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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	bring_v	hand_n	left_a	2,539	5	10.3901	5	false

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

Countenance which is as much as to say in the figure thus when Joseph in the Image or Type of the humanity of Christ brought his sonnes to his Father viz. before the Covenant of God then the Covenant tooke them in the Armes or into the Boosom of his desire viz. into Gods Essence and kissed them with the kisse of Love which God would manifest in Christ and the Fathers righteousnesse in the Word of might and power sayth to the Soules Essences behold thou art dimme to my sight and now I have seene thy Countenance againe through the Love and Grace of God which I thought not to have done for I thought to have kept the soule in the strong and severe Might of Gods anger for Gods Eye was departed in it with its turning away from him and so as to Gods righteousnesse it was rent off from God But now I have seene the Countenance of the Soule againe through Gods Love in the Grace of God and Gods Love hath let mee see * * * The Soules Essences powers or faculties them in the seede of the Covenant of Grace 8. And the Spirit of Moses sayth And Joseph tooke them from his fathers Boosom and bowed himselfe to the Earth before his face that is when the Word became Man then Christ tooke the soule from the fathers Boosom viz. from the fathers Nature in to himselfe and in a Creaturely manner presented himselfe with the assumed humanity before God the father and bowed that is humbled himselfe with the assumed soule viz. God and Man in one Person to the Earth that is even into Death and entred before the Face of God with our assumed Soule that is he brought the Soules will through the introduced power of the Deity back againe into the resigned humility before the Eyes of God 9. And Moses sayth further Then Joseph tooke them both Ephraim in his right hand towards Israells left hand Gen. 48.13 and Manasseh in his left hand towards Israells right hand and brought them to him This now is the pretious figure of the Great earnestnes of God shewing how Man is blessed againe for Ephraim was not the first-borne but Manasseh and Jacob layd his right hand upon the head of the Youngest but Joseph tooke Ephraim in his right hand and Manasseh in his left hand that he might stand with the first-borne before Jacobs right hand and with the other before Jacobs left hand but Jacob inverted the will of Joseph The Figure standeth thus 10. * * * John 1.14 The Word became Man understand the not-naturall un-creaturely word of God manifested it selfe in Gods Creaturely word of Mans Soule and tooke on him the faded lights Image and quickened or made it living in it selfe and put it into Gods left hand viz. into the fathers Anger which is heere expressed by setting the youngest Sonne viz. Ephraim before Jacobs viz. Gods left hand but tooke it in his right hand 11. For Christ tooke the incorporated Covenant of Grace in the faded heavenly Image which incorporated Covenant of Grace in Man was the youngest viz. the New Man in his right hand viz. into the highest Love in the Name JESUS and entered with this New Man from the Covenant of Grace before Gods left hand viz. before Gods strict righteousnesse in the Anger that he might attone the soule viz. the first-birth and the soule viz. the first-borne Christ tooke in his left hand that is he tooke the first Principle which beforehand had the superiour Jurisdiction authority and power and put it under that its power viz. the selfe-will should goe back and enter into humility before Gods right hand 12. For these two Sonnes of Joseph heere rightly signifie the inward Spirituall Man viz. the fiery Soule which is the Eldest Sonne also the Spirit of the Soule viz. the Lights power which signifieth the other or second Sonne viz. the Two Principles these did Joseph that is Christ set before God and tooke the Spirit viz. the second Principle in his right hand viz. in his Love and set it with his Love before Gods left hand viz. before his anger for he should breake the Serpents head and the soule he setteth before Gods right hand that it should receive the blessing from God that is that Gods Love should manifest it selfe out of the soule but that might not be For Moses sayth * * * Gen. 48.14 But Israell streached forth his right hand and layd it upon the head of Ephraim the youngest and his left hand upon Manassehs head and did so with his hands knowingly for Manasseh was the first-borne 13. That is thus much in the figure God would no more give the Dominion or Government to the first Birth viz. to the fiery Soule seeing it had turned away its will from God but layd his hand of power and Omnipotency upon the second viz. upon the Image of the Light which in Christ in his Love became living againe to this he gave now the power of the divine vertue that the soule might be under Christ for in the Lights Image is Christ understood and upon it God layd the hand of his Omnipotence and Grace and upon the soule he layd his left hand that it should be a Servant and a Minister of Grace 14. Thus the first Birth was set behinde viz. in subjection and the second Birth formost and uppermost in the Dominion and heere is that figure concerning which Christ sayth * * * John 17.6 Father the Men were thine that is they were of thy Natures property but thou hast given them to mee for the Father gave to Christ the highest blessing power whereby the fiery soule lost its Dominion of selfe-will 15. And Moses sayth Jacob did thus knowingly that is the Covenant of God knew it in Jacob that God would have it so Jacob could not with his bodily Eyes for Age well know these two Ladds but with the Eyes of Gods Covenant he saw and knew them for Gods Spirit in him did this 16. * * * Gen. 48.15 16. And he blessed Joseph and sayd God before whom my fathers Abraham and Isaack have walked God who hath preserved mee all my Life long even to this day the Angell that hath released mee from all evill blesse these Ladds that they may be called after my Name and after the Names of my fathers Abraham and Isaack that they may encrease and multiply on Earth This figure standeth thus 17. The God of Love blessed the incorporated Covenant of Grace out of which should come Christ viz. the heavenly Joseph as heere Jacob with his blessing began at Joseph and blessed Josephs sonnes through Joseph thus God also through the Name JESUS blesseth the soule and the spirit for God hath appointed the Name Jesus to be a Throne of Grace and through that Throne of Grace he blesseth Christs children and Members according to the humanity and heere in the words of the blessing maketh no difference beween the children to

working 57. The humane and Angelicall will is arisen with the motion of the Abysse when the Diety once moved it selfe in its Contemplation and Sensation and with the motion introduced it selfe into a beginning of the Spirits the will of Men and Angells did spring forth out of this beginning now every beginning goeth into its End and the End is that which was before the beginning and there is the tryall of the beginning which shewes whereinto the beginning hath introduced it selfe 58. Now God is before and without all beginnings and from him every beginning proceedeth also he is the End of all beginnings now the middle of all inchoated things standeth between the beginning and the End for it must with its beginning enter again through the End into that whence it did arise 59. Seeing then that God is a jealous God and a consuming fire and also a loving mercifull God Every free will with its introduced Centre hath its own judge borne in its selfe either divine Love or divine Anger for when a thing beginneth it goeth into a time but when this time is apprehended of the End viz. of the Eternity then it is in its own Eternall beginning and End whence it hath introduced it selfe into a Compaction so confirmed to Eternity 60. Therefore the free will hath its own Judgement either for the good or evill in it selfe It hath its own judgement in it self it hath Gods Love and anger in it what it amasseth and defireth that it formeth in it selfe and doth onely so forme its owne self in its owne Lubet into a Centre 61. For thus the world hath likewise its Originall namely in the Free-will of the two Eternall Principles both from the darke fire-lubet and also from the divine lightfull fire-lubet The free-will introduced it selfe in the Verbum Fiat into distinct and severall Entities and that even according to the Possibility of the Eternall Pregnatresse as the Will in the Verbum Fiat conceived it selfe in each place in the Pregnatresse even such an Ens was brought forth and out of the Ens arose its Spirit according to the Ens viz. from Gods k k k Breathing or stirring up Spiration or motion in the Principles 62. But being the Principles were together as one no thing was ever amassed or formed in the free-will but the same hath a good and an evill in it according to the nature and Power of the Eternall Pregnatresse to light and darkness 63. But now every Spirit ariseth with its free-will first out of the Compaction of its Centre and is after its effected birth free and may draw into it selfe either out of Gods Love or Anger and introduce its will as it pleaseth but this is the maine thing as the mother viz. the Ens is whereof the Spirit is borne even such a Lubet ariseth also in the Spirit 64. Now the Spirit hath understanding and the Ens hath none also l l l Viz. the Spirit it hath a Law for it knoweth what is evill and good what is right and wrong also God hath given it lawes that it should break the lust to evill and with the understanding of the light rule over the Lubet of the darknesse 65. Now if it doth not but departeth with the Lubet out of the understanding into a Selfe-Lubet then the Lubet or lust doth amasse it selfe into a Substance whereof a new false will is againe borne and this same is a bastard before God and the Eternall nature for it ariseth not out of the Law and Right of the Eternall nature but out of Selfe and upon this the judgement of the Eternall nature doth passe and at its end when the Centre of the Spirit shall step again into the beginning it will be spewed out from the free-will of Eternity 66. Understand Us but aright The first free-will which was breathed into Adam was good indeed it was both from Gods Love and anger viz. from the Centre of the Eternall Pregnatresse of the Eternall Spirituall nature but it had the understanding in it to rule and governe it selfe so as it might stand and subsist Eternally 67. But the crafty distemper or infection introduced by the Devill was in the Ens of the Earth m m m Or whereof whence Adams outward body was formed into this earthly Ens the Devill brought his desire by the Serpent viz by the Serpents crafty Ens so that the Lubet arose in the Ens of the body whereinto the first free-will of the inspired Soul entered and assumed the Lubet of the body and introduced this Lubet into a desire to Substance 68. And out of this Substance another new Selfefull will did now arise viz. a bastard a false Serpent-childe and this bastard Adam did Originally propagate to his Eve and Eve to her Son Cain and so one man to another thus we have now in this Earthly flesh this same false will proceeded from the Serpents Substance whereinto the Devill introduceth his desire and tempteth us and continually makes us lust and long after the devillish property viz. pride covetousnesse envy and anger that so his desire which he insinuareth into the false bastard in us might become substantiall and essentiall out of which such an whorish and devillish Serpentine Seed is continually begotten and out of the same false Ens or Seed a Devills will 69. Thus the Devill rideth in and upon man in and upon body and Soul but now the first introduced free-will which God breathed into Adam lyeth yet in all men for it is the true reall Soul the Centre of the fire and light a spark of the Divine Power and Omnipotence but wholly hem'd in and captivated in this wicked introduced Bastard 70. Therefore God hath againe n n n Imputed introduced recalled or really promised into the Soule in-hested and incorporated the Aym of his new Covenant in the word of the divine holy power in the Name of Jesus into the property of the lightfull fire v●z into the disappeared heavenly holy Ens which did disappear in the darknesse that the first free-will which now lyeth captive in the childe of the whore and Serpent should introduce its desire into this Ayme of the promised Covenant which he hath fulfilled in Christs humanity and with the desire of the Soules free-will re-introduce the holy Ens of Christ which he in the Seed of Mary introduced into our disappeared Ens into its disappeared heavenly Ens and if it doth bring it so to passe then out of this introduced Ens of Christ ariseth Christs Spirit which destroyeth the false will of the Serpents Bastard in the flesh and trampleth upon its head 71. Now saith Reason God giveth this holy new Ens of Christ to whom he will and suffereth whom he please to harden and remaine captive in the Serpents Ens yes very right He giveth none this holy Ens into the Selfe-will of his Serpents-child there belongeth far another earnestnesse thereto for

which is good onely for the amendment of his life else Cain goeth to Church to offer and cometh out againe a Killer of his brother 50. As it often appeares that when men in the Stone-Churches have taken and amassed io their Mindes a deale of revilings reproaches and Censures that have fallen from the false smoaky Cain-like fury and pretended zeale of the Preachers then they forthwith come with all and murther Abel and Christs members as this Spirit hath many hundred times found by experience and that onely for the sake of the Temple of Christ. 51. Now if we would rightly consider of the offring of Cain then we must looke him into the very Essnce of his will and desire for he also would offer and be acceptable to God but he loved onely his ownhood and selfe-full selfe his ayme and endeavour was not to be or become a new creature but God should so take away his Sins in the offring from him but he would still remaine the old Cain and so offer to God that he might be so accepted with him the Devill came in the forme of an Angel before God 52. Cain y y y Or did not acknowledge knew not his evill Serpentine property the poore Soul was captivated therewith and had set it selfe up in the Serpents wit and pride it would needs be an outwardly adopted childe and heir of God the offring must make reconciliation for him as Babell doth which taketh also the Mantle of Christ upon her and saith Christ hath undertaken and suffered for all my Sins upon the Crosse I cannot purchase or doe any thing for my selfe my works availe nothing before God I need onely beleeve that Christ hath done it and comfort my selfe therewith and then I am already justified and acquitted from all my Transgressions 53. Thus she cometh before God and thanketh God that he hath payed the reckoning and score in his Son and offreth with Cain and the Pharisee in the Temple and remaineth in her selfe a brother-slayer with Cain and this is the babylonicall fruit like as Cain would take the offring upon him for a cloake and Covering so also his succeeding Church taketh on it the offring of Christ for a cloake and Covert of its Sins and false murther and covereth its murtherous Spirit so that men must call it an holy devout Christian. 54. Saint Paul must serve their turne thereto when he saith I doe that I would not now if I doe it it is not I but Sin that dwelleth in my flesh but that he saith now then with my Minde I serve God but with the flesh the law of Sin the same Cain will not understand how the Minde must without intermission rule and reigne over the Sinfull will and desire of the flesh and mortifie the lust 55. Saint Paul speaketh of the heavenly Abel-like desire how Sin must be mortified in the flesh and not rule over the Minde as it did in Cain when he saw his brother was accepted before God and that he himself was not then the murthering Spirit arose in his Minde which should have been mortified in the offring by true Repentance and conversion 56. Thus also goeth Babel under the Mantle of Christ which offereth also to God and thanketh him for the offering of Christ but it selfe remaineth in the Minde of the Cainicall brother-slayer in pride covetousnesse Envy and Anger in Persecution in warre and Contention it fighteth about the Offring and about the Outward Covering least it should be stripped thereof and doth in the meane time fatten it selfe under it with the beastiall offrings of the fatnesse of the Earth and still remaines the Cainicall Beast and doth also continually murther Abel in Christs Members and comforteth it selfe with the death of Christ the same must be a Covert for the false murthering Spirit 57. The heart and minde is far from the new creature it is onely the old Cainicall brother-slayer which bemantles it selfe with Christs offring and offers with Cain such and nothing better remaines now of z z z Or Christendome Christianity among all Sects except the children of Christ who are heere and there hidden with Abel 58. Cain's Church was never more potent and predominant upon the Earth then it is even at this time whereas notwithstanding men cry out with full mouth-cry and great ostentation Come all h●●her we have found the offring of Abell in Christ yes forsooth dear Babel thou hast indeed found the Mantle of Christ but behold thy Cain-like heart and thou wilt see whether thou offrest with Abell from the new creature or from the false brother-slaying Spirit where are thy fruits where is Love and Righteousnes where is truth where is patience and meeknesse where is the Minde that with Paul serveth God where art thou thou fair Christian Church upon the Earth art thou not become a murthering Den of the Devill now shew thy Christian vertues art thou not full of contention and murther both in the Church and without the Church thy mouth is onely a prater of Gods Kingdome like as Cains mouth prated of the offring but his heart was a murtherer 59. Thus likewise men doe prate in the Stone-Houses of the mantle and offring of Christ and yet in the meane while in this Prate and Babble doe murther the children of Christ condemn and judge them and make a whole heap and crew of reviling devouring wolves that doe all cry out snarle and snap and none knoweth where the Hinde is which they hunt save onely that the Devill doth thus act and drive on his sport by them so that the true reall offring of Christ may remaine covered and hidden and be onely as a Mystery in this world 60. For we poor children of Eve doe sojourne heere in this Cottage in a strange * * * Or harbour lodging wherein the Devill in Gods Anger is Host we dwell upon the Cursed Earth where the Devill rideth over our Soule and Body and at all times tempteth us we had need be wary and watchfull and at no time secure it costeth Body and Soul CHAP. XXVIII Of Cains * * * Fatricide killing of his brother viz. of the Proud Haughty Antichristian hypocriticall Church upon the Earth and also of the true Christendome hidden under this Antichristian Church WHen the Devill in Gods Anger in the wrath of the Eternall nature had introduced his Throne and Seat into the humane property and awakened the Centre of the wrathfull nature in him there forthwith arose up such a desire out of the awakened Anger 's property in the humane Ens or Seed in the Propagation out of which property Babel viz. the Antichristian Church is begotten and brought forth 2. And now as God had incorporated and promised the Serpent-bruiser of this false property who should bruise the head of the Serpents Ens and will or desire unto the heavenly Ens of man which disappeared in and to Paradise which word of promise was a

outward world and how it should afterwards be among them and what Hunters would arise over them and compareth the humane Dominion to an Hunter who hunteth for Beasts to catch and slay them and thus it would be also among them that these Hunters would Hunt after Men to take them and bring them under Slavery and Servitude and chase and course them too and fro by their Bloud-Hounds bite tear slay and devoure them by war and murtherous acts and tame and bring under all with force fury and violence and excellently well manage the Government of the Hunter in their own selfe assumed Power 34. For Man was fallen under the possession of Gods wrath in nature the same forced forth it selfe now with its desire and formed it selfe into a Government according to the outward Constellations and the foure Elements as they doe build up and break down even so did this Hunter doe with his Beasts in his Sport 35. Here the world may take an exact Looking-glasse to behold it selfe in it is the true Originall Ground of the worldly Dominion and * * * Lordship Rule and although the same ground of Government hath an internall spirituall Originall yet it is in the outward forme onely before God as a beastiall Huntsman-ship among the Beast-men who must be bound and tamed 36. For the inward spirituall Government standeth in great humility in an Angelicall forme whereunto God also created man if he had but remained in Paradise then he should have had no need of the Hunter but being he would be a Beast God ordained him also an Hunter who might keep under the wilde unruly beastiall men and the Hunter and beast are both alike before God in this worlds beastiall property but being it may not be any otherwise God holdeth it for his naturall Order for he hath given every thing its Government Station and Order 37. But it is to be lamented that this Hunter doth hunt slay and devoure the Tame humane beasts which doe not belong to his Game but what shall we say or wherewith shall the children of God excuse themselves or quit themselves of this Hunter before God seeing every man beares externally the Hunters Hinde on him over which the hunter of nature hath power the inward spirituall man must leave his outward Beast unto the Hunter for his outward Beast is also evill 38. The spirit of Moses setteth under Hams linage twenty nine Names which came from Ham 29. Names which intimate the twenty nine properties proceeding from the third Principle viz. from the spirit of the outward world hinting how the formed word should be manifested through the outward nature both in Tongues and Properties whence the Governments and Orders of Countries and Nations have had their rise albeit each property hath again its externe Birth like as one branch or sprout of a tree doth produce and bring forth other Twigs yet the spirit in Moses doth point at the chiefe head root and the properties under these Names shewing what kinde of people should arise from thence and what their alterations and their finall conclusions should be all this lyeth hidden under their Names 39. Thus Ham hath twenty nine Names of his children 29. and he is the thirtieth twentie nine is the set Numbers of his children and childrens children under which the number of the end lyeth in Hams Government and Dominion Thirty is his whole Number whereof the Prophet speaketh 30. that this Ham would sell the righteous One for thirty pieces of Silver and give the same for a Potters field as a Pot is accounted of in reference to its maker even so is the fleshly man Ham in regard of God he taketh his thirtieth number which he ought to bring into Gods Kingdome and giveth it for an earthly vessell which doth resemble a field and in that doth sell the righteous one who lieth hid under the thirtieth number in the word of Power thus the righteous one under the thirtieth Number doth by the death or mortification of Hams flesh Sever himselfe from the twenty nine Numbers of these properties which have gotten the upper hand in Ham for in the thirtieth year the Righteous one viz. Christ did separate himselfe unto his Office and in the thirtieth Number lyeth this same Mystery this is understood by our fellow-schollars and onely hinted at in this place 26. Names 40. Sem hath in his line of Propagation twenty six Names and he is the twenty seventh 27 th Name And the spirit in Moses speaketh very hiddenly Gen. 10. Vers. 24. saying that he was the Father of all children of Eber and Eber begat two Sons the Name of one was Peleg for at his dayes the world was divided 25. and the other was named * * * Or Jaketan Joktan all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks he hath under them a single inward eye upon the line of Christ for he saith that Sem was the father of all the children of Eber although Eber be first in the Third degree after Sem yet the spirit looketh so punctually upon the word in the Covenant wheresoever it doth open it selfe in a Line 41. For EBER signifieth in the forming of the word as much as a Sound or manifestation of the word out of the Centre and saith further that he begat Peleg and called him so by reason of the division of the earth the spirit doth not onely look upon the outward division of Lands and Countries but much rather upon the Line in which stood the * * * Or Mark. limit of the Covenant for in Eber the limit of the Covenant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg and the line of Adam and Christ did there sever it selfe in the two bretheren as afterwards it did among the children of Abraham and Isaac with Isaac and Ismael and with Jacob and Esau thus likewise it was here with Peleg and Joktan externally the world was divided and internally the Kingdome of Christ and the Kingdome of the world Not that we are to understand that Joktan did not remaine in the Covenant onely the spirit doth here looke upon the motion of the Seed in which line the limit or marke of the Covenant was to be moved wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens and manifest it selfe in the Humanity 42. The Names of Sems children and grand-children are meere intimations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch where these same properties were brought forth out of the Stock into Boughes but here into Branches 43. The spirit in Moses a a a Gen. 10. from 26. vers to the 30. setteth * * * 14. Names fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees

hath thus be held it selfe it doth conceive with the Lubet in the Letters viz. in the Sence of nature and composeth the Sences of the Letters together and formeth the Lubet into a word the same standeth in an internall forme viz. in a conceived Thought 55. And even then the free-will taketh the H viz. the Spirit of the forth-breathing and bringeth the formed Thought before the counsell of the five Senses who behold the formed word and prove the same whether it be apt or not if it doth but please them then the H viz. the breathing Spirit taketh the word and brings it upon the Tongue into the Mouth there is the chief framer v●z the Fiat which is the divine Instrument and figureth the Senses of the properties out of the letters as the free-will hath set and composed them into a Substance to the Sounding or pronouncing manifestation or Expression 56. Now marke and observe us here very exactly how every word is formed or brought in the mouth to * * * Note when a word is formed or expressed it is brought to Substance Substance viz. to the expression How the chief worker and contriver viz. the Fiat which is in the Senses doth shape and figure it and how the Tongue cooperates or frames it selfe therewith when it takes it and by what way it brings it forth whether through the Teeth or above or with open Mouth also how the Tongue doth frame it self in the conjunction of the word which Sence it doth againe draw back and will not wholly cast forth as there is many a sence which is not halfe put forth but many fully and many againe are drawn halfe backwards towards the heart And now as the word was formed so is also the thing in its forme and property which is named by the word provided that the free-will giveth it also a right Name and doth not impose a strange Name on it out of Malice or Ignorance so it is externally noted and internally in the compaction of the Senses it hath such a vertue or ill malignant property 57. Now whosoever hath the understanding of the Senses viz. of the Spirits of the Letters so that he doth understand how the Senses are set or compounded in the Lubet he understands it in the framing of the word when the same is formed or brought forth to Substance and is able to understand the Sensuall Naturall or essentiall Language of the whole creation and understands whence Adam gave Names unto all things and from whence the Spirit of God hath prophecied in the Ancient 58. This is now the ground of the Head Languages when as all people spake in one Language then they understood one another but when they would not use the * * * Text Sensuall Naturall Genuine tongue then the true and Right understanding was put out in them for they brought the Spirits of the genuine tongue of Sence into an externall grosse forme and framed the subtile Spirit of the understanding into a grosse forme and learnt to speak out of the forme onely as at this day all Nations speak onely from this same forme of their contrived sensuall tongue 59. Now No people doe any more understand the Language of Sence and yet the Birds in the aire and the beast in the fields understand it according to their property 60. Therefore man may well thinke and consider what he is deprived of and what he shall againe obtaine in the New-birth although perhaps not here upon the Earth yet in the Spirituall world for in the Language of Sence all Spirits speake one with another they use no other Language for it is the Language of nature 61. Our Learned ones doe terme themselves Doctors and Masters and yet none of them understands his Mother Tongue they understand no more of the Spririt then the Country man doth of his Toole to the tillage of his ground they use onely the bare contrived forme of the grosse compounded words and understand not what the word is in its Sense hence ariseth the contention and strife wherewith men contend and jangle about God and his will men will teach what God is and yet understand not the Least of God 62. The five holy Speeches in the Language of Sence are Gods Word they are his operation through the Sence-tongue viz. through the properties as it cannot be denied that God giveth power vertue and life to all creatures and vegetables for his holy Name is through all and Adam had this holy Name as a proper possession working ruling and sensibly efficacious in his Senses and even this jewell he lost which is now again restored and enkindled in the holy Name JESVS 63. Therefore none can with Right be called a Divine or Learned in the holy Scripture much lesse a Doctor of the same unlesse that he understands the SensVAll tongue and knowes how the holy Spirit hath spoken by the Sensuall tongue in the holy Pen-men of the Scripture if he understands not the divine Sence in the holy Scripture Let him not undertake to be a Master over it to censure or interpret it he is not at all learned therein he is onely a changer of letters a Chop-Logick in the Scriptures and understands not one letter in its Sense 64. Thus understand us herein concerning the children of Noah viz. Japhet Sem and Ham and their children and grand-children they had lost the SensVAll Language and had made themselves a formed contrived one and so spake in a formed Language which they themselves understood not in the true Sence therefore God was hidden to them for they understood no more the voice of the holy Spirit in their Language viz. the Mentall Tongue of the five Vowells 65. And they looked about or Imagined where God should be and supposed that he must needs be something with forme and dwelling apart from them and being they could not understand any thing of God upon the Earth either what or where he was and yet had heard so much of God spoken by their fore-fathers thereupon they thought that he must needs dwell on high above the Stars and thought them not able to reach thither therefore they undertooke to build them a Towre whose Top should reach to heaven that so they might ascend up to him also they would thereby make themselves a Great Name that it might be said they had built a Towre even unto Heaven 66. Such a knowledge the formed understanding had of God as still to this day such Doctors are to be found who know and understand no more of Gods habitation and being then these Builders of the Towre and build in their Art altogether except the true genuine understanding ones upon this high Towre and can never ascend up to God and therefore they contend about the Building every one saith how it might be built sooner and better and yet they could never agree for they have all built themselves even to Death thereon untill the Lord sendeth a

forsake his goods as not to regard them but the own self-will which possesseth all this for a propriety that he must kill and annihilate 56. And think that all that of which he is a master is not at all his own let him thrive or go behinde-hand gain or loose be rich or poore wise or simple high or low let him have something or nothing let him esteem all these things alike a fair Garment as a course patcht one the prosperity of this world as the adversity life as death his authority as a servants place a kingly Crown as an old Hatt and forsake it all in his minde and not account it for his own 57. But think and wholly resigne up his will thereinto that he is but a servant of all whatsoever he hath and is onely a Steward in that Calling Profession Office and Order wherein he is that it is Gods and his brethren's in common that he onely serveth God and his brethren therein and let him look that whatsoever is conferred and put upon him be so received of him and managed by him as that it may conduce to the generall brotherly order and profession and that God may make such Orders in this world as a figure of the Angelicall world that so he might serve him therein 58. And not at all insinuate his minde into selfehood as to think let him be either King Counsellour or Judge of the people that he is therefore better before God or before man he must continually look upon his naked bosome and think that one naked man doth alwayes resemble and is like another and also that his Gown of state and Office over which he hath charge is the brotherly Societie's 59. And all whatsoever is bestowed and conferred upon him either for honour power wealth and goods to return and give it back again to God his Creator and say unfeighnedly in his minde Lord it is thine I am unworthy to have command over it but being thou hast placed me therein I wholly and fully resigne up my will unto thee Govern and work thou by me as thou pleasest that it may be don in thy will and conduce to the profit and service of my brethren whom I serve in my calling as thy Command do thou O Lord all through me and say onely in me how and to what I ought to direct the workes of my hands to whom I should give and bestow money goods power and honour and thus continually think how he in his place may please and pleasure not himselfe but his brethren 60. But if he be a Servant then let him think that he serveth God in his will and Men in Gods and the Generall brotherly Function and that is in that little which God hath given him in this Cottage for food and Rayment is as rich as a King for if he lookes upon himselfe naked he seeth the Truth 61. And when man bringeth it so far that all is One unto him that he is able to esteem all things alike and be content with any condition as S t Paul teacheth then he is as the poor Christ * * * Matth. 8.20 Who had not whereon to lay his head and rightly followeth Christ who said * * * Mat. 19.29 He that forsaketh not house Court monies goods brethren sisters wife child and denieth himselfe he is not worthy of me 62. And for this Selfe and unworthiness sake God hath turned away his holy countenance from the Nations so that they have known him onely through a dark word and shadow 63. But he that entreth into this totall Resignation he cometh in Christ to divine contemplation so that he s●eth God in him and speaketh with God and God with him and understands what Gods word being and will is this man is fit to teach and none else he ●eacheth Gods word from him for God is made known and manifest to him in his Covenant of which he is a Servant and Minister for he willeth nothing save what God willeth through him 64. He teacheth when God commands him let it be either to friends or foes in their season or out of their season he thinks that God must do in him as he please and albeit that he must therefore suffer scorn yet t is all one unto him if he be honored and respected of men he humbleth himselfe before God and his brethren and giveth God and his brethren the Honor and takes it not at all unto himselfe but if they curse him and smite him on the face he thinkes thus I now stand in Christs estate of persecution it shall turn unto the best for me and my brethren 65. Lo Loving brethren this is a Christian and such a kingdome he now offers to you by the wonderfull Sound of his Spirits Trumpet and there must and shall be such a kingdome soon manifest and come into beeing for a witness unto all the Nations of the earth of which all the Prophets have prophecied 66. On the contrary he offers to all wicked unwilling stubborn men his anger wrath and hardning to devoure them and to make an end with Babel This say not I but the Spirit of the wonders of all Nations 67. Therefore trusse up thy selfe in Armour and lay lustily about thee thou Antichristian Babylon and devour much bloud for thou thy Selfe art even he that destroyeth and qui●e ruins thy selfe For thee there is no remedy thou wilt take no counsell thy own Cain like fury in hypocrisie doth harden thee also there is no repentance in thy will but for the children of God under thee we have written this as we have known and seen it 68. Now saith Babel whence shall this people come that shall know the Lord and live in God Heare O Babel among thy brethren in the time of thy affliction and tribulation they are brought forth in their disrespect and misery and thou callest them fooles and knowest them not let no man wait for another coming the time is allready come about the voyce of the caller and hearer is allready present the Covering is put away from this voyce thou art not at this time called under a vail but with open mouth very clearly 69. This voyce of the Cryer openeth Gods clear Countenance in his Children and in the ungodly the angry Countenance seing they desire fully to purse up all in covetousnesse into Selfe viz. into the Antichristian bagg and to bring the whore of Selfe even to the very topp of the Babylonicall Tower 70. The Signe of this Image and its destruction is the Covetousness and envy its Signe stood before in Silver and Gold that was the Banner and Standard of Antichrist but now the Banner hath changed it selfe into Copper being Mars is the Soul viz. the man or husband in Copper so that this * * * Or Sword Mars is given to Babel for a Banner and Ensigne which shall Rule till Babel hath an end and no wicked man shall know this and though he