in them unto thee now do as thou hast said 16. Here God fully gave the man-Christ to accomplish the Consummatum with them as he had said and the whole entire excellent and holy figure of the new-birth is therein emphatically and lively set forth and it shews how the holy Trinity doth delight it self with figures concerning the Word incorporated and inspoken into Adam and now opened in Abrahams Ens of faith and sets it forth with types and playeth in figures with this Christ who was to come where God representeth the person of Christ in Abraham and the children of the new birth whom Christ should beget anew in the person of the three men viz. in the Three-one Deity which bringeth them through Christ into it selfe and placeth them in the Angelicall Quire as these three men did appear in the form of three Angels and also in the person of the holy Trinity signifying that the holy Trinity would dwell in these Angelicall men and that they should be the Image viz. the manifestation of God 17. Abraham commanded to take three measures of fine Meal and to knead it and bake cakes that the men might eat what doth this mean these three men had no need of any such eating it is the figure of mans regeneration the three measures betoken the three Principles viz. the three worlds in man the fine meal pointeth out the heavenly humanity viz the divine heavenly Substantiality that this heavenly and divine * * * Or Essences Substantialities property should also be kneaded mixed with ours disappeared in Adam and a divine Cake viz. sweet bread for food of Gods children should be baked thereof understand in the fiery heat 18. When Christ stood in the fire of his Fathers Anger viz. in hell then these sweet cakes were baked for Gods children which they should eat and the three measures are now the three worlds viz. the whole man without the Serpents and beasts property which shall be mixed with the divine Ens into a * * * Or Batch lump and cakes baked thereof this is now Christs flesh which he hath joyned or mixed with our humanity and giveth us now the Sweet cakes thereof to eat viz. the heavenly flesh here the Holy Spirit did play therewith in the figure 19. And Abraham ran to the Herd and made ready also a calfe tender and good that is he gave it to his young man to dress it O thou wonderfull God! how much doth simplicity please thee how plainly and simply dost thou represent the great mysteries unto us I thank thee that thou shewest me unworthy man such things wherein the whole world is blind O God open thou their eyes I pray that they may see and turn unto thee and enter into humility 20. The tender Calf which was made ready for this Meal is the Limus of the earth viz. the outward man which is before God as a Beast understand it is a * * * Marvellous or wonderfull wonder-Beast like as the whole outward world before the divine understanding is onely as a beast wherein God formeth himselfe with the holy spirituall Ens into an externall Body to the manifestation of his deeds of wonder both of Love and Anger which figure of the outward world viz. the divine Beast shall * * * Note What shall arise at the Resurrection not be wholly turned into Nothing but the vanity onely shall be separated from the Good into the kingdome of darknesse 21. In like manner God will not wholly cast away the divine Beast on man which indeed dyeth heere but onely the introduced Serpents Ens and the vanity of the dark worlds Essence the divine wonder-Beast which is the Servant of the divine spirituall Image and
* Extra substantiam without the Substance is the being Above for without the Substance or matter there is all Above No below that which is under the Substance is also above 10. Now the Cry of the Sodomites was come before the * * * Or Highness Above viz. before and into the first Principle where the * * * Or Highness Above doth conceive or comprehend it selfe out of the Nothing in the first Eternall beginning viz. to a nature and formation of the Powers or Word and Gods formed word or voyce out of the Fathers and Sons property out of Love and Anger which had betrothed it selfe by promise to be a Christ to man and formed it selfe into a divine Ens heard the Cry in the property of the Anger wherewith he is a Judge of the wicked Ens or ungodliness 11. Therefore said the Father I will come down that I may see whether it be so or no that is he came down that is * * * Or from on High out of the Above with that formed Hearing of these three men in the Ens which God had formed to be Judge of the world which was to become the Christ. 12. For this Ens was to be creaturall in the Person therefore it was formative in an Angelicall manner in the conceived word of the promise and therewith it came from above that is out of the Above viz. out of God out of the unchangeable God and heard first in Abraham into the Ens of the Covenant into the Aym or limit of his Covenant with his Love and with the Anger viz. with the Hearing of the fire he heard into the iniquity and vanity of man and saw with the Anger what they did that is his wrath saw essentially into the vanity of man in manner as an incentive fire should arise in any piece of wood or fuell and would devour the wood so likewise God looked with his Anger-Eye in the formed Ens through the same judiciall word in Christs Ens wherein he will judge the world into the wicked infection and will of the children of Ham at Sodom and Gomorrah 13. For when God had set before him in Abraham the new birth of his holy children out of his Love-Ens he also set before him the Judgement in his Anger Ens how he would through this Christ prove the wicked in the fire 14. And the judgement upon Sodom is a figure of the Last Judgement As the three men which came before Abraham were a figure of our new Angelicall humanity where God dwelleth in man so was also his Anger in the wicked and we see here that God will Judge the Devills and all wicked men by the Children of the Saints as he now did represent the figure of the Judiciall Office in an humanity of three and destroyed Sodom and Gomorrah from the world 15. Also God said to Abraham How can I hide from Abraham the thing which I do It was hidden unto the Earthly Abraham but unto the heavenly out of Gods Ens God would not hide it and here he set forth the figure of his Love and his Anger viz. the humanity of Christ in the great humility and Love and his truth and Righteousnesse in the Two Angells 16. For thus saith the Text in Moses Chap. XVIII from the 22. to the 25 verse And Abraham stood yet before the Lord viz. before these three men which he here calleth onely one and came near to him and said Wilt thou also destroy the Righteous with the wicked peradventure there are fifty Righteous within the Citty wilt thou also destroy them and not spare the place for the fifty Righteous that are therein that be far from thee to do so to slay the Righteous with the wicked and that the Righteous should be as the wicked that be far from thee that thou who art the Judge of the whole Earth shouldst so judge 17. This is now the very excellent and pregnant figure how Abraham in the Ens of faith in Christs Person and Spirit cometh before God viz. before the Tri-une God before the Severe Righteousness of God and will reconcile and atone the Father and prayeth for his children which dwell among the Company of the wicked that his Father would be pleased to spare that place where yet righteous people dwell from Rebuke and draweth his Mercy into his Righteousness and saith Thou wilt not so judge who art the Judge of the whole world 18. This figure is nothing else but God in his Righteousness and God in Christ with his Mercy Here the two types stand both together what should it else mean that a man would withhold God from doing what he please 19. The Man Christ doth withhold Gods righteousness and severe judgement from falling on the crew of wicked men else they had been devoured at the first disobedience in Paradise this is he which cometh before God and into God viz. into Gods Anger for he is of God and therefore he can come before God draw neer to or intercede with God 20. That is the formed word viz. the creature standeth before the judgement and sits in judgement and suffers not the Anger to judge so long as there are righteous people as is here to be seen If there had been but ten righteous persons God had spared them indeed there were but Three persons onely which were righteous before God viz. Loth with his two daughters his wife was also not fit or capable of this mercy therefore although she went out of Sodom yet she remained still and was turned to a pillar of Salt as shall afterward be cleared and expounded 21. Abraham that is the Spirit of Christ entreateth so far with God that God would spare all these places for ten persons sake but they were all revolted and gon astray save his brothers Son who was a stranger among this people whom God first brought out before he enkindled the wrath 22. The Spirit here speaketh very covertly and hiddenly in Moses and Esdras who wrote again these Acts in the Spirit of God Note Esdras wrote the Book of these Acts viz. Genesis c. after that they were lost among the children of Israel and we here see very fully and pregnantly how exactly and punctually the Spirit here aymeth at the figure in Abraham and pointeth out what thereby is to be understood 23. For at the Appearance unto Abraham he speaketh of three men and here he speaketh of two Angels which went towards Sodom and destroyed the Cities to signifie that the person of Christ is the Third which went not along for here onely two went viz. Gods Truth and Gods Righteousness viz. the judgement and the truth the judgement remained * * * Vpon Gen. XI X. vers 1. c. in Sodom and the Truth brought Lott out 24. And when both these Angels at Even when their time was out and their day passed came to Sodom Lot sat at the Gate and when he
saw them he arose up to meet them and he bowed himselfe with his face towards the ground and he said Behold now my Lords turn in I pray into your servants house and tarry all night and wash your feet and ye shall rise up early and go on your wayes but they said nay but we will abide in the street all night and he earnestly entreated them and they turned in unto him and entered into his house and he made them a Feast and baked them unleavened cakes and they did eat 25. If we should declare and explain this in its right understanding then we would express it after this manner the cry of the Sodomites was the Curse which Noah laid upon Ham when he cursed him by reason of his unchast wanton beastial Eyes and desire this same cursed beastiall spirit had propagated bred up it self in the malicious prophane wholly earthly and serpentine property in the flesh and soul of this generation of Ham so that it had established it selfe in a Kingly Dominion under which they lived more like to Beasts then true Men. 26. This Cry of the cursed Serpents Ens grown up to its full height in the Anger was made manifest and sounded aloud in its Mother viz. in the Anger of God in the dark worlds property and had awakened the judgement upon and in it selfe and now God sent his judgement upon the Serpents Ens this was now the time of Enos his hidden and at present opened Seal as it is before mentioned concerning the Seaven * * * The 30 Chap. of this Book vers 36. Lines or Generall junctures of time where his mystery was at the end and was now revealed as a Sound of his preaching in the word of power both in Love and Anger 27. As in Abraham in Love for here the formed word which began to be taught in the dayes of Enos did now manifest it selfe in the formed pregnant and Grown Ens or being in Abraham with the promised and holy Seed of Faith And in the children of iniquity who were of the generation of cursed Ham the property of the Anger did here manifest it selfe out of Enos his Preaching wherein he threatned Gods judgement and Rebuke this same was now grown up in the children of iniquity and brought to Substance 28. And now seing the Seal of this Enos did open it Selfe being his mystery was at the End and was forthwith to be manifest according to Love and Anger thereupon each property set forth its Substance to the divine Contemplation viz. whatsoever the word in the Love Ens had wrought under the sound or voice of Enos and also what the Sound of the denunciation of the Anger of God had wrought Here now the Essences of both properties did open themselves and set themselves into the judgement to the finall sentence of the righteousness of God Now in this finall Arbitration or determination of the divine Justice viz. in Abraham there stood Christ in the judgement of Enos his Preaching of Repentance and in Enos his threatnings of plagues and punishment the earnest and severe judgement of God viz. Prince Lucifer did there stand in the judgement in the children of the curse in Ham to execute the fame in the wrath of God as a servant of the house of darkness 29. For God said to the people of Israel on Mount Sinai * * * Exod. 20.5 I will visit and punish the iniquities of the Parents upon the children even unto the third and fourth Generation which is here to be seen in Ham Noahs Son here came first the curse of Noah into Judgement 20. And here two Angels were sent that is in the power and might of the judgement in Christs stead being Christ was not yet in the flesh and in Office for Christs Office continued in Abraham before the Lord and prayed for the Rebellious men of Sodom and Gomorrah 31. But when they were tryed in the judgement viz. in the Office of the Love of Christ before the Lord whether there were any men of Sodom who were capable of the office of Christ in the Love and yet none were found then the office of Christ in Abraham remained behinde and went not unto Sodom but the Office of divine Righteousness and truth went in the form of two Angels to Sodom and looked very intimately into their essence and being and proved the same in it selfe as it is to be seen that as soon as these two Angels came into the Citie the property of the People did open and manifest it selfe and they would have these Men brought forth among them 32. For these two Angels had stirred up or moved their properties and set them in open view before the Lord to see what was in them and then they found that they were onely beastiall unchast lewd murtherers which brought them into judgement and now they must be judged according to their Essence 33. But that the Spirit in Moses signifieth That Lot sate at the Gate and knew these Angels and entreated them earnestly to turn in unto him that so he might wash their feet and bake them cakes and that they did eat and yet at first did deny to turn in unto him The same is a very hidden mystery for it is the Spirit of truth and righteousness which Lot knew very well for it was moved in the Essence and entered first with the Tryall into Loth and when as he humbled and bowed himselfe before the Lord he was proved and found upright in himselfe 34. But the truth did first refuse to go into his house with the Righteousness viz. with the judgement and would remain in the street for it was because of Lotts wife who when she was proved and the judgement passed through her was cast as to her Temporall life for she continued in the judgement as a * * * Prima Materia first matter viz. as a Sulphur Mercurius that is an * * * The hard Astringent impressed matter of the judgement as a transmutation into the first Essence out of which the Body was created 35. Yet not so soon before the execution of the judgement but when Lot went with her out of Sodom and the judgement began she drew the judgement back again on her as is to be seen in the judgement which then laid hold on her for it had taken her in the probation 36. Yet the Command was given her not to look back and so she might have overcome if she had forthwith entered into Repentance and broken the evill earthly will and fallen down with Lot at the Lords feet and this was the cause that the two Angells refused to turn in unto Lott 37. And by Lotts wife the earthly Matrix is signified which shall not go along through the judgement although it must help to work and bring forth fruit as an instrument yet it is not in its outward form chosen unto the kingdome of heaven for it was adjoyned to Eve
so that the spirit might do what he would and they onely were an instrument 45. And that they did understand that the father was sanctified and they willingly would conceive of the holy Seed appeares in that they said There was not a man upon the earth who could come in unto them after the manner of mankinde and therefore they would lye with their father that they might preserve Seed there were indeed many upon the earth but none was capable of this Seed but these his daughters this the spirit in them gave them to understand 46. Therefore we ought narrowly to observe what it means when the spirit in Moses draweth a vail before his face that it doth not appeare wholly pure before God and yet for the unavoidableness sake it must be so 47. And we ought not also to judge in the deeds of God according to Reason for Reason looketh onely upon the outward and understands nothing of the inward it knowes nothing of the Root of this tree and of its Boughes and Branches from whence each Branch or People must take its unavoidable rise and Originall CHAP. XLV How God lead Abraham very wonderfully and how he alwayes stood by him in Temptation and defended him what wee are to understand hereby ABraham must be onely as a Pilgrim upon the earth Gen. XX. and travail from one place unto another and dwell in Tents and was every where Tryed and Tempted his wife Sarah was twice taken from him but wonderfully protected and preserved of God as once by Pharaoh in Egypt and then by Abimilech King of Gerar but both times protected by God 2. And now that Abraham viz. the Stock and beginning of the conceived Ens of faith in which Christ was understood must thus wander from one place to another and could have no abiding place upon the earth and moreover must stand in fear and Temptation the same is the true Type of Christendome upon the earth how the same should not be bound unto any certaine place Not unto any People that God did choose thereto in a peculiar manner but that Christ was given with his Gospel of the Kingdome of God to all Nations 3. And how he would wander with his knowledge from one people to another and have no where any constant abiding place with a people but be among the Nations with his children upon the earth onely as a Sojourner or Stranger and how they would continually try to destroy * * * The true Christians Christendome among the Nations and cast reproach upon it as they would sinfully reproach Sarah Abrahams wife 4. And how the Christians should be continually tempted and exercised of the Nations and plagued with Contention and warre also how Christ would goe with his Gospel from one people to another when they should be weary and glutted with the same and hold it onely for a Custome and a common ordinary thing and so they would grow wholly blind in it and make onely a * * * A work of prating and fair spoken discourse fine devout lip-labour thereof and suppose to finde out Christ by their accute disputations and Arguments 5. And then he would depart with the understanding and spirit from them and come unto another People which also would be onely fleshly and account and look upon Christ externally as a meer Man as Pharoah and this King Abimilech looked upon Abraham and his wife and desired to have carnall knowledge of Sarah by reason of her beauty which did signifie and denote that they would put on Christ in the flesh in an outward beastiall manner but not in power and spirit 6. As it is here to be seen in Abimilech and also in Pharoah that when they desired to know Sarah carnally that the Lord came in among them with punishments and plagues and shewed them his Angry countenance shutt them up and dismayed them as if he bound them with the chains of his might and made their women barren and terrified them with visions and presages as he did to this Abimilech and threatned him with Death in the Dream and made known unto him that Abraham was a man of God and how he was blessed of God 7. Through which means God brought the Nations to the faith for when he came unto a fleshly unbeleeving People then he shewed himselfe in power and wonders which the carnall Nations seing did convert themselves and turn unto God 8. Thus Abraham must be a Type of Christs Kingdome upon the earth and go up and down from one People to another whereupon the people which he left did yet boast themselves of Abraham and called themselves after his Name but were onely historicall children brought forth of strange women without Abrahams faith and spirit 9. Thus also it hath fallen out in Christendom when they have been * * * Negligenâ— of weary of the spirit of Christ and made onely a prating business thereof the Spirit of Christ hath then departed and hidden it selfe from them and then these people have indeed stood yet in the History and boasted themselves to be Christians but have been indeed onely the children of the Bond-woman viz. of Hagar and the sons of mockerey who with Disputing and wrangling about Christs Name and will have mocked scorned reviled contemned reproached and branded each other for Hereticks and meer Ishmalites have risen of them 10. As it is as plain as the day that now men go from the scorning and reproaching each other to the Sword of murther and will wholly slay and root out Christ in his members and set the Babylonicall Tower in Christs stead whereby a man shall be able in selfe-will and power to climbe into heaven so that a man need not enter in through the mortifying of the old evill man but may be able to come in after a fine hypocriticall way with the Selfehood of the evill man or indeed as outwardly adopted children covered with Christs purple-mantle where yet the will of Selfe is unmortified and cannot truly come to God 11. Now as these people were afterwards judged when Abraham departed from them they being onely mockers of the children of Abraham as may be seen in Pharoah and the Heathens also especially in the Land of Canaan so likewise it hath hapned to the Christians that these Nations which continued onely under the Name of Christ and yet were onely heathenish in the heart were alwayes judged and banished by such heathenish People as may be seen by Asia Egypt and Griece and many other Nations besides how God hath pulled off the Mantle of Christ from them as verball hypocrites and mockers of Christ and given them a darkned heart and understanding of the Kingdome of Christ and â—ast away their Candle-stick that they could no longer say we are Christians and belong unto Christ but Turkes and Barbarous People begotten of the wild Tree of nature 12. Thus Christ must here in this world wander onely as a light from one people
wilt not deale * * * Vnkindly unfaithfully with me nor with my children nor Grand-children but according to the kindness which I have don unto thee thou shalt also do unto me and to the Land wherein thou art a Stranger And Abraham said I will swear And Abraham reproved Abimilech because of a well of water which Abimilechs Servants had violently taken away And Abimilech answered I know not who hath don this thing neither didst thou tell me neither yet heard I of it but to day And Abraham took sheep and Oxen and gave them unto Abimilech and both of them made a Covenant together and Abraham sett seven Ew-lambes of the flock by themselves and Abimilech said unto Abraham what mean these Seven Ew-lambes which thou hast sett apart by themselves And he answered Seven Lambes thou shalt take of my hand that they may be a witness unto mee that I have digged this Well Whreupon he called that Place Beer-sheba because they there sware both of them and thus they made a Covenant at Beer-sheba then Abimilech rose up and Pichol the chief Captain of his host and they returned into the Land of the Philistins And Abraham planted trees in Beer-sheba and preached there of the Name of the Lord the Eternall God and was for a long time a Stranger in the Land of the Philistines This figure seems outwardly as if Abimilech was afraid of Abraham being God had given him to understand in a vision that Abraham was a Prince of God thereupon he desired a Covenant and Oath from Abraham least he should root out him and his Posterity 3. But the Spirit of Christ under the vail of Moses hath ciphered out before him far another figure wherewith he alludes and prophecieth for under all the Acts of Abraham which the Spirit of Moses hath written down we are to understand a twofold figure viz. externally an history relating something don and under that same history the Spirit of Christ in the Covenant doth so aptly and exactly sett its figure as if he played therewith 4. For the place here mentioned is even the same whither Hagar fled with Ismael it is even the same Beer-sheba and the same fountain of water signified which the Angel shewed Hagar which Abraham that is Christ digged where afterwards Christendome * * * Or called on preached of the Name of the Lord the Eternall God in Christ by this well of water in Beer-sheba 5. And the Covenant betwixt Abimilech and Abraham is the Covenant of Christ with the humanity where Abraham that is Christ sware that he would not destroy the humanity as he also said when he came into the flesh that * * * Joh. 3.17 he was not come into this world to condemne the world but to save the world that is to bless and keep Covenant The inward holy figure stands thus 6. Abimilech and Pichol who spake with Abraham concerning the Covenant the Spirit doth here represent in the Type of God the Father and then also of nature King Abimilech points at the Father in the soules property and Pichol his field-Captain points at nature viz. Gods Officer both these approach to the Type of Christ viz. to Abraham For mankinde was given to this Christ he should be a Prince of God in and over the humanity 7. Now Nature had brought it selfe out of the Fathers property into false lust understand in the humane nature for it desired to manifest Sarah viz. the free woman understand the heavenly virgin-like matrix in the earthly beastiall property which came to passe in Adam when he brought his female property into a beastiall lust now the Spirit here in Moses doth hint at this figure and representeth under King Abimilech Adam in the Fathers property and nature 8. As Adam lusted to manifest himselfe with his female property viz. with the mother of the holy birth in the earthly beastiall mother or to prove try and tast in the Tincture of Venus the root or the ground of the third Principle So here King Abimilech in the same nature understand the masculine out of the Fathers property did lust after the mother of the Covenant which was now moved in Sarah to know the same which the holy God would not have and therefore came unto Abimilech and terrified this nature of lust and threatned punishment and destruction to it 9. Now understand in King Abimilech the Soul out of the Fathers property and by Pichol understand the outward nature viz. the third Principle which is the field-Captain or Servant of the King viz. of the Soul and by Abraham understand Christ in the humanity or in the Ens of the faith of the Covenant as the Spirit signifieth and setts forth pregnantly by way of allusion in this figure 10. God the Father bringeth the poor Soul viz. the King of the humane property unto Christ after that it had given it selfe to lust with its Servant viz. the body of nature and now the Soul speaketh to Abraham in the figure of Christ Wherefore didst thou not tell me that God was in Sarah viz. in this Image wherefore didst thou not say unto me that she was thy wife understand Christs wife which is called the Womans Seed in this mother for I had almost hainously offended towards her 11. Understand the Soul of Adam knew not Christ in its heavenly matrix in the Tincture of Venus it thought that it was the fair pleasant child therefore it went with this holy Tincture into selfe-full lust but now when God shewed the Soul this holy Tincture in the Covenant then the Soul said I did not know it viz. that this female property as it was in me was Gods wife who bringeth forth by it and spake by the field-Captain viz. by the outward nature to Abraham in Christ. Take now thy wife viz. the heavenly matrix in me for lo God is with thee in all that thou dost that is I will restore again unto thee whatsoever I have taken into my Selfe-possession viz. the matrix of the divine worlds property which is closed up in me and now awakened in thee take it it is thy wife and when Abraham understand Christ took the same * * * Gen. 20.17 Then all the women and maids of Abimilech and his Servants understand the daughters of Eve were healed in the Heavenly matrix through Christs wife viz. through Sarah in the Covenant that they again might bring forth Gods Children 12. Now the Soul in the Fathers property spake to Abraham in Christ being * * * Mat. 28.18 all power over the humanity was given unto him Swear unto mee by God that thou wilt not shew any * * * Or Vnfaithfullness un-kindness to me nor my Children nor my Nephewes but according to the kindness that I have don unto thee do thou also unto me and to the Land wherein thou art a Stranger That is as if God the Father in the Soul should speake with Christ
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
God would provide himselfe a Lamb for the right burnt-offering and hereby he secretly points at the heavenly humanity which God would introduce into Christs humanity viz. into our humanity which should be the Patient Lamb that God would provide for himselfe which Abraham had already apprehended in faith and hints at 18. And that the Spirit of Moses saith They went both of them together understand unto the offering betokens our Adamicall humanity and Christs heavenly supernaturall humanity of divine essentiality that both these should go together to the offering of God as Christ offered on the Cross his heavenly humanity in our humanity to the Father and with the heavenly reconciled ours captivated in the Anger of God and preserved it in the fire of Gods Anger as the Gold is preserved of the Tincture in the fire 19. And when they came to the place of which God had told him Gen 22.9 10. Abraham built there an Altar and layd the wood in order upon it and bound Isaac his Son and layd him on the Altar upon the wood and Abraham stretched forth his hand and took the knife to slay his Son This is now the right Earnestness viz. the figure how God would binde his Son by Adams children viz. by Abrahams children the Jewes that is he would binde our Sin and lay it upon the wood that is hang it on the Cross viz. on the figure of the holy Trinity which was become in man an woodden earthly Cross whereas before the life's cross viz. the figure of the Deity was spirituall and holy in Adam but in the earthly lust it had made it selfe earthly and as t' were woodden thus also the death viz. the dying of the holy Cross in man must be again offered up to God upon a woodden earthly Cross and be again changed out of the earthly death into the holy spirituall figure 20. Christ should not be slain but hung up on the Cross pierced through in his hands and feet for the Anger of God was awakened in the conversation and workes of our hands and feete and therefore also Isaac in the figure of Christ must not be slain and also burnt for he was not the right one but the figure onely in our humanity for he could not accomplish this offring in its powers and it denotes that we are indeed bound with Christ and laid upon the wood and also must dye for Christs sake but with our death we cannot attain this offering as Isaac also could not effect that but the Ens of faith in Abraham and Isaac out of which Christ arose the same did effect it and can yet now in these dayes effect it in the Christians in Christ in his humanity in us 21. And as Isaac was represented in Christs figure as if he were to be the Sacrifice even so Every true Christian must with Isaac enter into Christs figure he must willingly resigne himselfe into Christs death and binde his Sin with the will in the Spirit of Christ and offer it upon the Altar of Christ and with a full and free will dye wholly to Sin then cometh the voice of God as it came to Abraham and to Hagar in the wilderness of Beer-sheba and saith Do not any thing to nature viz. thy Son now I know thou beleevest God 22. But it must come so far with the penitent Sinner as here it did with Abraham and Isaac where Isaac was layd ready bound upon the wood and Abraham took the knife to slay him There must be a very reall sincere earnestness in this matter the sinfull man must binde the Sin with all his thoughts and minde and give himselfe wholly into the process that he will now dye unto Sin and offer it up in faith and confidence to God in Christs death he must take the knife with Abraham into the hand that is he must wholly take and fasten into his minde to Do the work of earnest Repentance in dying to Sin It must come to the reall and effectuall practice and not onely come before the Altar and say I am a Sinner God hath offered Christ for mee and yet keep the sinfull will but he must binde sin in Christs death and lay himselfe wholly with all power and strength on the burnt-offerings Altar upon the wood 23. The evill earthly will must be bound and resigned up with Earnestness and cast upon Gods Altar in Christs death and be also offered up in Christs dying and not onely comfort the sinfull man and flatter it with Christs death saying God takes away sin from us in Christs satisfaction and merit wee need onely comfort our selves therewith and apply it from without to our selves no no but wee also our selves must dye to sin in Christs death and put on Christs offering in his death and as an obedient Isaac wee must cast our selves on Gods mercy in the spirit and will of Christ and arise in Christ in and with him that God may justifie us from the Altar of sin-offering with Isaac in Christ which is the true offering in the figure of Isaac 24. Not as Babel teacheth There must be an entire and sincere earnestness and not onely a comforting and applying promises of consolation but we must with Abraham obey God and then we put on Christs suffering and death and Christs death avails onely in us and here 't is truly said Yee are saved by grace in Christs merit The will of Selfe attains it not but that which entereth into Christs death and dyeth it must come to the death and mortification of the own selfe-will the Soules will must be an utter destroying enemy to Sin in the flesh viz. to the lust of the flesh there must be an opposite enmity between them else Christs death is * * * Note To whom Christs death is not profitable Gen. 22.11 not at all profitable to any 25. And Moses saith The Angel of the Lord called unto him out of heaven and said Abraham Abraham that is when man resigneth up his will wholly and willingly desireth to obey the voice of the Lord having given himselfe into Christs suffering death and reproach that he now will in the cross and suffering hold still and stedfast to God under Christs Red * * * Ensigne Banner then God calleth man with a * * * Twofold double voice as here he did Abraham where God said unto him Abraham Abraham that is he calleth to him in his own Voice in his word and also in the voice of the humane Essence that is he openeth to him the divine hearing in himselfe so that he heareth God from without in his word of his Servants and also from within in his own life's word viz. in the SensVAll Voice which was divided in Babel by the children of Nimrod and formed into the spirits of letters where the mentall Tongue was then compacted Here it ariseth again in the uncompacted SensVAll Tongue so that man heareth what the Lord speaketh in him of
the will to the Selfehood or ownhood of this world and although the flesh be disquieted being it must forsake what it fain would have yet the true nature and the Soul must not give heed to it Also it must not take care for the sake of the flesh where that should have its maintenance but commit it to God and go on in his calling as a day-labourer in the Service of his Lord and Master and let God take care for the Ram and give it what he please 33. And the Angel of the Lord called unto Abraham out of Heaven the second time and said by my selfe have I sworn saith the Lord Gen. 22. v. 15. to the 19. because thou hast don this thing and hast not spared thy onely Son that I will bless and multiply thy Seed as 〈◊〉 â—tars of the Heaven and as the Sand that is upon the Sea-shore and thy Seed shall possesse the Gate of his enemies and through thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce and so Abraham returned to his young men and they rose up and went together to Beer-sheba and dwelt there This is now the Seal of Faith when man hath wholly given himselfe up to God then God sweareth unto the humanity by him selfe that he will blesse man that his life's essence shall thence forward spread forth it selfe in his Power and grow unto a great Tree of divine Essence in the wisdome whose fruit and knowledge shall be infinite and innumerable as he sware unto Abraham that out of his body or life's essence many Nations should arise also how his life's essence should possess the Gates of the enemies viz. of the Devill and Death as heere he gives a full and pregnant hint concerning Christ and his Christendome how they should destroy the Devills Kingdome and break down his Gate in man This the faith in Gods children is able to do 34. For so soon as the iudgement of the earthly man hath been held in the penitent man so that the Soul rejecteth the will of the evill flesh viz. the will of the Animal Soul and brings it into judgement to the condemnation of death and resignes it selfe up wholly unto God then God sweareth in Christ Jesus this Oath unto the Soul and setts it to be a Prince over the enemies viz. over the proud and haughty Devills even to judge them and obtains full power over them and drives them out 35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe and he maketh a relation of his brother Nahor how Milcah bare unto him eight Sons from whom great Nations did arise viz. the Assyrians who indeed did not spring forth out of the Ens of faith viz. in the line of Christ as Abraham but out of the naturall Adam upon whom also the blessing of Abraham did * * * Passed or went light for the history is so exactly deciphered that a man may see that God hath not onely chosen the naturall line of Christ proceeding from Abraham and Isaac but also the lines of nature in the Adamicall Tree which he would also bring together and manifest himselfe to them and they who would beleeve in God should be engrafted into the line of Christ that is those who should be capable of the divine Ens in the voice of the Lord whose will should direct it selfe to God 36. As wee may see again in this figure how God hath not rejected the Kingdome of nature in man but that he in Christ will deliver it out of the Anguish and Enmity and that a man should and must continue in the Kingdome of nature as Abraham when he had finished this offering he went with his Son and two young men to Beer-sheba and dwelt there by which the Spirit of Moses signifieth that when Abraham had performed this Calling in the figure of Christ before the Lord he returned again unto his naturall affaires viz. unto the doing of this worlds business he went to Beer-sheba that is into the toil and labour whereinto Adam hath brought us where a child of God in the cloven and broken nature viz. in Beer-sheba must work in God with teaching and praying and also in nature with the labour of the hand to maintain the outward man and follow the wonders of the outward world in the formed word and help to form manifest and bring them forth in â—â—â—ure to the Contemplation of the wisdome of God 37. Also hereby is hinted very clearly that a child of God in this worlds being doth not stand daily and hourely in the Operation of the spirituall figure that his Spirit can see and know that onely but also in the naturall where the Spirit of God goes also along working in the work of nature and manifests it selfe in another property in him as it may be seen here in Abraham and all the Saints that God did sometimes manifest himselfe to them in the figure of Christ and sometimes again in the Cross and labour in the Temptation and contrariety of the nature of the corrupt Adam so that they have lived in weakness and infirmities as all Adams children have don and do 38. And we ought not to look upon and consider this figure concerning Abraham in all that the Spirit of Moses and * * * Text. Ezra Note concerning Esdras Esdras hath written down but as a Type of Christ and Adam viz. of the Kingdome of Christ and the Kingdome of nature that hereby God hath represented the figure of Christ and his Christendome how he would again Redeem and deliver them from the Great Toil and Labour 39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented and how the same doth pant and reach after man and how man doth stand here in this life as in a field and growes on Whom sometimes the Sun of divine Love doth eglimpse and shine and sometimes again Gods wrath and Anger and how man must be purged tryed and purified and the chiefest and most especiall point herein is this that a man must give up and resigne himselfe to God in faith and full assurance and hold still unto him and let him work in him as he please and how also he must learn to bend and bow his own nature and lead it towards God that it in all things may desire to be Gods instrument and Servant and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature for the Contemplation of Gods wisdome and on the contrary reject the Own will of the Devill and all desire to Selfehood 40. And we should not look upon the written History of Moses concerning the Patriarchs so blindly as the Jewes and Babel do as if they were onely a meer History no the same is not onely full of the types of Christ and Adam viz. of the old and new man but there are also secret
present the great motion of the enkindled might of the dark world doth withhold and carry in its dominion in which dark worlds property which is now so predominant the Devill is an aspiring assaulting Prince and all things work and tend to the Great Severation that so the properties of the three Principles might each become creaturall in themselves to which End the Eternity hath brought it selfe into a Fiat or desire to the formation of the Essence viz. of the * * * Mysterij Magni Grand Mystery that thus one might be manifest in the other the Evill in the Good and the Good in the Evill and each thing might have its Own Seat and habitation CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac what we are to understand under this figure ABraham strongly engageth his Servant Gen. 24.2 3. who was the chiefe Ruler in his family Government and laid an Oath upon him that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt but go unto his kindred and to his fathers house and take him a wife Reason doth look upon this figure in a mean and simple manner as if Abraham did hate and abominate this people among whom he dwelt because of their evill conversation but the Spirit of God in Moses who hath thus noted down this figure hath his Secret and mysterious meanings couched herein and playeth with the whole written History of the * * * Genesis first book of Moses as with a most pleasant Enterlude and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man in the Kingdome of Christ. 2. The Servant must sweare unto Abraham an Oath that he would take a wife unto his Son out of his Family Stock and Kindred wherefore did Abraham lay an Oath upon him whereas the Servant must obey his Master without taking an Oath and Isaac would not have taken a wife contrary to his Fathers mind and will but the spirit of Moses doth look here into the internall figure Isaac stands here in the figure of Christ and Abrahams Servant stands in the figure of nature and the Cananites do stand in the figure of the introduced Serpents Ens out of which the rebellious selfish will of mans selfehood is arisen viz. in the figure of the Beastiall man which shall not inherit the Kingdome of God these three the spirit of Moses doth set before him in the Type and thereby points at the true man which shall subsist Eternally The inward figure is thus 3. Abraham requirs his Servant who was the chiefe in his whole family Abraham here betokens God the Father and the Servant by whom he Governeth betokens nature nature must here in its might and strength swear unto God that is deeply engage and essentially binde it selfe that it will not take unto Isaac that is to the Christians viz. to Gods children a wife that is a matrix of the Cananites viz. of the Serpents Ens or associate with it to the propagation of the Serpents Ens that it will not assume the Poyson of the dark worlds property unto it viz. the Cananitish property and introduce it into the children of Christ for their wife viz. into the Tincture of Venus which is the true female matrix in men and women but that it will joyn the true Adamicall man which God had created in his Image viz. the true humane Essence proceeding from the first Originall tree out of the first root viz. from Abrahams Stock who betokens Adam unto the Ens of Christ viz. to the true Isaac in the children of Christ. 4. Understand this thus Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill which nature hath taken into Soul and body and hath begotten and brought forth therein a selfish rebellious will which is disobedient unto God 5. But now being that God had again introduced the holy Ens of his holy word into Isaac which Abraham apprehended in the desire of faith and represented the same here in Isaac with a new twigg springing forth out of the corrupt tree of the humane property and born out of Christs spirit Thereupon Nature viz. Gods Officer must here deeply engage it selfe to God and swear that it will no more take the Serpents Ens for a wife viz. for its beloved companion and yoke-fellow understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will but Gods Officer viz. Nature must take Essence and Substance out of Abrahams true climate where Abrahams home was in Adam viz. out of the right humane Essence and bring the same to Isaac viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman with whom the true man taketh delight in himselfe with the heavenly matrix in pure desire of Love and loveth his own nature in Gods Love and not in the Cananitish selfish Serpents Ens in the Apostate rebellious ungodly will that so the new birth might be holy in its virginity as to the inward man 6. For Man in his Essence or being doth stand in a twofold Essence viz. in the naturall and Supernaturall in the divine Ens of the formed word and in the naturall Ens of the centre of nature in the Fiat viz. in the divine Desire in which desire nature and the bright-burning world do take their Originall which bright flaming nature should not any more take the false lust of the beastiall Serpents property into it selfe of which the Spirit here doth prophecy in the inward figure 7. And Abrahams Servant said How if the woman will not follow mee Gen. 24.5 shall I bring thy Son again unto the Land from whence thou camest The meaning hereof in the inward understanding is this nature speaketh to God and saith How if the right humane Ens will not follow me being it hath a cleaving affection to the Serpents poyson shall I then bring thy Son viz. the holy heavenly Ens again into the Land viz. into the place from whence it came along with mee that is when God betrusteth the Officer of nature with his holy Ens to bring the same into the humane property and to take the humane Ens for a wife of the heavenly man then saith nature viz. Gods Officer how then if the woman understand the humane Ens will not follow me and come with this Isaac that is with the Ens of Christ into the true humane Land viz. into the true Adamicall Paradisicall Tree shall I bring thy Son again viz. thy holy Ens into the place of God 8. And Abraham said beware thou that thou dost not bring my Son thither again The Lord God of heaven which took me from my fathers house Gen. 24.6 to the 9. and from the Land of my kindred and that
to make his Abode in us and thus one day upon another it is delayed and yet Christ goeth with his Bride into his native Countrey viz. into the Second Principle but the marriage is celebrated in all the three Principles 54. A very excellent figure we have in this also Gen. 24.61 to the 67. That when Rebecca went home with Abrahams servant and Isaac mett her in the field and shee asked him what man that was and Abrahams servant told her that it was his Master Isaac how shee lighted off the Camell and putt a vail before her eyes and was ashamed and how Isaac took her and carried her into his Mothers Tent. The inward figure is this 55. When the inward disappeared humanity doth again obtain the pretious Jewell and is quickned in the spirit of Christ and discovers its beloved Christ in it selfe then it falls down into the deepest humility before the holiness of God and is ashamed that it hath lyen so long captive in the beastiall man and that it was a Queen but hath lost its Kingdome in Adam then it vaileth its own face before Gods glorious Clarity and humbleth it selfe but Christ taketh her into his Armes and leads her into his Mothers Tent viz. into the heavenly worlds Essence from whence he is come with his heavenly essence and there shee becomes his wife and thus Isaac is truely comforted for his Mother viz. for the disappeared Matrix in the Tincture of Venus which dyed in Adam and which he again doth now obtain in virgin-like chastity for his Spouse as here the history concerning Isaac soundeth 56. And we seriously admonish the Reader not to contem scorn or deride at our exposition it is the true ground for when Isaac mett his Bride Gen. 24.62 he came from the well Lahai-roi from the fountain of the living and Seing One as Moses saith if any desire to understand our meaning and knowledge he must then make towards this fountain that so he may be received with Rebecca and then he will see from what spirit this pen hath written and in what * * * Seal Viall or Trumpett Number and Voice it is arisen 57. If any here see nothing he may well blame himselfe for blinde and no man else the Jewes and Turckes and also Babel may here open their eyes wide and look upon the figures of the old Testament aright they will even finde them so CHAP. LI. How Abraham took another wife of whom he begat six Sons to which he gave gifts and unto his Son Isaac he gave all his goods but the other he sent away from his Son Isaac while he yet lived and also how he dyed and was buried by his Sons Ismael and Isaac what hereby is signified unto us Gen. XXV 1 2. MOses saith Abraham took a wife and her name was Keturah and shee bare unto him Zimran Jochshan Medan Midian Ishback Shuah from whom sprang forth six generations but of Sarah Abraham begat onely one Son at which the whole history pointeth but of Keturah he begatt six Sons concerning whom no peculiar or especiall thing is mentioned but onely their families or generations This is thus to be understood in the inward figure Abraham and his Sarah must be first old before he begatt Isaac to signifie that Christ should be manifested in the flesh in the Old Age of the world 2. Isaac was begotten and conceived of Abrahams nature and of the Ens of faith in an old and almost dead Matrix as to the humane nature that so the divine Ens might have the preheminence but when Sarah dyed Abraham took unto him Keturah and soon begatt of her Six Sons Kethurah doth in its Name expresse the Centre of nature when we form the SensVAl un-compacted spirits of the letters in this word Keturah then we understand that KETVRAH is a formed matrix of nature which signifieth to us that Abraham after he had begotten the Type of Christ in the Ens of faith should now begett his own likenesse as to Adams nature out of the Six properties of the naturall spirits life and also set forth and represent his own naturall likeness and therefore he must also have such a vessell thereunto 3. Sarah must bring forth but One Son to signifie that the kingdome of mankinde is given but to one and that they all do belong to this one and should in him become the same onely one as branches on one tree which one should be Christ in All. 4. But here Abraham did now with Keturah begett Six Sons according to the Six properties of the formed nature of the operation of the Six dayes workes and Isaac that is Christ is the Seventh viz. the day of rest or Sabbath wherein the Six Sons should enter into Rest even as the six dayes of the creation understand the six properties of the Centre of nature viz. the working Spirit-life do rest in the Seventh thus the Spirit of God doth represent the figure in Abraham 5. And we have here a very excellent figure against the Reason-wise who say that whosoever is not born by nature in the Ens of faith that is naturally as it were begotten of the Seed of the woman which workes onely by a particular election of God as they feign the same is hardned and cannot attain to the Adoption of God he is not drawn by God that he should come to the new-birth this figure quite strikes down their fiction and shewes the true ground and first it setts forth Isaac viz. Christ and declareth plainly that to him alone the kingdome of God is hereditary and peculiar and that no man can have it any more for or from the Right of nature and how we are altogether cast out from thence with Adam and have lost the same as the children of Keturah were all cast out from the inheritance of Abrahams goods and Isaac onely did inheritt them 6. And he setts down hereby how Adams children were also begotten of Abraham and how he gave them Gifts of his goods betokening how free gifts were given to Adams naturall children Gen. 25.6 out of God the Fathers and Christs Goods as Abrahams goods were given them of grace as a free gift 7. For Abraham did not cast out his naturall children from him without gifts so likewise God did not cast Adam out of Paradise without his * * * Note where the Free Grace of God was given to Mankinde free Gift he first gave him the bruiser of the Serpent in the word of the Covenant and afterwards he cast Adam from the childlike inheritance of the naturall Right and yet he received him again in the free Donation as Abraham also did not here reject his children and cast them out from the child-ship but from the naturall Right of his goods yet they were dear unto him in the child-ship therefore he freely gave them gifts of his goods and thereby he signifieth to us that the Kingdome of heaven
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
and V for the S is the character of the holy fire and the V is the character of the efflux issuing forth or Emanation out of the fire 43. Thus the Name Jacob was in the fullness of time in the Ens of Mary changed into the Name Jesus which understanding hath been as dumb and dead both to the Jewes and Christians being no Nation doth any more understand its own language and contend onely about the Compaction of the formed nature of the outward name and understanding the Mentall Tongue none will learn to understand how the same hath formed imprinted and * * * Modelized Ideafied it selfe in the words and Names in the sensuall tongue and yet the whole understanding lyeth therein without opinions if we were not so very blind and shut up in ignorance suffering selfe in pride to rule and govern us we should soon attain to the deepest understanding but the Antichrist beareth the supremacy therefore Esau onely ruleth in the understanding Gen. 25.27 28. 44. And Moses saith further And when the children were grown up Esau was a cunning Hunter and a man of the field and Jacob was a * * * Honest. plain man and dwelt in Tents and Isaac loved Esau and loved to eat of his venison but Rebecca loved Jacob. O thou wonderfull God how very simply and plainly are the greatest Mysteries typifyed and deciphered who can be able to understand without thy Spirit from whence it was that the pretious man Isaac in the Type of Christ loved the naturall man in Adams corrupt Image Esau more then Jacob in the Type of Christ in his figure if thou hadst not in thy knowledge vouchsafed mee to understand the same I must be here even stark blind but it is thy Counsell O Lord that we know thee and thy time is born that thou revealest the Secrets 45. Moses saith that Esau was an hunter and a man of the field and the Father loved to eat of his venison and loved him above Jacob here stands an externall figure as if Isaac loved Esau for his Activeness cunning skill or worldly exercise and loved him more then Jacob so wholly hath the Lord the heart of the wise and of his children in his hand that his children must not in their will doe what they please and oftentimes well understand but what God wills 46. Also we herein see how oftentimes God withdrawes the Mysteries from the most holy that they must be even children in them and although they beare the divine play in their Hands and t is their work and exercise yet they must have a child-like Heart in the understanding thereof as it may be seen here in Isaac 47. He loved Esau more then Jacob why so the Ens of Christ lay in him which ruled him for Christ should love his Enemies viz. the corrupt Esau and his naturall children him he loved more then his divine nature for he brought his divine nature into the death of the corrupt Adam and loved * * * Not his sin in the nature but his poor undon nature by sin which he by death freed from sin and death Adams corrupted nature more then his holy Ens which he for mans corrupt natures sake gave into the fire of Gods Anger that so he might redeem it in his Love of this Isaac was here a figure in the Image of Christ who loved his Hunter in his Evill nature more then Jacob he did not love his iniquity but his child-like nature to which he would do much good as Christ loved us in our Adamicall nature and did us good he did not Love us according to the will of Sin in us as Isaac also did not therein Love his Son Esau but according to the Fathers nature and property according to the child-like filial nature The inward figure stands thus 48. When Isaac intreated the Lord that his Rebecca might conceive his naturall desire with the * * * Earnest longing lubet of the divine Ens of faith entered into Rebecca whereby Rebecca was opened and so the naturall Love of Isaac which was environed with faith was propagated in his seed and opened it selfe in Esau Isaac's love did not open it selfe in Esau as to his corrupt nature I say not according to the kingdome of the nature of this world but according to the Covenant according to the Second Principle viz. according to Gods kingdome which the externall nature in him had not as yet apprehended as the divine Ens in Abraham did open and manifest it selfe according to the Second Principle and not in the mortall corrupt Adamicall nature of the outward world the like also is here to be understood in the figure in Esau. 49. Not that Esau did receive the Ens of Christ in the Covenant as Jacob but his Fathers Love-desire in which the hidden Covenant stood unmoveable now there was thus a Conjunction with his Fathers naturall Love for Every property loveth its own likeness especially if the likeness be proceeded forth from the Essence or thing Loving as Esau was conceived in Rebecca of his Father through his Love-desire 50. And it even denotes that the divine Ens in Gods Love in Isaac loved the miserable humane nature to redeem it therefore God manifested his Love in Abrahams faith and introduced the same into an Ens so that this same Love which God gave to redeem mankinde should Love the humane nature in its shut up abandoned condition as in very truth the true reall Adamicall nature ordained by God was shut up in Esau and on the contrary the kingdome of the wrath had the outward dominion Now to redeem this the spirit in the Covenant through Isaac's nature Loved his Son Esau viz. the filial nature and not onely because that he was an Hunter of the creatures 51. Yet here also by this Hunter we are even to understand the same as is set down before concerning * * * Gen. 10.9 Nimrod who was a mighty Hunter before the Lord for this whole description of the first book of Moses is Gods Spirits figure type or representation where he * * * Or Sets forth as in a Map playeth with the kingdome of nature and then also with Christs kingdome and he hath so pourtrayed delineated and typifyed the Acts of the holy Patriarchs under his figure that we may clearly see in all the histories the glance or allusion of Gods Spirit how he hath delineated and set forth to the life the kingdome of Christ and the kingdome of nature and also the Devills kingdome in the wrath of the Eternall nature and neither the Jewes or Christians hitherto have had a right understanding of the same which among the Patriarchs was rightly understood in its true meaning 52. But afterwards when their children and posterity gave no heed unto the same but disregarded the true understanding and loved their Evill nature more then the spirit in the Covenant then the understanding was
Selfe therefore the figure calls him in the high tongue Edom. 6. For the desire of Esaus soul said to the divine Ens in Jacob Give me thy tast into the Essence of my creaturall selfehood but Jacob that is the spirit of Christ in the Ens of Faith said Sell me thy birth-right for the pottage that is give me for it the Soules life 's forme viz. the Centre of the Soules nature that so thy * * * Or Birth-right first birth viz. the Soules Centre may be my own and then I will give thee the Ens of God 7. For Esau inherited the first Soulish power from his father and had the Soules Centre for a naturall due right after this came the Ens of Christ as a divine Free Gift with a Soulish Centre for the holy Ens should receive the Soulish Centre from the Adamicall nature now here the Adamicall Soulish nature did wooe for the Ens of Christ and the spirit in Christs Ens wooed for the Soulish nature and the spirit of Christ in Jacob would not give the tast of the divine Ens to the Souls nature in Esau unless it did give him the fiery Centre to the beginning of the Soulish creature for a propriety that is unless it did wholly resigne and give up it selfe in the naturall selfeness into Gods will and forsake the firstbirth of the creature esteem of it selfe in its selfeness as dead and give over the dominion and will of life to the spirit of Christ in this heavenly pottage 8. But being Esaus reason did not understand this he said to Jacob Lo I must even dye what then is this first Birth to me so very lightly did reason pass over it and knew not what the poor Soul stood in need of but the spirit of Moses played here in the inward figure and doth secretly hint hereby at what this externally signified 9. And Jacob said Swear unto me this day that is the life of Adam in Esau should freely give it selfe out of the fiery might and wholly give it selfe up to the divine Ens and forsake the fiery Right of Own-hood and it should do it this day that is from henceforward for ever and this is said to swear in God viz. wholly deeply and fully to cast immerse give up and resigne one's selfe into the divine power and not resist upon pain of Gods rejection 10. And he sware unto him and when as he had sworn he was called Edom for the fiery soules nature did dive and immerse it selfe into the lubet of the divine Ens whence this Lentil-pottage is said to be reddish for here in this Oath the fiery Essence entered into the lubet of the divine Ens and thus the lights Ens received the fires Ens and the spirit of Moses playeth here in the figure alluding how the soules property in the fires Essence must wholly resigne up and eternally immerse it selfe into the Incarnation of Christ in the divine lights and Love-Ens in the Covenant viz. into the divine Lubet and how the lights Ens would receive and take pitie on the corrupted miserable fiery Soules nature and cause it to Repent and quit it selfe of its lust and also how the poor Soul would give up its naturall right for this red pottage 11. For this is even a figure shewing-how God the Father giveth his Nature viz. the Soul to his Son Christ in the Love Ens wholly for his own propriety where the fiery Right is made subject to the Love in the light for thus it goeth also in our New Birth the Soul longeth after this pottage but if it will tast it it must give its birth-right for it and moreover it must swear to God this day that is for ever to forsake and quit its natures-Right which the outward Reason looketh upon as ridiculous and foolish I meane the children of the earthly lust that when a man giveth honour goods and also the Temporall life for this pottage they even call him a fool as here they do Esau. 12. There is in this figure a twofold understanding viz. inwardly it is the figure of Christ and Adam as it is above-mentioned and outwardly it is the figure of the earthly man shewing how carelesly and slightly he passeth over it and selleth and gives away the heavenly substance to fill his carnall Belly and to satiate his lustfull will the poor soul indeed longeth in its Essence after this red pottage but the earthly reason desireth onely a Lentil-pottage for the lâ—sting Belly as the like also is here to be understood in Esau 13. The soul of Esau longed after Jacobs heavenly Ens but the earthly Esau according to the outward soul minded onely the â—arâ—hly power the kingdome of nature was so very strong and earthly in him that he neither understood or regarded the Eternall but said * * * Gen 25.32 34. What profit shall this birth-right do unto me seing I iuust even dye and he sat down and did eat and drink the earthly food for the heavenly 14. And Moses saith that when he had eat and drunk he rose up and went away that is he filled his belly with the pottage of Lentiles and sold Jacob his nature-Right and went with the earthly man away from the divine Enjoyment The inward divine figure is thus 15. Abraham received the divine Ens in his faiths desire and the same was the stock and the root of Israel but he was not Israel for the kingdome of the corrupted nature and the kingdome of Grace viz. the conceived Ens of faith were not as yet One in him as when a kernell is sown into the earth the kernell hath as yet no root upon which the stalk branches and fruits should grow but the kernells power drawes the Essence of the earth into it selfe and of both these viz. of the kernell and of the earths power growes the root and then the stalk and above againe the manifold fruit 16. The like also is here to be understood the divine holy Ens is not natures but the soul is natures now if the divine Ens shall be made manifest then it must be don through a naturall Essence or Mean wherein the invisible may come into a visible Essence 17. The divine faiths Ens which Abraham received was of the invisible spirituall property the same desired to introduce it selfe through the humane nature into a visible substantiall creaturall and naturall Essence for a working life wherein the holy lights naturall Ens and the Soules fiery naturall Ens might work and bring forth fruit in one * * * In one substance or body Essence for the Adamicall nature was gon forth from the holy Ens which was disappeared in it and here now was the ground or foundation of the union and as it is with the kernell in the ground where the power in the kernell did mix it selfe with the Ens of the earth and afterwards leaves its shell and husk when the earths
Ens and the kernells Ens is changed into one Ens so likewise it is here to be understood 18. Abraham received the divine Faiths Ens wherein stood his Justification but his life's nature had not as yet layd hold of it to its own power and strength for the divine Essence doth not give it selfe into natures own power indeed it gives it selfe into the Essence of nature but the divine desire doth not incline and yeeld it selfe unto natures owne selfe-will so that nature should have the predominancy a similitude whereof we have in the Corn which is sown into the Earth 19. The earthly nature cannot in its own power make another Corn and though it draweth the Corns Ens into selfe yet it bringeth forth onely a stalk in which stalk the Corns Ens groweth up and brings it selfe into a bloom and again into * * * Kernells seeds Corn whereunto the earthly nature with its Ens must be onely a Servant 20. And as the earthly nature of the earth doth alwayes first shew its child visibly in the growth and the Corns Ens doth therein hide it selfe the like also is to be understood here by Abraham the Adamicall nature in Abraham did first manifest it selfe with its fruit and that was Ismael but the divine Ens lay still hidden in his nature and sprang forth with Isaac and by Isaac the earthly and also the heavenly nature did again spring forth together albeit in One Seed 21. But as the earthly Ens in the stalk and the Corns Ens in the internall ground do grow up in and with one another and yet each setts forth its fruit viz. the earth the stalk and the Corns Mansion and the Corn or kernell the Blooms and fruits and yet the one without the other could not come to Essence the like also is here to be understood 22. Abraham was the field into which God sowed his Corn Ismael was the Root viz. the first birth Isaac was the fruit which grew from the seed of God understand out of the Ens of Grace and Ismael grew from the Ens of nature out of the Fathers property for the Ens of Grace had given it selfe into the Ens of nature now each did set forth its own figure with Ismael the kingdome of nature and with Isaac the kingdome of Grace was represented Isaac was the twigg which sprung up out of the field of faith viz. in the line of Christ and from him came Jacob viz. the Branch forth-spreading and displaying it selfe into a tree with many boughes and branches 23. Not that we are to understand that Jacob did onely grow and spring forth out of the kingdome of Grace for the kingdome of nature in which Ismael and Esau stood was also his Ground as to the creature but the Ens of Faith had given it selfe thereinto and Tinctured nature and advanced its power viz. the line of the Covenant of God in nature 24. As a Blossome upon the stalk hath far a more pure subtile property then the stalk and Root and as out of the Blossome first the fruit and a new seed proceedeth viz. out of the subtile so likewise in Jacob the Blossome of the kingdome of Israel first came forth and no more in the division as it is to be understood with Ismael and Isaac but both kingdomes together viz. the kingdome of Nature and the kingdome of Grace not any more each kingdome by it selfe or apart in the figure but in the type of the new regeneration shewing how God in his Love had given himselfe again into Man viz. into the kingdome of nature and how through his power the wicked Ens of the Serpent sown by the Devill into the kingdome of nature should be broken and killed 25. Therefore God called Jacob Israel viz. a flourishing forth-spreading Tree of many Boughes and Branches or as it is understood in the formation of the word in the high Tongue a flourishing or fresh springing of Paradise where the I gives it selfe into the Root to a new Centre and springeth forth powerfully through the root with which the word of the Covenant is understood in the Name JESVS for this I is the character of the unius viz. of the Eternall One in the divine lubet which Adam lost when he departed from the I viz. from the onely will of God and entered into Selfe and into the various multiplicity of the properties in their disharmony un-equallity and discord to try prove and tast good and evill in the five Senses 26. This I brought it selfe of Grace again into the divided rent and torn properties of the Adamicall humane Tree and sprang forth through and with the Adamicall Tree and hence he had his name Israel being as a great number and power of such branches all which do spring and grow forth in the new Tincture in which also the Ens of the corrupt nature grew up all along even as the Sunnes and the earths power doe work and grow together in the fruit of the Tree and are alwayes in contest one with another untill the fruit be ripe and a new kernell for another fruit be produced and also ripe and then the tree leaveth the fruit and sowes the new kernell for another young Tree 27. In this nature and manner also arose the strife and combate with Esau and Jacob in the wombe to signifie that the corrupt nature with the Serpents Ens should be rejected and cast off as the tree doth lett fall its ripe fruit and onely desireth the kernell to propagate its like so it was here when the Ens of Christ did stir it selfe up in Jacob then arose the strife and enmity for the Ens of Christ should rule and the wrath in the Serpents Ens that would also rule and hence came the Contest about the Dominion and kingdome the Ens of Christ sett it selfe aloft in Jacob and bruised the head of the Essence of the Serpents Ens in Esau and even there the Serpent stung Christ on the heel and thence it came that both the children did strive and struggle together in the wombe 28. Not that we are to understand that Esau was wholly out of the Serpents Ens no he was of the right Adamicall nature from his father Isaac and Abraham onely God did here set forth the figure of the kingdome of nature which was poysoned in Man and then also the figure of the kingdome of Grace shewing that the naturall man must forsake his own evill will and therewith also wholly immerse and give up himselfe into the kingdome of Grace and the figure which was here represented in Esau was to shew that the * * * Jocobs evill nature was as rejected of God as Esaus onely the figure was set in Esau not that he was personally wholly from all Eternity predestinated to damnation as Babel falsely teacheth Evill Adamicall man did not at all avail in Gods sight that it was not profitable for the kingdome of God
but it was cast away and rejected from God and that he must wholly forsake his naturall Right of Selfeness and wholly give in himselfe into Gods will CHAP. LIV. How Isaac by reason of the famine went downe to Abimilech King of the Philistines at Gerar and how the Lord appeared there to him and commanded him to stay there and renewed there the Covenant of his father with him of the meaning of this in its spirituall figure Gen. XXVI THe 26 Chap. of Genesis doth farther relate the history touching Isaac how God did so very wonderfully guide him and renewed the covenant of his father Abraham with him and preserved and blessed him and his wife with him for being the kingdome of Grace in the Covenant of God was now manifest in him the Blessing of God did now spring forth effectually in his purpose through the kingdome of Nature 2. And on the contrary how the Devill was an utter enraged Enemy to this Blessing and desired to sift and search the kingdome of nature in Isaac and his wife Rebecca in whom as yet the Serpents Ens lay in the earthly flesh through the lust of King Abimilech 3. And this againe is a figure of Adam in Paradise and also of Christ in the new Regeneration shewing how Adam went into King Abimilechs Land that is into a strange kingdome viz. into the four Elements where he hath denyed his wife viz. the matrix of the heavenly Generatress in him in that he introduced his lust into the beastiall property 4. As here Isaac did stand in fear of his life before King Abimilech by reason of his wife even so Adam in his strange lust in the kingdome of the four Elements and the Stars did also stand in fear before the strange King viz. before the kingdome of this world and denyed his heavenly birth out of fear of the kingdome of this world and gave his Eternall will to the King of this world that it might the better fare with him in his strange Lust as Isaac thought to do with his wife who stood herewith in the figure of Adam 5. Which figure the divine Imagination did represent unto it selfe in Isaac and set down withall the Covenant of the new birth viz. his promised truth how he would lead and guide the children of his Grace in the presence of the strange King viz. in the kingdome of this world and preserve them * * * Before from the lust and desire of this King and would lay hold of this King with his power and change his lust and desire viz. the lust of the Stars and four Elements into another will of the essentiall desire so that the sharpe and severe might of the Astrum in flesh and bloud should be changed into a Covenant of peace and do no hurt to the children of Grace in the Covenant but it should serve them to bring forth the blessing and fruits that they might grow greatly as here Isaac with King Abimilech stood surrounded in the meer Blessing of God and his possession of Goods and Cattle grew so great that King Abimilech thought he would be too potent and mighty for him and therefore commanded him to go out of his Land 6. Which is a figure of the new birth in the kingdome of Nature that if the inward spirituall Man doth in divine power outgrow or overtop the kingdome of nature then the kingdome of the outward nature in flesh and bloud in the * * * In spiritu mundi in the Cosmick spirit spirit of the world is sore afraid and astonished at it for it seeth and feeleth its ruin and decrease and would fain preserve its own-hood and propriety in the outward life 7. And then comes the spirituall man in the Covenant of the new birth and reproveth King Abimilech viz. the outward life in the spirit of the outward world for the wells of water which the divine thoughts viz. the Servants of the new man had digged in the Soules ground viz. in the Eternall Centre because Abimilech with his Servants viz. the evill earthly thoughts Imaginations and sences had filled them up with the vain lust of the flesh This sets forth and represents the wells of water which Abrahams servants viz. Abrahams faiths desire had digged in the Ens of faith about which wells Abimilechs Servants viz. the desires of the flesh have contended for and continually filled them up with earth which Isaacs Servants do again open in the root of Israel and at last digg up a well wherein they finde of the living water and there they did pitch their tent which well signified Christ for they called the place Beer-shèba viz. an opening or a contrition which signifyeth the Repentance breaking up or contrition of the earthly will in which Repentance the water of life viz. Christ floweth forth 8. This whole 26 Chap. of Genesis is a figure of the poor fallen man in the corrupt kingdome of nature signifying how he doth swim therein and how the poor soul is tost too and fro therein and seeketh it selfe in outward things and labours to advance its strength and power and yet finds no where any abiding place therein but wandreth from one thing into another and worketh now in this and then in that and soon in another and seeketh rest but findeth none untill it comes unto Beer-sheba viz. into humility before God and then the well of living water springs forth to it out of Gods Covenant 9. Now although the words in this Text of the 26 Chap. do seem to treat onely of externall things yet it is nothing else but the spirit in Moses alluding or playing under the externall history with a spirituall figure of the kingdome of nature and of the kingdome of Christ for he begins and speaketh of a great famine which was come into the Land for which distress-sake Isaac went down to Abimilech King of the Philistines at Gerar. The inward spirituall figure is this 10. When God had created Adam he came into the Famin viz. into the Temptation wherein the soul ought not to eat of the outward kingdome but of the inward but being it turned it selfe with its will into the outward kingdome it did live in the famine viz. in the hunger after the outward worlds substance and therefore it turned it selfe unto Abimilech King of the Philistins at Gerar that is to the corrupt kingdome in Gods Anger viz. to the heathenish King and was subject to it 11. And then the Lord appeared unto it as here he did to Isaac and said * * * Gen 26.2 Go not into Egypt that is thou poor depraved soul go not into the beastiall lust but remain in the Land which I shall tell thee of be thou a stranger in this Land that is remain in my Covenant and be with the soul a stranger in this house of flesh wherein the Soul is not at home * * * Gen. 26.3 And â—o I will be with thee
and bless thee for unto thee and unto thy seed I will give all these Countries and I will perform the Oath which I sware unto Abraham thy father that is 12. Remain but stedfast in my will and then I will give thee after this life-time the kingdome of nature according to its inward good ground for possession and propriety and I will perform and ratifie my Oath viz. Jesus Christ whom I promised thee in thy fall and whom I introduced into Abrahams faith unto thee for ever and I will in the kingdome of nature wherein thou must in this Time stand work labour toil and be in need and distress even * * * Gen. 26.4 multiply thy seed as the Stars in heaven and give thy seed all the wrought powers and workes to an eternall propriety and through thy seed all the Nations of the earth shall be blessed that is 13. Through thy Ens of faith which in Christ viz. in the Aym and limitt of the Covenant shall be manifested in the kingdome of thy nature and creaturall property and become man in thee all nations viz. the whole Adamicall tree shall be blessed and therefore * * * Gen. 26.5 because Abraham obeyed my voice and kept my charge commandments wayes and lawes that is Abraham hath received my working word into his Soules desire and obeyed my voice in its operation which divine operation is the Command law and form out of which operation also God shewed Abraham by the Circumcision the figure of the kingdome of Christ that the same should cut off the Sin and vanity which figure God called his charge law in the Covenant and his Statute 14. The spirit of Moses doth now proceed further in the relation of this figure and signifyeth under the outward history of King Abimilech how that Abimilechs servants Gen· 26.18 19 20 21. and Isaacs servants contended about the wells of water and that Abrahams and Isaacs servants digged the wells of water which wells were continually stopped up by the envy and enmity of the Philistims by which figure the spirit secretly signifieth how the children of the Saints viz. the Patriarchs Abraham and Isaac have alwayes digged in their Ens of faith for the wellspring of life in the Covenant and have also obtained the knowledge of the Messiah 15. But these wells were continually covered and obscured by the Devill in Gods Anger and by their earthly Reason untill they apprehended and laid hâ—ld of the promise of the Messiah in faith and then thâ—y said we have digged a well Gen. 26.32 33. and have found of the water of life the same Isaac called * * * Or Saba Sheba and therein hinteth at the Sabbath Christ as he also forthwith saith that thereupon the place was called Beer-sheba viz. a contrition and breaking of the Anger and envy of the Devill in Mans property to signifie that the SABBATH Christ viz. the spirituall well-spring is truly called BEER-SHEBA viz. a contrition of death where the Sabbath introduceth it selfe into death and brings forth the fountain of life through death 16. At which fountain the children of Gods Covenant did pitch their tent and waited upon the promise untill the same fountain was opened in the humanity and flowed forth out of Christs bloud and death of which the poor Soul drank and thereby was brought into the Eternall Sabbath where it was redeemed and freed from the strife of the Philistims viz. from the contention of the Anger of God and of the Devill as the History in this Text doth clearly signifie thus much in the High Tongue which the spirit of Moses hath thus represented in the figure and doth play with the description of this figure 17. As indeed the whole Old Testament is a figure of the New and the New a figure of the future Eternall world wherein the figure shall stand in divine Power and the Spirit of God shall in Eternity play with his deeds of wonder to which end also he hath created Man and * * * Or inspoken inspired the power of his voyce viz. the living word into him that so he might be an Image of the Eternall word with which Image the Eternall Spirit will play and work wonders that so there may be a joy and knowledge in the Eternall wisdome 18. Now when as the spirit of Moses had pointed out the figure of Adam and Christ under an history he proceeds and further Relates how it must go with the children of God in this time shewing in what desire the poor soul in flesh and bloud lieth captive and is continually vexed and tormented as here Isaac and Rebecca for the Text saith * * * Gen. 26.34 35. When Esau was forty yeares old he took to wife Judith the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite which were a grief of minde to Isaac and to Rebecca and in this place he speakes no further of these wives or their children to signifie that it is a figure whereby he alludes at something else which Reason looks upon as very strange and wonders that God should yet permit two evill women to be with holy Isaac through his Son Esau with whom he and his fair blessed Rebecca must live in trouble vexation and opposition so very secretly doth the spirit of Moses set forth his figure that Reason must even be blind in it The spirituall figure is thus 19. The * * * 40 yeares of Esau. forty years of the Age of Esau or of Isaac after he begatt Esau signifieth that Adam with his Eve when as he was man and woman and yet neither of them did stand in Paradise ‖ ‖ ‖ Adam 40 Dayes in Temptation forty dayes in the Temptation or Proba and had joy with his fair Eve viz. with his * * * Or feminine female property in himselfe 20. But Abimilech viz. the King of this world had introduced his lust into this fair * * * Or feminine female Rose-Garden viz. into the Tincture of Venus understand into the holy life of Love in Adam and stirred the Centre of the Souls nature whereupon Adam became lusting and longing to take to him in his property yet two wives viz. the beastiall wife according to the beast-like property out of the four Elements and the Astrall Sydereall or Starrie wife from the Constellation or Astrum of this world which wicked woman did awaken in Adams female property which he took up to wife for his lust as Esau did the wives of scorn and mockery with whom he caused meer grief of minde and lamentable perplexity to himselfe and his Right female property and we indeed do still suffer and endure the same and must consume our time with them in misery and lamentation 21. Further this figure denoteth the * * * Israel 40 yeares in the Wildernesse Forty years of Israel in the wilderness when they did eate Manna and
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
how Jacob sent Esau presents verse 6. Ch. 61. The figure of Esaus saying to Jacob VVhose are these with thee verse 10. c. Ch. 61. How Esaus curse and malice was turned into Love verse 18 19. 53. Ch. 61. A plaine Exposition of the Scriptures saying Esau sought repentance with teares and yet found it not verse 20. c. Ch. 64. How Esau standeth in the figure of the Kingdome of Nature verse 2 Esdras or Ezra Ch. 38. How Esdras in the knowledge of the Spirit had the lost Bible dictated to him verse 24. Ch. 52. How Ezra hath briefly written the figure and historie verse 52. Eve Ch. 18. VVhy Eves will was subject to her husbands verse 11. Ch. 20. VVhy Eve so suddainly Lusted after vanity verse from 2. to the 8. Ch. 20. How Eve gazed on the Serpent verse 22. Evill Ch. 10. How the Evillest must be the cause of the Best verse 63. Ch. 11. What the great evill of this world is verse 15. Ch. 22. VVhat the greatest evill is verse 25. Ch. 28. How the evill causeth that the good is manifest to it selfe verse 67. c. Ch. 29. How nothing is created Evill or to the Dominion of Evill verse 11. Ch. 61. Whence Evill and Good proceedeth verse 61.63 68. F. Fall Ch. 9. Of the Fall of Lucifer and his Legions verse from 1. to the 25. Ch. 11. VVhat the fall of Lucifer and the Heathen Idolls was verse 6. Ch. 17. VVhence the desire to fall in Lucifer proceeded verse 22. to 43. Ch. 17. Of the fall of Lucifer verse 25. c. Ch. 17. How Man came to Fall verse 31. Ch. 17. How God saw the Fall verse 33 Ch. 20. Of the Lamentable and Miserable Fall of Man verse from 1. to the 38. Famine Ch. 73. How the great famine and hungâ—r after heavenly food is neere at hand verse from 11. to the 14. Favour Ch. 66. How the Children of God must not set their hope in the favour of Man verse verse 50. to the 56. Ch. 67.15 c. Faith Ch. 27. VVhat that is which is called Faith verse 35. Ch. 39. VVhat it is rightly to beleeve God with Abraham which is the right ground of our Christian Faith verse 8 9. Ch. 48. VVhat Faith in Gods Children is able to doe verse 33 34. Ch. 56. How the Faithfull or beleevers put on Christ. verse 31. c. Feare Ch. 70. What Jacobs feare that he would not let his sonne goe to Joseph signifieth verse 28 29. Fiat Ch. 11. How the Verbum Fiat the word of Creation is still creating to this day verse 9. Figure Ch. 54. Of the Figure of the Old and New Testament verse 17. Ch. 52. VVhen the Figure shall wholly be manifested in substance verse 52. Fire Ch. 3. Of a Twofold Fire verse 23 24. Ch. 24. VVherefore all things shall be tried in the Fire verse 4. to the 9. Ch. 27. VVith what Fire the sacrifices of Abell and Moses were kindled verse 8 21. Ch. 27. How Man in the Resurrection shall passe through the Fire of Anger verse 21 22. Ch. 27. The Eternall Fire and also the Love fire is Magicall verse 31. Ch. 37. What fire at the End of the Day shall purge the floare verse 20. Foole. Ch. 22. What the word Foole meaneth verse 65 66. Ch. 24. What is the greatest foolishnes verse 16 c. 30. Foode Ch. 70. What is the Foode of the Eternall word that became Man verse 60. Forme Formes or proherties of Nature Ch. 28. The Spirit of Christ in his Children is bound to no certain Forme verse 51. to the 55. Ch. 6. Of the seaven formes conditions or properties of the Eternall Nature verse 14. c. Ch. 3. VVhat the First forme condition property or Fiat is verse 8 9. Ch. 3. What the second Forme is verse 10 11. Ch. 3. What the Third Forme is verse 12. c. Ch. 3. What the fourth Forme is verse 18. Ch. 5. What the fift Forme is verse 1. c. Ch. 5. What the sixt Forme is verse 11. c. Ch. 6. What the seaventh Forme is verse 1. to the 13. Ch. 6. Of the out-birth or manifestation of the seaven formes conditions or properties verse 21. to the 24. Ch. 7. How seaven formes or properties are in all things verse 18. Ch. 20. Of foure formes or properties in Man verse 33. c. Ch. 40. How in the moving of Nature two formes or properties divided themselves verse 7 8. Free longing Ch. 3. The Free longing or Lubet is no propertie verse 6. Fruits Ch. 70. What the fruits signifie which Jacob commanded his Children to carry along with thâ—m verse 33. c. G. Gad. Ch. 77. The Testament of Gad and the figure thereof verse 26. c. Germanie Ch. 45. How Germanie shall be blinded by a Starre shining from East to VVest verse 13 14. Globe Ch. 18. Moses Tables written on a Globe verse 20 21. God Ch. 1. VVhat God is verse 2 Ch. 2. VVhere God dwelleth verse 8. Ch. 3. VVhere God is called Father Sonne verse 7. Ch. 5. How God is in the Darknes and in the Light verse 10. Ch. 6. How God willeth Good and Evill verse 52. Ch. 19. It is Idolatrous to pourtray God as a Man verse 27. Ch. 26. Why God became Man verse 65 66. Ch. 43. How Reason thinketh that God dwelleth onely above the Starres and Firmament verse 2 3. Ch. 43. VVhere God dwelleth according to Love and Anger verse 4. Ch. 43. How God seeth in the Devills and wicked soule verse 5. c. Ch. 43. How that is understood where it is sayd the Crie was come before God verse 6. Ch. 60. How God is manifested in the Thrones of the Holy Angells and of the Devills verse 45 46. Good Ch. 2. Of what God made the Good and the Evill verse 4. c. Ch. 3. How out of the Eternall Good evill is come to be verse 1. c. Ch. 3. By what Good is knowne verse 22. Ch. 22. To whom wee must doe good to whom not verse 81 82. Ch. 71. How the Eternall Good became Creaturely verse 14. c. Goshen Ch. 73. What the Land of Goshen signifieth verse 18. Ch. 73. Of the figure typified by Goshen verse 31. c. Goverment Ch. 22. VVhence the Earthly Goverment ariseth verse 74. Ch. 66. How the Governour in the Office of Joseph Governeth in Christendome verse 12. c. Gulfe Ch. 8. The Gulfe between Darknes and Light and between the Holy world and the dark world verse 22 23. Gutts Ch. 19. How the Gutts and intrailes were added to Adam and Eve verse 19. H. Hagar Ch. 40. Of the Historie and most wonderfull prefiguration of the Spirit of God by Hagar Sarahs Mayd-servant and her sonne Ismaell of his casting out from the Inheritance and of Isaacks Inheritance verse from 1. to the 100. Ch. 46. The figure of Hagars casting out and the Birth of Isaack verse from 8. to the 15. Ch. 46. A
layd hold of in faith viz. the Soul of Isaac dwelt by the wellspring of the holy Trinity in which the Soul received its light and saw and knew the will of God out of which wellspring the highest love of the Deity did manifest it selfe to the Soul and out of which fountain afterwards in the fullness of time the holy Name Jesus out of Jehova did manifest it selfe and espoused it selfe for a Bride unto the Soul 2. The soul of Isaac dwelt by this fountain of the living and Seing untill the same fountain afterwards did powre forth and open it selfe in the humanity of Christ in the Soul and then afterwards the Soul dwelt in the fountain when it was exalted in Christs person to the right hand of God and then the fountain of God did spring forth through the soul where then it received the divine might as a Prince of God or as an Image or express likeness of God or as a formed word of the voice of God through which voice God was made known and manifest 3. So likewise our Soul when it forsaketh the earthly will of its assumed Selfe and apprehendeth the Ens of Christ in the Covenant and turnes it selfe to God then it dwelleth also by the fountain of the living and Seing that is by Gods Eye which he hath again with Christ manifested and opened in the humanity indeed our soul doth not in this time of the earthly cottage dwell in the wellspring of God as if it did apprehend the well-spring in Selfe but like as the Sun through-shineth the Glass and yet the Glasse is not turned to be Sun but it dwelleth by the Lustre and vertue of the Sun and suffereth the Sun to worke and shine through it even so is the soul in this time 4. And further yet As the Sun doth give its Tincture into the Metalline Ens and the Metalline Ens giveth its desire into the Suns Tincture so that out of them both the fair and pretious Gold is generated so likewise it is to be understood concerning the Soul and the fountain of God the Deity * * * Or dwelleth through the soul. inhabiteth the Soul but the soul comprehends not the same as to its creaturall power but the Eye or light of God with the holy Love-tincture from the lights lustre giveth it selfe into the desire of the Soul Note what the Fiat is 5. For the desire of the Soul is the Fiat which takes the power of the holy Love-tincture into it selfe and makes it essentiall so that the divine tincture proceeding from the desire of the true Love-spring viz. from the fountain of the living and Seing and the soules beleeving desire do become one Essence 6. Understand a spirituall Essence and this same spirituall Essence is the inward new man viz. a new house or habitation of the Soul in which it dwelleth according to the inward heavenly world the name of which Essence is Sophia viz. the Bride of Christ Christs humanity in which the glorious Jacobs-Star of the dear and pretious Name Jesus is a shining light whereby the Soul seeth and knoweth God 7. The Soul is not changed into the Deity viz. into Lahai-roi the fountain of the living and Seeing for it is the Eternall and Temporall natures but the Deity is not natures but the will to nature and manifesteth it selfe through the Soules nature as the fire manifesteth it selfe through the Iron where then the Iron seems as if it were meer fire and yet it keepeth its own nature and the fire also its own and the one doth onely dwell in the other and one is the manifestation of the other The Iron hath no power over the fire onely the fire giveth it selfe to the Iron and the Iron giveth its Ens to the fire and so both are changed in to one and yet remain two Essences so likewise it is to be understood with the Soul and the Deity 8. And as the fiery property is different from the gross Iron and hath another Source so likewise the new spirituall humanity in the Ens of Christ in the divine Love-fire is far another essence then the earthly body albeit the Soul is understood in the fire and in the lights lustre the body of Sophia for the power or vertue of the light is the tincture or the beginning to the new spirituall body which power the Soules beleeving desire taketh and formeth or bringeth it into an Essence that is it makes it essentiall it becomes an essence or spirituall body from the desire which spirituall essence is the Temple of God of which the Scripture speaketh 9. But our Babylon will understand nothing hereof but will be wholly blind therein for shee will not know how Christ is born in the faith in us and how faith comes to essence but she will downright make the halfe-Serpent man to be an assumed and adopted child of Grace and set it in Gods Temple but it avails not shall the Devill sit at the right hand of God in the fountain of the living and Seing he hath been once cast away from thence he shall not any more possesse the same a Beast is not Sophia the Scripture saith * * * Matth. 18.3 Ye must be converted and be born anew as children else yee shall not see God 10. The Soul cannot see God save onely in its new-born Image onely through and in virgin Sophia in Jacobs-Star viz. in the Name of Jesus it Seeth in Jehova in the wellspring of the life of God it is not its selfe this very fountain it giveth onely the fire to the manifestation of this fountain but the fountain is understood in the light viz. in the meekness of the light 11. Now the soules magick fire-source could not so be enkindled that a shining lustre of a light might arise in the Soules fire if the divine Love-desire viz. the Love-Ens had not given it selfe into the Soules fire the Ens of Christ out of the divine Love giveth it selfe into the Soules fire-Source which the soules fire eateth into its fiery Essence and thereupon the life of the wrathfullness dyeth and the fair pretious light is thence generated for here Christ ariseth out of the consuming fire of the Fathers property according to his anger from death out of the fire of another life here the magicall Soules fire becomes the pretious Sophia's Bridegroom and here are man and wife viz. both Tinctures of the fire and of the light become one person viz. an Angel of God 12. Here Lucifer looseth his throne and the Serpent his viprous Seed and Christ sitteth at the right hand of God in man and man then dwelleth truly by the fountain of the living and seing and this is that which the spirit of Moses setts forth by this figure concerning Isaacs habitation if we would but once become Seing and forsake the meer husk and know our selves aright not according to the earthly Beast but according to the inward spirituall heavenly