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
e e Manifest or come about borne and the beginning hath againe found the End it shall be manifest for a witnesse unto all Nations sheweth the Spirit of Wonders CHAP. IX Of the Fall of Lucifer with his Legions 1. ALbeit selfe-Reason might heere cavill at us and say we were not by when this was done yet we say that we in a Magicall manner according to the Right of Eternity were really there and saw this but not I who am I have seen it for I was not as yet a Creature but we have seene it in the Essence of the Soule which God breathed into Adam 2. Now then if God dwelleth in this same Essence and hath from all Eternity dwelt therein and manifesteth himselfe in his own mirror and looketh back through the Essence of the Soule into the beginning of all Beeings what then hath Reason to doe to taunt and cavill at mee about that wherein it selfe is blinde I must warne Reason that it would once behold it selfe in the Looking-Glasse of the understanding and consider what it selfe is and leave off from the Building of mad Babel it will be time 3. The Fall of Lucifer came not to passe from Gods purpose or Appointment indeed it was known in the wrath of God according to the property of the darke world how it could or would come to passe but in Gods holinesse viz. in the light there was no such desire manifest in any such property otherwise the holy God must have a devillish or hellish wrathfull desire in his Love which is nothing so but in the Centre of the Eternall nature viz. in the formes to fire there is verily such a property in the Darke impression 4. Every good Angell hath the Centre in him and is manifest in a creaturall Property in one degree or other in the Centre what property is f f f Chiefest most predominant or manifest greatest in the Creature according to that it hath its office and Dominion 5. Yet the Angells which were created out of the degrees of the Centre were created for and to the light the light was manifest in All and they had Free will from the Manifested will of Gods will 6. Lucifer had still been an Angell if his owne will had not introduced him into the fires-Might desiring to domineere in the strong fiery-Might above and in all things as an absolute sole God in darknesse and light had he but continued in the Harmony wherein God had created him what would have cast him out of the light 7. Now Reason saith he could not then tell me who compelled him was he not I preethee the most glorious Prince in heaven had he introduced his will into the Divine Meeknesse then he could have been able to stand but if he * * * In his own will which was from the Eternall will was both the possibility and Ability would not then he could not for his owne desire went into the Centre he would himselfe be God He entred with his will into Selfe g g g Selfe-hood or Selfenesse and in Selfe is the Centre of Nature viz. those properties wherein his will would be Lord and Master in the house 8. But God created him for his Harmony to play with his Love-Spirit in him as upon the musicall Instrument of his manifested and formed Word and this the selfe-will would not 9. Now saith reason how came it that he would not did not he know the Judgement of God and the fall yea he knew it well enough but he had no Sensible Perceivance of the fall but onely as a bare h h h Or Noticnall Theory in the Mystery of his minde knowledge the fiery Lubet which was potent in him did egg him on for it would faine be manifest in the Essence of the wrath viz. in the root of fire the darknesse also eagerly desired to be creaturall which drew Lucifer its crafts-Master in the great Potency of fire indeed it drew him not i i i Outwardly from without but in the Property and will of his owne fiery and darke Essence the Originall of the Fall was within the Creature and not without the Creature and so it was in Adam also Selfe-will was the beginning of Pride 10. Thou askest what was that which did cause it in himselfe Answer his great beauty and glory because the will beheld what it selfe was in the fiery mirror this Lustrous glance did move and affect him so that he did eagerly reach after the Properties of the Centre which forth-with began effectually to worke for the Astringent Austere Desire viz. the first forme or property did impresse it selfe and awakened the compunction and the Anxious desire thus this beautifull Star did overshadow its light and made its Essence wholly Astringent rigorous and harsh and its meeknesse and true Angelicall Property was turned into an Essence wholly Austere harsh rigorous and Darke and then this bright Morning Star was undone and as he did so did his Legions and this was his fall 11. He should have been wholly resigned in the holy Power of God and heare what the Lord would speake and play by his owne Spirit in him this Selfe-will would not doe and therefore he must now play in the darke yea his will is yet opposite albeit now after the fall he cannot will viz. to resigne to the divine will of the light for his meeknesse whence the Love-will ariseth is shut up and Entred againe into a Nothing viz. it is retired into its own Originall 12. Now the Creature still remaineth but wholly out of the Centre viz. out of the Eternall Nature the free Lubet of Gods wisdome is departed from him that is it hath hid it selfe in it selfe and letteth the wrathfull fire-will stand as hapned to Adam also when he imagined after Evill and good then the free Lubet of the holy worlds-Essence did disappeare in his Essence 13. This was the very death of which God told him that if he did eat of the tree of the knowledge of good and evill he should dye the very same day thus it was in Lucifer he dyed to the holy divine world and arose to the wrathfull world of Gods Anger 14. Thou saist wherefore did not God uphold him and draw him from the evill inclination I preethee tell me wherewith should he have poured in more Love and meeknesse into this fire-Source then had his Stately light been more manifest in him and the Looking-glasse of his owne knowledge had been the greater and his owne fiery Selfe-will the Stronger I pray was not his High light and his own-selfe-knowledge the Cause of his fall 15. Should he then have drawn him with Rebuke was it not his purpose aforehand to rule the magicall ground as an Arstist his Ayme and endeavour was for the Art that he would play with the Centre of the Transmutation of the Properties and would be and doe all whatsoever he alone pleased had he not known this he had
still remained an Angell in humility 16. Therefore the children of darknesse and the children of this world also are wiser then the children of the light as the Scripture saith Thou askest why they have the Magicall roote of the Originall of Essences manifest in them and this was even the desire of Adam however the Devill perswaded them that they should be wiser their eyes should be opened and they should be as God himselfe 17. This folly caused King Lucifer to aspire desiring to be an Artist and absolute Lord like the Creatour The water of meeknesse had been good for his fire will but he would none of that hence it is that the children of God must be the most plaine syncere and Simple as Esaias prophecyed of Christ who is so simple as my servant the righteous one who turneth many unto righteousnesse viz. k k k Or to upon the way of humility 18. All Angells live in humility and are resigned to the Spirit of God and are in the Eternall Speaking Word of God as a well-tuned pure-Sounding Instrument in the harmony of the Kingdome of heaven of which the Holy Ghost is chiefe Master and Ruler 19. But the Devill hath forged to himselfe a strange fooles-play where he can act his gulleries with his sundry Enterludes and disguizments and demeane himselfe like an Apish foole and transforme himselfe into monstrous strange and hideous shapes and figures and mock at the Image of Angelicall Simplicity and Obedience and this was his ayme and intent for which he departed from the harmony of the Angelicall Quires for the Scripture saith tthat he was a murtherer and lyar from the beginning his jugling feats and fictions are meere strange figures and lies which God never formed in him but he brings them to formes and shapes in himselfe and being that they are contrary to his Creation they are lies and abominations 20. He was an Angell and hath belyed his Angelicall forme and obedience and is entred into the Abomination of fictions lies and mockeries he hath awakened the envious hatefull formes and properties of the darke world in his Centre whence wrath and iniquity springeth he sate in heavenly Pomp and glory and introduced his hatefull desire and malicious will into the Essence viz. into the water-Source and cast forth his streames of Enmity and malignity 21. His Properties were as the venemous stings of Serpents which he put forth out of himselfe when the Love of God was withdrawn from him he figured his Image according to the Property of the wrathfull formes wherein there are also evill Beasts and wormes in the Serpentine shape and infected or awakened the Sal-niter of the Centre of nature in the Expressed Essence in the Generation of the Eternall nature whence the Combate arose that the Great Prince Michael fought with him and would no longer endure him in Heaven among the fellowship of the holy Angells 22. For which Cause the will of the Abysse viz. of the Eternall Father moved it selfe and swallowed him downe as a treacherous perjured wretch into the Gulfe and Sinck of Eternall darknesse viz. into an other Principle the Heaven spewed him out of it selfe he fell into the darknesse as lightning and he lost the mansion of God in the Kingdome of Heaven in the holy Power and all his servants with him There he hath the Mother for his enchanting delusions there he may play them jugling feats and Antick tricks 23. Moreover we are to know that he had his Royall Seat in the Place of this world therefore Christ calleth him a Prince of this world viz. in the Kingdome of darknesse in the wrath in the place of this world 24. His Kingly Throne is taken from him and another hath possession of it in the heavenly worlds Property in the place of this world he shall not obtaine it again 25. Also at the instant of the Creation of the Stars and foure Elements another King was established over him in this place in the Elements which albeit we could mention yet at present it remaineth in Silence by reason of the false Magick also by reason of other Superstitions and Idolatries we will not speake any thing of it heere and yet hint enough unto our School-fellowes CHAP. X. Of the Creation of Heaven and the Outward World 1. IT seemes strange and wonderfull to Reason to consider how God hath Created the Stars and foure Elements especially when it doth contemplate and consider of the Earth with its hard Stones and very rough indigested harsh substance and seeth that there are great stones rocks and cliffes created which are in part uselesse and very hindersome to the employment of the Creatures in this world then it thinks whence may this Compaction arise in so many formes and properties for there are divers sorts of stones divers mettalls and divers kindes of Earth whence manifold hearbs and Trees doe grow 2. Now when it doth thus muse and contemplate it findes nothing save onely that it doth acknowledge that there must be an hidden Power and Might which is Abyssall and unsearchable which hath Created all things so and there it sticks and runs to and fro in the Creation as a bird that flies up and down in the aire and lookes upon all things as an Oxe upon a new doore of his Stall and never so much as considers what it selfe is and seldome reacheth so far as to know that man is an Image extracted out of this whole Beeing it runneth up and downe as a Beast void of understanding which desireth onely to eat and procreate and when it comes to its highest degree as to search out and learne Something then it searcheth in the outward fiction and artifice of the Stars or else in some carved worke of outward nature it will by no meanes simply and sincerely learne to know its Creatour and when it comes to passe that one attaineth so far as to teach the knowledge of him yet then it calleth him a foole and phantastick and forbids him the precious understanding of God and imputes it to him for sin and revileth him therein 3. Such meer Animalls we are since the Fall of Adam that we doe not so much as once consider that we were created in the Image of God and endued with the right naturall and genuine understanding both of the Eternall and Temporall nature so as to minde and bethinke our selves by Great Earnestnesse to re-obtaine that which we have lost whereas we have yet that very first soule wherein the true understanding lyeth if we did but seriously labour to have that light which we have lost to shine againe in us which yet is offered unto us out of Grace 4. Therefore there will be no excuse at the great day of the Lord when God shall judge the Secret and hidden things of mankinde because we would not learne to know him and obey his voice which daily hath knocked amongst us and in us and resigne up our selves unto him that so
figure of Adam in Paradise are the forty yeares in the wildernesse where Israell was tryed in the Law with the Heavenly Manna whether or no they would be obedient to God that the Anger might not so much devoure them The Third figure is the true reall one viz. Adams hard t t t Combate encounter with Christ in the wildernesse where he stood in Adams stead before the Devill and Gods Anger where he did eat forty dayes magically viz. of the u u u Text of the Verbum Domini word of the Lord in which Adam also was tempted whether he would remaine wholly resigned unto Gods will Christ was Tempted in Adams x x x Place or liew stead in Adams Temptation and with all that whatsoever wherein Adam was tempted as shall be mentioned hereafter 23. The fourth Figure are the forty houres of Christ in the Grave where he awaked Adam out of his first sleep The fift Figure are the forty dayes of Christ after his Resurrection in the last Proba where the humanity was last of all tryed whether it vvould now stand and be wholly resigned in God being that death was destroyed and the invvard humane life new-borne in God 24. These five figures belong unto the five degrees of nature from the first forme of nature even to the fift viz. to the holy Centre of the Love-birth if it were not too large we would set it forth very clearly it shall be shewn in its place 25. These forty dayes Adam was y y y Or stood in the Proba tryed in his Innocency whether or no he would or could stand to possesse the Throne of Lucifer as an Hierarch and Prince of God but seeing God knew that this would not be he determined to move himselfe with his deepest Love in this Adamicall Angelicall Image of the inward holy man which did z z z Vanish or withdraw disappeare in Adam and to regenerate him anew viz. in the seed of the woman understand in the Love-desire's Seed wherein Adam should have impregnated generated or brought forth himselfe in a Magicall manner In this seed the Mark or Bound of the promised Covenant a a a Or with in Christ was set who should restore the Angels-Image viz. the divine man as it is effected 26. These forty dayes Adam viz. the Soule of Adam in the flesh vvas tempted betwixt three Principles for each Principle drew the Soule in the flesh and would have the upper-hand or Dominion 27. This was the Right b b b Tryall Probra of what the free will of the Soul would doe whether it would remaine in the divine Harmony or whether it vvould enter into the Selfehood Here it was tryed in Soul and body and drawn by all the three Principles each vvould accomplish or vvorke forth its wonders c c c With or by him in him 28. Not that the three Principles did stand in un-equall measure and weight in Adam they were in equall weight in him but not without him moreover the Devill was very busie in Gods Anger in the first Principle vvith his false Desire and introduced continually his Imagination into the Soule and into the outward flesh viz. into the Limus of the Earth and insinuated it into the first Principle viz. into the fiery property of the Soule even into the Eternall Nature whereupon the first Principle in the soule was moved to speculate it selfe in the Devills Imagination or glasse of phancy viz. to contemplate in the magicall birth how and what Evill and Good were how it would relish and be in the * * * In the dissimilitude or various disparity of the properties which were without it selfe unlikeness of the Essence whence the Lust did arise in the soul 29. Viz. The Earthly lust to eat of the manifold properties did arise in the outward part of the Soule and in the inward fiery part of the soule the lust of Pride did arise to know and prove evill and good desiring to be like God as the Devill also did when he would be an Or crafts-master Artist in the magicall birth after vvhich Adam heere also lusted 30. Albeit Adam did not desire to prove the first Principle as Lucifer hath done for his lust was onely bent to taste and prove evill and good viz. the vanity of the Earth the outward Soule was awakened so that the hunger entred into its mother where from it was drawn and introduced into another Source 31. And when this hunger entered into the Earth to eat of Evill and good then the desire in the Fiat drew forth the Tree of Temptation and set it before Adam then came the Severe command from God and said to Adam thou shalt not eat of the Tree of the Knowledges of good and evill in that day that thou eatest thereof thou shalt dye the death 32. And Adam also did not eat thereof in the mouth onely with the Imagination or desire he did eat thereof whereby the heavenly Tincture disappeared which stood in a fiery Love and the earthly one did awake in the outward Soules property whereby the heavenly Image was obscured 33. Thus the magicall birth was spoiled and it could not then be although Adam f f f Or had stood stood in Paradise yet it had not availed g g g Or them him for in the Imagination or hunger after evill and good the outvvard man did awake in him and obtained the Dominion then Adams faire Image fell into a Svvound and drew neer to the h h h Or Rest. Cessation of its operation for the heavenly Tincture was captivated in the earthly desire for the outward desire impressed into it its essence out of the vanity whereby the man was darkned and lost his cleare pure i i i Constant permanent Stedy Eyes and Sight which was from the divine Essence from whence before he had his sight or Seeing 34. Now Moses saith that the Lord God said it is not good that this man should be alone we will make an help meet for him vvhen God had created all creatures with the vvhole creaturall host Gen. 2. v. 18. Moses saith and God beheld all things which he had made and loe it was very Good and confirmed all to its propagation but heere he saith of man it is not good that he should be alone for he saw his miserable Fall that he could not magically propagate himselfe and said we will make an help for him CHAP. XIX Of the * * * Or framing building of the Woman shewing how Man was ordained to the outward Naturall Life ANd Moses saith God caused a deep steep to fall upon the man and he slept and he tooke one of the ribbes out of his side Gen. 1. v. 21. and built a woman thereof and closed up the place with flesh Moses saith the woman was made of a rib out of Adams side who vvill understand this without divine light
have its power and prevalency 18. And here we are rightly to know how Gods Love and Anger are in continuall contest understand in the manifested Word in the limus of the Earth and in the Ens of the humane property out of the Earth for the Anger Ens is stirred up and driven by the Devill and desireth continually to devoure the Love Ens and possesse this Kingdome in the Anger Ens. 19. The Anger Ens desireth to have man for it hath its King in Lucifer and the Love Ens desireth also to have him for it hath its King in Christ and therefore Christ must bring the humane Love Ens through death and the Anger Ens and open another Principle viz. another Kingdome and leave Prince Lucifer in his own Anger for his free-will had chose it him 20. Thus also the free-will in Cain did chuse the false viz. the Devills-will but thou saist was then the murthering-will wholly rejected it did d d d Reprobate or abandon NOIE reject it selfe but if the free-will had againe conceived in the Love Ens it would have been againe borne anew yea even after the murther which we leave unto the judgement of God whether it were so or no seeing the Text in Moses doth give him so bare a name in despaire for the word out of which the Name Jesus was made manifest was given to call poor lost Sinners to Repentance and not the righteous ones who were apprehended in the Love as Christ said 21. Cain was a type of the first corrupt Adam in Sin and Abell was a type of Christ the second Adam viz. of the virgin-childe for the Tree of evill and good began in Adam and so likewise the fruit did forthwith appeare viz. Christs children and the children of the Devill and the Serpent 22. Now reason saith was Cain then wholly conceived of the Serpents Ens in the Anger of God and predestinated to damnation Answer no He was conceived of the Ens of Adams soule and body and so also of the Seed and Ens of Eve her body but the Monster in the matrix of Eve did environ the sown Seed and it was that which did seduce and beguile him but the marke and Aym of the Covenant lay hidden in the Ens of the Soul and body for the Ens of the Seed of Adam and Eve was out of the heavenly disappeared limbus and then also out of the earthly awakened limus but the will of the Serpent and of the Devill took possession of the house as the like was in the Devill who was an Angell but the will of the darke world took possession of the house in him and got the upperhand so also it was here in Cain 23. But thou askest how this came so to be hear and see thou fair child in the will of Adam and Eve what their desire was before and after the fall they onely desired the Earthly Kingdome as we see that Eve was so wholly and onely minded for when she brought forth Cain she said Gen 4. Verse 1. I have gotten a man who is to be a Lord she thought him to be the bruiser and breaker of the Serpent he should take in and possesse the earthly Kingdome and expell the Devill she did not consider that she should Dye to her false earthly fleshly will and be borne anew e e e Or with in an holy will and such a will she also brought into her Seed and the like did Adam also 24. And hence now the will in the Souls essence did arise the tree brought forth a twig out of or like it selfe for it was Cains desire onely that he might be Lord upon the Earth and being he saw that Abell was more acceptable in Gods Sight then himselfe his free-beastiall will in him did elevate it selfe to slay Abel for Cains Ayme and endeavour was onely about the outward world to domineer and be Lord and master therein but Abel Sought Gods Love 25. Thus there are yet Two such Churches upon the Earth One which onely seeketh worldly pleasure might honour and the outward God Mammon and Mausim and therein it lodgeth the Serpents child the other which seeketh the virgin-child and Gods Kingdome and must suffer it selfe to be persecuted reviled reproached and killed by the Cainicall Church as Cain did to Abel 26. For the Devill will yet be continually a Prince of this world in the Serpents child and if the virgins child which bruiseth the head of the Serpent be not manifest in the Serpents child then the Devill is and remaineth Prince and Host in the house of the Soul as hapned to Cain 27. And doe but understand the ground aright in the birth of this world two Kingdomes lie manifest viz. Gods Love Kingdome in Christ and the Kingdome of Gods Anger in Lucifer these two Kingdomes are in Contest and strife in all creatures for the Originall of all Spirits is in the Contest and in the Combate of the fire the light is made manifest the fire is a cause of the light Gods anger is a cause that God did yet once move himselfe in his deepest Love in the Name Jesus and thereby vanquish the Anger 28. Now what can the Love doe if the free-will espouseth it selfe to the Anger or vvhat can the Anger doe against it if the free-will conceiveth in the Love and destroyeth the Anger must it not hold still and suffer it to be done and though it doth oppose and rage against it yet the Love pierceth quite through it and changeth it into Joy the Anger is the root of Love as the fire is the root of the light but in the Free-will is the understanding which maketh it selfe to what it pleaseth 29. Dost thou not see this in the Earth that the free-will in the Ens of the word hath made it selfe stones metalls and Earth the stones and Earth are not the free-will but the free-will hath introduced it selfe into such an Ens and by its Lubet and motion introduced the Ens into a Compaction or coagulation there was no other maker there but the free-vvill in the formed and manifested word thou mayest indeed see wonders enough 30. Behold the unreasonable Creatures as wormes toads Spiders and other wilde venemous and horrible Beasts and thou shalt see somewhat in very deed if thou beest not dead but thou saist God hath created it so yea Right his desire in Love and anger hath amassed the Ens with the motion and compacted each Ens according to the free-will into a forme there was no other maker there but the free-will in the word 31. The desire in the word was the Fiat which introduced the free-will into an Ens thus the same Manifested Word is yet in all things and hath the Fiat viz. the desire in it selfe As the free-will in every thing introduceth it selfe into a Spirit even so the Fiat formeth and Signeth each thing every Root bringeth forth from it selfe a branch of its own likenesse
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and serpent-Serpent-desire and hath no true upright love-Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
and seven and yet ye have the Word in one Number wherein the c c c Or the understanding of all things whole understanding is contained yee have it moving upon your tongues yet ye cannot comprehend it 66. And the Reason is that you will onely speake out of Seven and seventy and seven viz. out of the wrath which hath divided the tongues and doth Avenge the Life of Lamech Seventy and Seven times in your Tongues and Speeches but if ye would d d d Or enter into goe unto the Centre and open your eyes then you would see how the babilonicall Whore leads you captive by her String and how she hath set her selfe over the life of man with e e e One Copy hath it seven seventy and seven seventy and seven numbers and hath wholly hidden our Sister Naema with the Numbers that the Beast of the Numbers might Reigne and rule in the wrath of God over the life of our Sister Naamah 67. But we have heard a watchman say Away the Beast with the whore which stood upon the Earth in Naamahs stead is quite fallen and given to the Presse of the Seven-fold f f f Vengeance Racha in the Seventy and seven c. the Racha ariseth up in Lamech and goeth through the seventy and seven and this none can hinder AMEN 68. For Naamah shall be manifested to all Nations tongues and Speeches and even then out of the Seventy and Seven there shall be but One word of understanding for the life of man proceeded from ONE onely word of God and hath formed and divided it selfe in Selfe-hood in the Spirit of the wonders of the vvorld into Seventy and Seven properties of the Onely Word Novv cometh the time that the life's beginning shall againe enter with the Spirit of the wonders and Speeches into the End viz. into the Beginning and therefore the childe of the wonders which hath given it selfe forth g g g Or before in the Sight of God must be made manifest in the Vnity 69. And being that the free-will hath given it selfe into the vanity of the Speeches and the multiplicity of the Powers and defiled and slaine the life of the Onely Word the Racha proceedeth forth from the Murthering Spirit through Seventy and seven untill the Beast together with the Harlot be consumed and devoured vvith the fire of Gods Anger 70. And then Tubel-Cain findeth his Sister Naema in Golden Attire and Ada rejoyceth in her Son Jabal who is an Heardsman for Lamech hath again found his children which he left in the Racha and the Pride of Selfe and also the craft Deceit and Suttlety of the Serpent ceaseth * * * Or for Then Every Beast shall eat its Own Pasture the Time is neare HALLELV-JAH CHAP. XXX Of the Line of the Covenant THe Line of the Covenant is not so to be understood as if the Covenant fell onely upon this Line no the Covenant * * * Passeth upon belongeth to or is Entailed upon befalleth the onely Life which was in the word before the times of the humanity the Line of Seth passeth onely upon the manifestation in the flesh in which line the Word in the Covenant would externally manifest it selfe in the flesh but the Spirit proceeding from the Centre in the Covenant falls as well upon Cains line as upon Abels yet in Cains line in the Spirit and in Seths in the externall mouth or manifestation viz. in the formed and conceived Word that is in the office and ministry of Teaching and Preaching for Seth was sprung forth according to the Spirit out of the Covenant where the Spirit moved it selfe in the incorporated Word in the Covenant and Cain was comprehended under the Spirit of nature 2. For by Cains line the Arts were brought forth to light which were a Wonder of the Divine wisdome Contemplation and formation viz. of the Formed Word through and in nature and in Seth the word was brought into a formall Life viz. into a spiritual contemplation wherein the word of God did behold it selfe with the wisdome in a spirituall * * * Forme or Figure Image and in Cains line it beheld it selfe in a naturall formed Word and both Serve to set forth the wonderfull deeds of God 3. Not as Babel judgeth that God out of his purpose and determinate counsell hath thus predestinated and chosen one Part of men in his Anger to condemnation and the other Part to life they that so judge are yet under the Number Seventy and Seven in the multiplication of the word for the Promise was Given to Adam before Cain was conceived the Covenant touching Grace rested in Adam and Eve but the Spirit of Sanctification and Regeneration by Christ passed onely upon the Seed of the Woman viz. upon the Seed of the Kingdome of Heaven which was shut up that is upon the lights Tincture upon the Matrix of Venus wherein Adam when he was Man and Woman should have propagated himselfe in Peculiar Desire and Love which seing it could not be by reason of Adams strong Earthly Imagination was taken from Adam and made into a woman 4. But when the woman became earthly the heavenly Part of this Matrix which was to the producement of the heavenly birth was shut up in death into which Matrix the word of God did again incorporate it selfe with the Covenant to open and manifest himselfe in this Matrix with a living and heavenly Seed and to destroy the Power of death 5. For the word would not open it selfe in the formed word of nature viz in Cains Generation but in the disappeared heavenly Ens and by the same revived and requickned heavenly Ens that is by the VVomans Seed of the heavenly Part bruise the Serpents Head viz. the Devills introduced desire in the wrath of nature that is overcome the wrath and curse of God in the Generation of Cain and Seth. 6. The word in the Covenant did open it selfe in Seth and Abel it being as a Voice of the Teacher and Cains Generation should in its life receive this Voice and impresse it into its Life so that it might produce the New Regeneration but that many of them have continued in death and contemned this Voice is long of the free-will which suffered it selfe to be held by the Devill in the Anger of God and still to this Day doth suffer it selfe to be held in that the Cainicall will doth Love nature and Selfe too much 7. For if the free-will of the Soul will apprehend the Word in the Covenant then it must Dye to its naturall Selfehood and selfefull Will and be wholly Resigned to the Own will in the Covenant that it may with its Desire follow the Word and Spirit in the Covenant as the same doth lead guide and move it 8. And This Cain is very loath and unwilling to do he will be a Selfish Lord and with the desire doth figure and shape a
Ark but its spirit remaineth onely upon the Earth feeding upon the fat grasse upon the Riches Honour and beauty of this world and so it stayeth onely in Selfehood and returns not to the Ark it indeed maketh devout shews of holinesse to God and giveth good words but the man with its Senses and Reason will not forsake the world and return again to the Ark. They build themselves stately Pallaces without the Ark for the pleasure of the flesh and are very zealous and devout in hypocrisie without the Ark they will be accounted children by an externall Imputation of Grace and Adoption but they will not enter into the Ark but they say Christ is in the Ark he hath purchased and paid all we need onely to comfort our Selves therewith he will bring us in well enough 46. The other Party saith they have Christ in their Works of hypocrisie they take the Ark along with them when they fly out in their fleshly Pleasure all these remain without the Ark in this World and return not to the Ark. This the Third Dove denotes for the Antichristian Kingdome walketh demurely in the shape of a Dove and as a sheep but it is onely a figure and darksome shaddow of Christs Kingdome which consists in the Spirit in Power and is really in the Ark. CHAP. XXXIII Of the beginning of the Second Monarchy and of the Covenant of God with Noah and all creatures ANd Moses saith Then God spake with Noah Gen. VIII 16 c. to the end and commanded him to goe forth with Every living thing Each with its Kinde but Noah builded an Altar unto the Lord and took of every clean Beast ond of every clean Fowle and offered burnt-Offrings upon the Altar and the Lord Smelled a sweet Savour and said in his heart I will not henceforth curse the Earth any more for mans Sake for the Imagination of mans heart is evill even from his youth and I will not any more smite every living thing as I have done while the earth remaineth Seed-time and Harvest cold and heat Summer and winter Day and night shall not cease Moses saith that God smelled a Sweet Savour and Said in his Heart he would not again curse the Earth or smite every living creature any more for mans sake This is a figure or mysticall Type as is before mentioned in the Offring of Abel 2. For his Heart is the word in the Covenant which took the Prayer and will-spirit of Noah through the holy fire in the Offring and brought it in the word to Substance and withall smelled in the Divine Power the humanity of Christ who was to Resigne himselfe in the Covenant into the Word of Power that is it desired to have the humanity in his Power and vertue as a pleasant Savour and from this Smell or sweet savour of holy Rest in the Paradisicall property the Spirit of God declared that he would not again destroy Man and the Creatures any more so long as the Earth should endure these Creatures should also continue 3. For Noah offred all manner of clean beasts and fowle and the Spirit saith that he Smelled herein a sweet savour of rest now he doth not mean that he took pleasure in the Smell or Savour of the offring for all Beasts are in his Power and are continually before him but he spake it in reference to the hidden offring in the Covenant which the inward world in the creatures did smell which hereafter would deliver them by its own peculiar * * * That is the inward centrall fire w ch shall purge the floor and cristalize the Earth into transparent Gold Offring from the abomination of vanity and set their figure into the holy wisdome viz. into the spirituall world 4. When Noah offered then the Lord that is God manifested in the Offring by the unmanifest holy Name JEHOVAH through JESVS did Smell the holy disappeared humanity in Adam that is he did tast in the Lubet or good pleasure of his wisdome how the same should be again manifest in the holy Name Jesus And then he blessed Noah and his Children and said Be fruitfull and multiply and replenish the earth and the fear and dread of you be upon every Beast of the Earth Gen. IX 1 2 3. and upon every Fowle of the air Even upon all that creepeth upon the Earth and upon all the Fishes of the Sea into your hands they are all delivered Every living thing shall be meat for you Even as the green Hearb I have given you all things but the flesh * * * Or which yet liveth in the blood with the life thereof that is with the blood thereof you shall not eat for I will require the blood of your lives of every Beast will I require the same and at the hand of every man will I require the life of man being that he is his brother and whosoever sheddeth mans blood by man shall his blood be shed for God created man in his owne image And you be yee fruitfull and multiply and be industrious upon the earth that you may increase abundantly 5. When God blessed Noah through the Offring proceeding from the Covenant and bad them be fruitfull he gave them againe the whole world withall its Hosts in possession all whatsoever liveth and moveth should be Subservient to them and be their owne and he gave it them all in common he made there no difference between Noah and his children no * * * Master Lord nor servant but he made them all alike none noble or ignoble but like as many branches and twiggs grow out of one Tree and yet all together are but one onely Tree so also he established the humane Tree upon the Earth and gave them all beasts fishes and fowles in common with no distinction restriction or prohibition save onely that they should not eat their life in the blood least they should become monstrous in their life * * * Or with the Eating the life of the Bâ—asts with the bestiall life 6. God Commanded them to rule over all the Beasts and Creatures but in this place he gave them no peculiar Domination or ruling Power over one another for all Domination Lordly rule and authority whereby one man ruleth over another doth arise out of Ararat that is from or through the Order of nature according to its properties according to the Constellations and outward Dominion of the Princes under the Constellations or Astrum 7. The true Image of God hath no other Dominion in its members then the Body hath in its members or the Tree in its branches but the beastiall Image from the Stars and four Elements maketh it selfe a Dominion and Government according to its mother whence it taketh its rise and wherein it liveth 8. Also all Lawes and externall Ordinances which God hath appointed man doe all belong unto the Order of nature viz. unto the expressed formed Word the same God hath given man
with his daughters to go out from Sodom and the other hath the Severe judgement and hath now at last sifted thee and turned thy inward Signature outwards and set it before the Lord and thy * * * Thy Cain like crying for ruin upon others murtherous Cry is come up before the presence of the most High and it is exceeding great he hath sent his Angel to destroy thee and to overturn the Cities 10. Thy signature wherewith thou art now outwardly marked is the Great Covetousness and Envy together with thy Ammunition-money and the great wrathfull severity of thy Oppression of the poor and miserable in that thy covetousness hath served it selfe so high that it desires to devour all into it selfe whence thy great * * * The scarcity and deerness of commodities and all oppression ariseth from the covetousnes and pride of man who seeks to maintaine it by the sword Enhancement of mens Necessaries is risen 11. But thou sayst now it is a good and a prosperous time the Sun is risen upon mee and shineth on my purse so that I can fill it as I please it is a good and a fine time for me it shall now be a good and a golden time sure enough I shall certainly enjoy it and arise in High power and authoritie and be respected 12. But hear now what at present the Sound of the Trumpet declareth it saith go out from Sodom the Sun is risen in Love and Anger this we will not hide from you the Angel of truth hath now already taken Lots daughters with the father and his wife by the hand and bids them go it is time this thou shalt soon see by wofull experience 13. For the Angel of Anger hath also taken thee into Judgement and therefore thou art so wrathfull covetous murtherous and wicked do but behold thy selfe whether we speak truth thou gettest thy selfe much to spend in thy Signature and thou hast indeed a storehouse full of provision in the Abysse he that can see let him see in whom there is but the least inckling of the Trumpets Sound let him go out of Sodom there is no longer any tarrying 14. And Moses speaketh further and when he had brought Lot forth Vers. 17. â— the 23. he said escape for thy life look not behind thee and stay not also in this whole Plain escape unto the mountain lest thou be consumed but Lot said unto him oh not so my Lord behold now being thy Servant hath found Grace in thy sight be pleased to magnifie thy mercy which thou hast shewn unto me in that thou hast saved my life I cannot escape to the mountain least some evill take me and I dye behold there is a Citie very near unto which I may flee it is a little one O let me escape thither is it not a little one and my soul shall live And he said unto him see I have accepted thee concerning this thing that I should not overturn the Citie for which thou hast spoken hast thee escape thither for I can do nothing till thou be come thither therefore the Name of the Citie was called Zoar and the Sun was risen upon the Earth when Lot came into Zoar. The inward Figure stands thus 15. The spirit of truth had moved the spirit in the Covenant in Lot and taken him by his spirituall hand and brought him forth out of the Judgement understand the soul of Lot in which the word of promise in the Covenant had opened it selfe according to the spirituall property into which also the now sent voice of truth and judgement did force and defended Lot from and in the judgement 16. For with the Judgement the first Principle viz. the Soules Centre was sifted and proved through all the properties of the Eternall Nature into this the Lords hand viz. the Angel of the Lord did put it selfe with the Grace of Christ's Covenant in Abraham and drew Lot out of the judgement and from the children of Sodom therefore the Angel said Deliver thy selfe and look not behinde thee into judgement viz. into the enkindled wrath least the same take thee as hapned to Lots wife who turned her desire back again to see and behold what the wrath of the Lord should be 17. As Adam and Lucifer also did the like who would essentially behold and prove Gods viz. the Eternall Nature's wrath which yet is a consuming fire and forth with proveth spirit and body and if it reacheth any thing of which it is capable it devoureth it into it selfe 18. Now the Soul of Lot trembled and stood in fear before the Angel of the judgement viz. before Gods righteousness and entreated his truth that he would be pleased to magnifie his Mercy in the Covenant towards him least the Turba should take hold of him and it is a very excellent example how God taketh his children in the Time of punishment and judgement into his Love defendeth them and brings them forth from great destruction as he did here unto Lot and also unto the upright children in the finall destruction of Jerusalem 19. Also the Angel of vengeance said I can do nothing untill thou be come thither Oh! thou wonderfull God who can hinder thee but this is even thus to be understood the spirit of his Love in the Covenant had set or established it selfe with the Truth in Lot and kept off the Anger that it could not burn untill Lot came out 20. And we see that oftentimes the children of God are able to withhold great plagues and punishment of God from coming down on a people there is even such a might in them that Gods Anger is able to do nothing and is as it were impotent where they are present also they are a might and power against Hell and the Devill for such a thing is true reall Faith that it can withhold and overpower God in his Anger 21. Therefore the Lord said to Lot I cannot do any thing untill thou be gon out and he spared also the little Citie called Pella or Zoar viz. a diversion or turning away of the Anger for Lots sake for when he came thither the Turba must be extinguished as the Name in the uncompacted tongue of Sence doth expresse it Ver. 24 25 26. 22. And then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven and overthrew the Cities and all the Plain and all the Inhabitants of the Cities and all whatsoever grew upon the ground and his wife looked back and she became a pillar of Salt 23. This is now the figure of the kingdome of Christ who had opened himselfe to Abraham in the Love how he would sit in Judgement over the world and how the Might and Dominion is given unto him of God that he should destroy the Devills Kingdome upon the earth and give all wicked men unto the Anger of God to be devoured for when he had manifested himselfe to Abraham and
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
and yet during the time of this life outwardly it hangs to a Christian this the Spirit heere powerfully prefigureth 3. Heere we see a powerfull figure in Judah in whom stood the line of Christ in the Order of the Genealogie out of which Christ was to be manifested * * * Gen. 38.1 2 3 4 5 6 7 8 9 10. This Judah went away from his brethren and applyed himselfe to a Man of Odoliam called Hira and there Juda saw a Cananitish Mans daughter called Suha and he tooke her and went in unto her so shee conceived and bare a sonne and he called his Name Er and shee conceived againe and bare a sonne whose Name shee called Onan and shee conceived once more and bare another sonne whose name shee called Selah and shee was at Chesib when shee bare him and Judah gave his sonne Er a wife whose name was Thamar but he was evill in the sight of the Lord and therefore the Lord slew him then sayd Judah to Onan Lye thou with thy brothers wife and take her in Marriage that thou maiest rayse up seede to thy Brother But Onan knowing that the seede should not be his owne when he should lye with his brothers wife he let it fall to the ground and destroyed it lest he should give seede to his brother and it was displeasing in the sight of the Lord which he did and the Lord slew him also This Figure * * * Or is thus to be understood stands thus 4. Judah stands heere in the figure of Adam in that condition as when the Covenant of Grace concerning the seede of the Woman was againe inspired or inspoken into Adam just so he standeth in that same figure shewing that the Covenant of Grace stood in the Evill Adam as Adam then was for as in Judah the time of Christ viz. the Covenant of Grace was in Motion as a boundary reaching to Mary so also it was in Adam and so along to and in Judah 5. And Thamar standeth in the figure of Eve into whom God had inspired or inspoken his Promise the Word of Regeneration that the seede of the Woman in the power of the Word should breake the Serpents head so shee standeth as an Earthly Eve in whom inwardly the Covenant of Grace stood and outwardly there was the Corrupt Eve which in this figure standeth outwardly as a whore out of whom yet the Line of Christ sprang in Perez her sonne as Abel out of Eve though Eve were indeed become Earthly and we see here the Type very plainly how the Spirit playeth and taketh delight in this figure with the Old and New Adam as also with the Old and New Eve 6. For Adam was in his Lust gone forth from his fathers house as Judah to the Cananites and had taken to him in his Lustfull desire the Cananitish Woman the foure Elements of whom he begat Three sonnes the first called Er or Ger viz. selfe-will or desire wherein the Kingdome of the Nature of Man stood in selfe-desire or owne will and this sonne was the first world before the Deluge or Floud to this the father gave him his Name to signifie that he lived in the Fathers Nature 7. The second sonne shee called Onan whom the Mother called so which pointed at the second world after the Floud for the Nature of the Father in Man sayd to God O no O nein my Lord drowne me no more and the Mother viz. the Woman of this world in Spiritu Mundi in the Spirit of the world in the Expressed or out-spoken Word and Life gave her sonne this Name for God had inspired his Grace againe into her that this her second sonne viz. the Other world should not be drowned with Water therefore this Name standeth thus in the high figure is called ONAN for the Spirit hideth it in the High Tongue and calleth him Onan or O nein O no. 8. The Third sonne shee called Selah and shee was at Chesib when shee bare him CHESIB signifieth in the * * * Either the Hebrew is heere meant or rather the Language of Nature High Tongue an Exhaling in and recomprehension that is this Selah signifieth the time of the Manifestation of the Law wherein the Divine Will in the Word hath manifested it selfe through the Expressed Word and comprized it in a Law or Commandement 9. These three sonnes signifie the Three Times from Adam to Christ Er is the Time before the Floud in selfe-will Lust and desire Onan is the second Time after the Floud This sonne viz. the World after the Floud hath knowne Gods Judgement and punishment which began to Weepe and Lament before God saying O nein O no Lord punish us no more thus 10. The Third Time is the Time of the Law viz. a manifesting and laying open of sinne and is justly called Selah for this sonne sayth I have found my soule againe in the Lord but it was not he yet which Thamar that is the hidden Eve in whom the Covenant of Grace lay could marry he could not raise up the seede of the Woman for Christ was as yet hidden in the Law therefore Thamar must waite till Selah be growne up that is the Law must waite till the fullness of Time yet neverthelesse Thamar that is the New Eve which lay hid under the veile of sinne must conceive through the Spirit in the Covenant and beare the Line of Christ hidden to the outward Thamar or Eve as this Figure of Judah and Thamar sheweth it The inward Figure standeth thus 11. Judah gave his first sonne a wife called Thamar but he was evill in the sight of the Lord therefore the Lord slew him That is in the inward understanding as much as to say God gave to the first world viz. to the first sonne Er this Thamar viz. the promised incorporated Covenant in the seede of the Woman but they looked onely upon the outward Eve and committed whoredome with her so Thamar remained unfruitfull by this sonne and bare onely the outward Eve in her whoredome and thus Er viz. the fleshly desire was evill in the sight of the Lord therefore the Lord slew him with the Deluge 12. When this sonne was slaine the Spirit of God sayd to the Second sonne after the Deluge take thou thy brothers wife and raise up in Thamar a seede out of the Line of the Covenant that is enter thou into the first Covenant of the Womans seede and bring thy will into the Obedience of God and work in the promised Grace but the second sonne viz. the second world would not marry with the divine Will neither nor work in the Grace but spilt their seede upon the Earth that is they set their desireâ— upon Earthly things and would raise up no seede in the inward Eve in the Covenant of Grace but introduced their seede into earthly vessells and bare children of fleshly voluptuousness as is to be seene in the children of Nimrod and presently after in
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy †††Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become
manifest in the World and are set before the Eyes of the Watchmen who sit in Councell for Judgement what is to be done more with these dry ill-favoured Kine for God hath given them the seaven fatt Kine of the Manifestation of his Grace but they devoure all and yet are so very hungry that Hell dwelleth in their foure Elements and the Kingdome of the Devill * * * Consisteth in that wch their posture condition or qualitie doth represent and expresse standeth in their figure 40. O Aegypt of Christendome thou hopest for Good and yet desirest onely to worke wickednesse No Good shall come to thee except thou dyest from this Hunger thou wilt burst thy selfe asunder in this Hunger whence shall good be interpreted to thee by Joseph when thou thus hungerest the more Nature generateth in thee such a thing as thy hunger and desire is thou oughtest to hope for nothing except thou convertest and puttest on Josephs New Garment and then the Lord will give thee his Spirit so that thou wilt see and understand thy Images and put them away and stand with Joseph before the Face of God as Joseph before the Face of Pharaoh and wilt be able to see and interpret the Wonders of God 41. And then the Lord will set thee with Joseph over the Kingdome of his Mysteries that thou wilt rightly understand the Magick ground of Faith and wilt search no more in the Images of the outward Naturall Magick as thou hast done for a long time but thou wilt see the inward Ground and with Joseph rule over Aegypt that is over the Mysteries and wilt therein prayse the Lord and draw in his fountaine and drinke water of Life 42. For †††Rom. 10.8 Deut. 30.14 the Word which thou shalt now learne and understand is nigh thee namely in thy Mouth and heart thou art Gods formed Word thou must learne to reade thy owne Booke which is thy selfe and then thou wilt be free from all Images and thou seest the Place of which it is sayd * * * Gen. 28.16 The Lord is heere and then thou wilt attaine the Life of power and vertue againe and become fatt and put away the Mantle of Christ and say Heere is the Man that will walke in the footsteps of Christ and will follow and imitate him and be like and ‖ ‖ ‖ Phil. 3.10 Conformable to him in his Life and Image 43. This whole Historie of the Dreames of Pharaoh are an Image whereby the Spirit under an outward Action pourtrayeth and Typifieth the humane Ground how Good God Created him and set him in his fattnes and how he is thus destroyed by Sathans Envy and Poyson and changed into so ill-favoured an Image 44. But in Joseph the Spirit representeth a figure shewing how a Man must againe spring up through the New Birth out of this Poyson and how he should be set before God againe and how God giveth him his Spirit and maketh him Ruler in his House how he shall gather in heavenly fruits in Faith and a good Conscience against the time of Temptation when the Dearth or Famine viz. Gods Anger sifteth the soule 45. In which sifting then that fruit which is for foode which stands by the soule in Repentance and in which its little Pearle-Plant with its branches groweth it takes along and beareth good fruit 46. Those fruits are then Josephs interpretation as he declared Gods Counsell and taught it to Pharaoh so the New Birth bringeth forth such good fruit and doctrine which makes knowne the way of God to Mankinde and standeth hefore him with wisdome as Joseph before Pharaoh And this we see in Josephs Councill after he had interpreted his Dreame he sayd to Pharaoh * * * Gen. 41.33 to the 36. Let the King looke out for a wise and prudent Man who may build Granaries for Pharaoh where provâ—sion may be layd up that Men may have Necessary sustenance in the Famine which the Spirit secretly represents in the †††Or Condition of such a Man the Man Christ or a Christian Man figure of Man that a Man should looke out for ‖ ‖ ‖ Exod. 18.21 Wise Men fearing God which should help to gather in the Divine Treasury and provision with wisdome and understanding with Doctrine life and prayer that thereby the Divine Treasure and provision might be gathered in 47. And then when the time of triall sifting and hunger cometh that Gods Anger might be thereby kept back and prevented and not so suddenly make both body and soule Land and people leane and devour them but that there may be something for Provision Concerning which God sayth he will doe well to them that feare God unto a * * * 1000 Generations Exod. 20.6 Thousand Generations and this Provion shall continue to a Thousand Generations 48. And Moses sayth further †††Gen. 41.37 38 39 40 41 42 43 44 45. This saying of Joseph pleased Pharaoh and all his servants well and Pharaoh sayd to his servants how can wee finde such a Man in whom the Spirit of God is and sayd to Joseph seeing God hath made all this knowne to thee there is none so understanding and wise as thou thou shalt be over my house and all my People shall be obedient to thy Word onely in the Regall Throne I will be higher then thee And further Pharaoh sayd to Joseph behold I have set thee over the whole Land of Aegypt and tooke his Ring off his owne hand and gave it to Joseph into his hand and cloathed him with white silke Garments and hung a Golden Chaine upon his Neck and caused him to goe in his second Chariot and caused it to be proclaimed before him this is the father of the Land and set him over the whole Land of Aegypt and Pharaoh sayd to Joseph I am Pharaoh and without thy will shall no Man stirre his hand or his foote in the whole Land of Aegypt and he called him his secret Councell and gave him a wife named Asnath the Daughter of Potiphar Priest of ON 49. This now is the Most excellent figure in the whole Bible that there is no where the like to it of any Man and he standeth in the figure of an approved tryed Christian who hath out-stood all tryalls whom the Spirit of Christ hath lead with himselfe quite through his sufferings Death Hell Prison and Misery as the Onely God viz. the Great King set him before him and tryed his wisdome which he had received in the processe or imitation of Christ when he received him with Joy and giveth this Testimony of him there is none so wise as thou who would so hiddenly introduce his Life in Patience through Death and Hell to God as thou 50. And as God giveth him full power over his Kingdome and in his Love maketh him his helper and assistant as a Councell of a King helpeth and assisteth a King to governe his
and I will give you for them being you are without Money then they brought their Cattle to Joseph and he gave them bread for their horses and sheepe for their heifers and Asses and so he nourished them with bread this yeare for all their Beasts and Cattle 10. This figure is very powerfull and conteineth great and deepe understanding although the Beastiall Man full of Covetousnesse and extortion imagineth to himselfe as if this made for him yet the true figure is quite against him as also is the parable or similitude in the Gospel of the unjust Steward which sayth ‖ ‖ ‖ Luk. 16.8 The Lord commended him that he had done so prudently 11. This Famine in Egypt and Canaan when all the Land was famished prefigureth the poore fallen Man in Body and Soule which the anger of God hath dried up and caused to wither so that it is famished For Egypt signifieth the Soules Nature and Canan the Bodyes Nature The great provision of Corne which Joseph gathered together and sold in the Famine signifieth the Divine Word of Grace The Money of the Egyptians and Canaanites for which they bought Corne of Joseph signifieth Gods Creaturely Word of the humane Life The Beasts which they there gave also for bread when there was no more Money signifieth the †††Imaged or Created Image-like propertie in the life of Man The figure standeth thus 12. When Man in soule and body in this famine and in this starving hunger cometh into Gods anger and withering then he hath no refreshment nor Comfort for his Conscience withereth so quite in Gods Anger that he must goe to the heavenly Joseph and buy this foode of Grace 13. First while the Soule together with the Body finde yet a little power and comfort in them though indeed the Conscience gnaweth this Steward giveth Jesus Christ good words and prayeth to him and for the Creaturely * * * Imagelike Imaginary fictitious framed or conceived Word buyeth foode of Joseph and this now is that which is signified by the Money while these words will in the Imagination give the Conscience a little vertue and Comfort the Nature of the soule and of the body continually buyeth Grace for such Money and giveth this Joseph good store of Babling with an imaginary matter and some framed or ‖ ‖ ‖ Conceited contrived or set forme of Prayer figured prayer out of Custome and thus liveth of this foode in Hope 14. But when the anguish of the Conscience withereth up this Hope and that such cold Prayer and historicall Faith will no more avayle so that the Conscience cryeth out that thou must be famished in the Anger of God no prayer more will avayle before God then commeth the poore Soule to this Joseph and sayth Why wilt thou suffer mee to perish because I cannot bring my Prayer and Faith before thee by which I might attaine foode for my Life behold my power is gone * * * Note how Man is able to doe nothing I am able to doe nothing I have no more words wherewith to attaine thy Grace 15. Then sayth the heavenly Joseph to the Soule bring thy Beasts viz. Horses Oxen and Asses hither to mee and I will give thee foode for them that is bring all thy earthly naturall desires and †††Or Images Imaginations and thy false Confidence in the Creatures viz. in thy own Wit and subtilty in falshood and wickednes to mee and give them up all to mee that thou mayst be quitt of them and then I will give thee foode that thou mayest live and will also feede the Imaginations of thy Thoughts and this is the entrance of this figure 16. And Moses sayth further ‖ ‖ ‖ Gen. 47.18 19. When that yeare was Ended they came to him in the second yeare and sayd to him Wee will not hide from our Lord that not onely the Money but also all the Beasts are gone from us to our Lord and there is no more left for our Lord but our Bodyes and our fields Why wilt thou suffer us and our fields to dye in thy presence buy us and our Land for Bread that our Land and wee may be Pharaohs Bond-slaves give us seede that wee may live and not dye and the fields not lye wast This is now the true Earnestnesse when Man wholly giveth up all and quite giveth up himselfe This Figure standeth thus 17. When Man standeth thus in the famine of Conscience so that not only the words which he speaketh in the presence of God will no more avayle that he might receive Comfort but that in the End those also faile when he hath beate downe all * * * Imaged feigned or Imaginary fictitious desires and forsaken this world in the desire then sayth the poore soule to the heavenly Joseph alas my Lord what shall I bring before thee that I may attaine thy Grace behold my Prayer findeth no power and vertue and though I have forsaken the world and have given up my Beastiall will yet I stand still in great hunger before thee I have no more left but onely my body and soule My Lord take even this of mee I give my selfe wholly to be thy owne Give mee thy Grace that I may live in thee I will give my selfe wholly up to thee with Body and Life and will be thy obedient servant Give thou mee but seed only that is Give thou me but a Will Thought Minde and desire and sow the Land of my Nature and let my Life be thy Servant that I may be no more without thy will but that I may be thy Servant and thy Bondslave 18. Thus then it is enough when he hath given up Body and Soule Will and Thoughts and all that he hath and is wholly to this Joseph that he is as it were a Bondslave-servant to God that hopeth and expecteth only what his Lord will give him when all trust and confidence in his owne selfe is quite yeelded up then is Reason rightly killed and the Devill hath lost his stoole and Throne in Man for in Resignation he hath nothing for his owne and the Devill can no other way come at Man but in the Desire of Selfhood in appropriating any thing for his owne selfe 19. And Moses sayth further †††Gen. 47.20 21 22. Thus Joseph bought the whole Land of Egypt for Pharaoh for the Egyptians sold every one their Ground for the famine was so sore sharp and strong upon them and so the Land became Pharaohs owne and he distributed the People into the Cities from one place of Egypt to the other except the Land of the Priests which he bought not for it was appointed for the Priests by Pharaoh that they should provide for themselves out of that Portion which he had given them therefore they dared not to sell their Lands The Figure standeth thus 20. In such a manner Christ when Man in this pinching hunger draweth
againe the unfolded Nature in the Strife of Time into himselfe and draw it together into the Temperature and then would this Time have an End and Strife cease This wee desired a little to delineate for the Lover of Truth let him search further in the Spirit of God which searcheth all things even the deepe things of the Deity and then he will see our Ground in the Truth CHAP. LXXVIII Of the Holy Patriarch Jacobs Buriall in the Land of Canaan What is thereby to be understood Vpon the 50 Chapter of Genesis 1. THe Buriall of Jacob Genesis L. that Joseph should carry him againe into the Land of Candan after his Death and bury him with his Fathers and that Joseph went thither with a Great Company with all the children of Israell and many Egyptians it prefigureth to us Christs powerfull exit out of this world when the Adamicall Man after its death should againe be carried from this Egypt and house of torment into its fathers first Country into Paradise into which Christ will bring it 2. But that also many Egyptians went along with Joseph thither and accompanied him signifieth that Christ when he shall bring home his Bride into Paradise will have many strangers with him who in the time of this Life knew him not as to his person or Office and yet are sprung up in him in his Love which will all goe with Christ into Paradise and dwell and co-habite with him 3. Their weeping and Mourning signifieth the Eternall Joy which they should receive in Paradise as the Magi alwayes by weeping and Mourning prefigure Joy This funerall solemnity and what is to be understood thereby is declared * * * Gen 23. and the 50 Chap. of Mysterium Magnum before concerning Abraham 4. Moses sayth further in this Chapter †††Gen 50.15 16 17 18 19 20 21. Josephs brethren feared after their father was dead and sayd Joseph surely is wrath with us and will requite all the Evill which wee have done unto him therefore they caused it to be told him thy father Commanded before his Death and sayd thus shall yee say to Joseph forgive I pray thee now the Misdeeds of thy Brethren and their sinne that they have done so evill to thee therefore forgive the Misdeeds of us the servants of the God of thy Father but Joseph wept when it was told him and his brethren went in and fell downe before him and sayd behold wee are thy servants but Joseph sayd to them feare not for I am under the presence of God you thought to doe evill by mee but God turned it unto Good so that he hath done as it is at this Day to prâ—sâ—rve much people therefore be not afraid I will provide for you and your children so hee comforted them and spake friendly to them 5. This figure is a Mighty Comfort to the brethren of Joseph but seeing Joseph standeth in the Image and Type of Christ and his brethren in the figure of a poore Converted sinner therefore wee must expound this figure thus that is when poore sinfull Man who hath committed great sinnes and hath turned to Repentance and attained Grace and committed some fauâ—t againe then he is alwayes in feare and trembling before the Grace of God and thinketh God will impute his first committed sinnes to him againe and take an occasion against him by this fault and in that regard standeth in great anguish and beginneth to confesse his first committed sinnes againe and falleth a new at the Lords feeâ—e and entereth againe into earnest siâ—cere Repentance and bewayleth his first misdeeds as David did when he sayd †††Psal. 25.7 Lord impute not to mee the sinnes of my youth 6. But by this New Repentance and earnest Lamentation when the poore Man appeareth so very earnestly and humbly before God againe the heavenly Joseph is brought into such Great pitty and Compassion as heere Joseph was that he comforteth the poore soule in its Conscience saying it should not be afrayd all its committed sinnes should not only not be imputed but they shall also turne to the Best as Joseph sayd ye thought to doe mee evill but God entended good thereby thus God in Christ not only forgiveth the by past sinnes to the humble converted Man but he also addeth to him provision for him and his children with Temporall blessing and maintenance and turneth all to the Best as Joseph did to his brethren 7. In the End ‖ ‖ ‖ Gen. 50.24 Joseph desireth an Oath that when he shall dye that they will carry his bones along with them out of Egypt to his fathers which signifieth to us the Oath of God in Paradise that Christ God and Man would come againe to his brethren and stay for Ever with them and be their High Priest and King and nourish them with his power of Love and dwell by and in them as Joseph by his brethren and provide for them as his branches and Members Eternally with his power and sapp Amen 8. This is a briefe summary Exposition of the * * * Genesis first Booke of Moses from a right true Ground and divine Gift which wee have very faithfully imparted in a Co-operating Member-like Love and Care to our Deare fellow Brethren that shall reade and understand this 9. And wee admonish the Reader of this that when he findeth somewhat in any place of our deepe sence to be obscure that he doe not contemne it according to the manner of the Evill world but diligently reade and pray to God who will surely open the doore of his heart so that he will apprehend and be able to make use of it to the profit and salvation of his soule which wee wish to the Reader and hearer in the Love of Christ from the Gift of this Talent in the Ground of the soule and commit him into the Working Meeke Love of JESUS CHRIST Dated 11 September 1623. and then finished Praise the LORD in Sion and praise him all people for his might and power goeth through and is over Heaven and Earth Ha le lu-jah A Brief Abstract of the Sublime Consideration and deep understanding of the Mysterium Magnum Shewing how the visible World is a Streame and Reflexion of the Divine Knowledge and Will and how the Life of Every Creature hath taken its Originall and how the Divine Introitus going in and Exitus Out as to the Creature is EVery sensible and perceptible Life and Beeing or Essence Substance is come ex Mysterio Magno from the Great Mystery as from the streame and reflexion of Divine knowledge in which two things are to be understood viz. the Free will of the Abysse and the Substantiall One in the Will and how these two are a reflexion of the Abysse viz. a ground of the Divine Manifestation also how they are two and yet but one out of which Time and the visible World and all Creatures did flow forth and are become