doth indeed belong onely unto Christ viz. to the true Isaac but as he freely of Grace gave the Covenant to Adam and as Abraham gave Gifts out of Isaac's Right to the Sons of the Concubines so God the Father doth still to this day give Adams and Abrahams naturall children the Covenant and heritage of Christ as a free Gift of Grace 8. And as Abrahams naturall children were not disinherited from the Covenant but onely from his Goods so likewise no man is disinherited from the Covenant of God established in Adam and Abraham Every man receiveth the free given Covenant in the wombe in which his free-given Covenant he hath power to turn in unto Christs goods 9. But he hath not the goods in the Right of nature to take the same at or by his own will but as a free Gift he shall and must resigne himselfe up unto the Covenant as a Servant wholly giving up his own naturall will in the Covenant and forsake the will to the Right of nature and become wholly the Covenants own so that he doth not any longer introduce his own naturall will into the Covenant and free Gift but give up his will to the Covenant and then the free gift standeth in the place of the own will and the nature of Adam liveth in the free gift and also enjoyeth the inheritance but not in the selfe-will but in the true Resignation where the will of the Covenant becomes mans will 10. For the will of the Covenant inheriteth the Son-ship in the right of nature but the will of the naturall Selfeness is cast out from it the same must dye unto the assuming own-hood and when it is brought so to passe it ariseth in the Covenant in Christ and possesseth the free gift in the Right of Grace Christ hath manifested himselfe in the Covenant in Adams freely given gift in the humane nature and is become the life and will of the Covenant and fullfilled the same 11. But now this free-given Covenant which God bestowed on Adam lyeth in all men for as Sin passed as a birth-right from one upon all so also the Covenant and the free gift of grace passeth from one upon all Every man hath Christ in him but the own will doth not apprehend him but it crucifieth him and will not dye to its Selfness that so it might enter into Christs death and arise in the Covenant in the will of Christ. 12. The Own will desireth onely to be an outwardly assumed or adopted Son of Grace and yet it is cast out from the presence of God as Abraham cast out his naturall children from his goods and disinherited them and gave the goods onely to Isaac so likewise the kingdome of God belongs onely to the will of the Covenant 13. Which indeed lyeth in all men but no man can receive or see the Kingdome of God unless he become the child of the Covenant so that he forsake the naturall forth-proceeded will and put on the will of Christ in the Covenant so that his will in the Covenant be born anew in Christ and then he is * * * John 15.5 a branch on the vine of Christ and receiveth Christs spirit will and life and becomes as to the Covenant Christus or one anointed and thus Christ then dwelleth in Adam and Adam in Christ and this is that which the spirit of Moses doth represent in this figure 14. But that Abraham did send the children of his Adamicall nature away out of his house with Gifts and did not keep them with him as Sojourners betokens that the externall man will while it is in this life live in the will of Selfe upon the earth and that it cannot wholly put off the same according to the earthly man but this same earthly Selfe will is cast out of the holiness of God viz. from the Kingdome of heaven 15. And although the free gift of the Covenant lyeth hid in him yet the outward earthly man is cast out from Paradise and the Covenant of God and shall not inherit the kingdome of heaven Joh. 6. but he onely shall inherit it who is born of the free gift of the Covenant not Adam but Christ in his Members not the Serpents Ens and the selfish rebellious Ismalitish scoffing false will but the will of the Covenant in Ismaels circumcision where the mocker is cutt off from the Covenant and Ismael then becomes Isaac's brother 16. The Own selfe-made gross earthly Adam who by his own lust hath made himselfe a Beast and received and taken in the Devills desire and will into the selfly assumed Beast the same cannot be or remain in the Image of Christ he is cast out from thence and walketh in the world of vanity and his own lust so that he is not capable of the free gift in the Covenant 17. But the right Adamicall man which God made out of the matrix of the earth out of which the Earth had its Originall in the same is the Covenant and the free gift even as a tincture in the gross Lead which doth swallow up in it selfe the grossness viz. the gross Saturn in its own desire and mortifieth the Saturnine will and advanceth or sublimeth its own understand the Tinctures will and propriety in the Lead whereby the Lead is changed into Gold 18. Thus likewise we are to understand that the gross Saturnine Selfe-will proceeding from the dark worlds property in man cannot dwell in Gods house 〈◊〉 is without in the corrupt world God hath cast it forth out of Paradise as Abraham cast out his naturall Adamicall children from Isaac's goods so also our earthly man as to it s assumed grossnes◠and ownhood is not at all fit for or profitable unto the kingdome of heaven it is onely the Ax wherewith the Carpenter builds in this life time in heaven he hath no need of this Ax for he shall not need build him an house for his propriety but Christ viz. the formed word of God is his house 19. For as Abraham cast out of his house the Sons of his Concubines with gifts so likewise the Adamicall man is cast out from God whom Christ viz. the Fathers free gift receiveth again unto himselfe for when Christ was come into our humanity * God suffered him to be hung upon the Cross and be putt to death but received him again in his free favour * and sett him at the right hand of the Power of God in heaven and our humanity also with and in him but the humane selfe will must dye on the Cross. 20. Thus likewise the spirit of Moses doth here signifie in the figure concerning Abraham and his naturall children that the outward naturall man shall not dwell in the Ens of Christ for he is cast out of Paradise in Adam therefore also he cannot be received according to his Beastiall selfish propriety unto the possession of Isaac's goods that is unto the Ens of faith viz. in Christ and albeit Christ
yoake it drew the power of Nature in the divine power into the heavenly and so was his Masters or Lords viz. the kingdome of Natures goods taken away and the heavenly Man in the Covenant gat them to himselfe with the divine wit and subtilty and returned therewith from his Lord Master viz. the kingdome of the Outward Nature againe into his Fathers house viz. into Paradise as Jacob into his fathers house The Figure is fundamentally thus 20. In Adam the kingdome of Nature lay in the Temperature that is all properties were of equall weight but when the will of the soule went with subtilty into the Seperation then the properties were stirred up and the Temperature was broken and then the Seperation was his Lord and Master and held the will captive as a servant who now must serve this Master 21. But when God spake or inspired againe his Grace with the Covenant of Love thereinto then the inward in spoken or inspired ground of Grace drew the kingdome of Nature with its wonders to it and came away with the Riches and selfe-Might and brought them againe with the inward new Man into Paradise 22. For the Riches of the Naturall Outward Mortall Man in that it bringeth forth the Wonders of God with its Exercise doth not belong to the kingdome of Nature as its proper owne but to the inward spirituall new Man borne of Christ he shall draw these wonders to him and take them with him to be an Eternall Vision and Contemplation of the wonders of God 23. When the Body of the outward Nature falleth a way then shall the works follow the New Man as a Treasure which he hath gotten to himselfe by divine witt and subtilty and put off the Evill Adamicall Natures house of Selfe-rule and Dominion as Jacob who stood in the figure of the New Spirituall Man with whom the Spirit of God alludeth in the prefiguration to the future kingdome of Christ shewing how Christ would obtaine all the Goods of this world and all the Riches of the Power and Might of Nature in the formed * * * Or Outspoken Expressed Word of God under his servitude wherein he yeelded himselfe up to be a servant of God in the kingdome of Nature and so make himselfe Lord and Master over it and bring it with him into his Eternall kingdome in our assumed Humanity and lastly manifest it at the End of the Day of this world and give it us againe in our Fathers first house 24. Thus we should not at all looke upon this Figure in Jacob as if God had bidden Jacob to deceive his Father in Law with subtilty and bereave him of that which was his as if God had pleasure in the Naturall false subtilty of Man No the spirituall subtilty is onely represented in the figure shewing how wee shall obtaine in the kingdome of Christ * * * Luk 16.9.11 the unrighteeus Mammon which wee have not as by a Naturall Right but obtaine it by the divine wit and then †††Mat. 11.12 the kingdome of Heaven suffereth violence and they that use violence ‖ ‖ ‖ Teare and snatch it take it by force with such wit of Divine science knowledg or skill as Jacob did in the figure of Christs kingdome 25. And it is shewen to the Jewes who with this figure helpe themselves in their subtilty and Earthly Fraud and treachery that this subtilty of Jacob prefigureth a Spirituall Type and doth not at all cover their wickednesse and falshood 26. For he that sayth * * * Exod. 20.17 Thou shalt not Covet or lust after that which is thy Neighbours hath forbidden all outward subtilty fraud and deceipt but in the ‖ ‖ ‖ Stam liâ—ien· Geneologies the Spirit of God hath thus with the kingdome of Christ signified and alluded in the figure at the inward Ground of the New Man with an Outward Figure 27. As with Ismael Abrahams first sonne from whom the Goods also were taken away to signifie that they belonged not to Adam in the Corruption and perdition but to Ghrist as the second Adam which he tooke with divine witt subtilty from the kingdome of Gods wrath in Man where he must first be subject to the wrath of God and serve in the assumed humane Nature yet so he obteined the Goods and took away all its Goods and that is it which this Figure of Jacob signifieth 28. The Spirit presenteth heere a Most wonderfull Figure in Jacob shewing how * * * 10 Times Gen. 31.7 Laban changed his wages Ten Times and yet could not hurt him to signifie how it is with the Children of God in this service that under the yoake of Nature they shall acquire the Goods of the kingdome of Nature in the Divine witt in the inward New Man thence happeneth such great alteration to Man in his purposes so that when he hath resolved upon the course that he will take the Devill comes with his Envy and hindereth him of his purpose by evill Men that it goeth not forward As Jacob when he thought the speckled sheepe and Goates shall be my wages then his Master disappointed him of his wages 29. So it is also with the Children of God in their labour and travaile when they thinke now they shall reape the blessing of God now they will apply themselves to the Children of God with whom they may work and bring forth fruit and there they will * * * Doe good effect their good purposes and comprehend this work in their Faiths desire that it ‖ ‖ ‖ Rev. 14.13 may follow after them then will every where all his work and purposes be broken so that it goeth not according to his meaning and will he must now onely trust and rely upon God as Jacob did and so no enemy can hurt him and though it seemes as if it would hurt him and that his work should be in vaine yet thus they work and bear fruit incomprehensible to Reason and in the End that Man departeth with much Goods out of the kingdome of this world and returneth againe into his Native Country as Jacob. 30. For the Scripture sayth * * * Rev. 14.13 the Works of the Children of God follow after their Faith they take them with them they are the Wages of their Faith The Faith taketh Christ into it selfe and Christ taketh the Works of Faith with him and thus a true Christian returneth home againe into his Native Country with much Goods which he hath introduced and layd up in hope with his Faiths desire 31. Which Hope God filleth for him in Christ with the heavenly Ens and taketh also herewith his works of Nature and draweth them to it selfe for an Eternall Wages which is Christ with the * * * Or Outspoken Expressed word viz. the kingdome of Nature wherein lyeth the Wonders and †††Essence and Substance being of Man kept to Gods Great Day
Adams impurity that he is become earthly and hath committed whoredome before me and I have not given Selah for a husband to the New Eve that is I have not given the Word of the New Regeneration by and in the Law therefore hath Thamar that is the New Eve under the time of the Law layne and Copulated with Judah and his children for and about the soulish or animale and humane Nature and left Selah viz. the Law standing in the figure and the Grace of the New Eve in the Covenant hath alwayes joyned and mixed it selfe with Gods children as is to be seene in the Saints especially in the Prophets who outwardly lived under the Law and exercised themselves therein and yet alwayes joyned and mixed themselves with the New Eve in the Grace and yet lived not to the Law but to Grace 56. And this is the powerfull figure in this place shewing how the Covenant of Promise in Judah and the awakening of the Covenant in the Womans seede stand alwayes set one opposite to the other and lye and Copulate one with the other in the Love pointing at the future manifestation in the flesh in Christ. 57. For this figure of Judah and Thamar in the inward Ground is nothing else but this that outwardly the adulterous evill Adam with his fleshly Eve is represented in the figure viz. outwardly the Man of sinne with a sinfull figure and inwardly the betrothing of the New Eve in Regeneration 58. And the Spirit speaketh further in Moses and sayth * * * Gen. 38.27 28 29 30. And when Thamar was about to bring forth behold Twinnes were found in her womb and as shee was upon the Birth one of them put forth a hand then the Midwife tooke a Red Thrid and tied about it and sayd This is the first that cometh forth but when he pulled back his hand his brother came forth and shee sayd Wherefore hast thou for thy will made this breach and his name was called †††Pharez Perez Afterwards his brother came forth who had the Red Thrid about his hand and his Name was called ‖ ‖ ‖ Zarah Serah 59. O thou wonderfull great God who art so high and deep how simply and to the capacity of a childe dost thou modellize thy wisdome to us What is all Art and Witt of humane Greatnesse before thee who dost so very much condescend bow downe and humble thy selfe and presentest thy deepest wisdome and highest profundity in a childish simplicity which may justly shame all humane State and selfe-wit when they see so great Mysteries of God stand in such Childishnesse 60. O World how foolish art thou that thou Elevatest thy selfe in a blinde life and still cleavest to the husk and seest not what thou art and understandest not the Divine Simplicity and then how wilt thou apprehend the Divine Depth O leave off thy witt and cleave to simplicity that thou mayst yet obtein a childes understanding and be not accounted in the sight of God more unwise then the Beasts which remaine in their cloathing and condition as God hath Created them O thou World why sleepest thou in the Devills Armes who succles and dandles thee in himselfe and bringeth thee to his will and life by his might O doe but see it 61. This potent figure in these Twinnes one of which put forth the hand which the Midwife bound a red Thrid about and thought it would be the first but it drew the hand back againe and his brother came forth prefigureth this to us how Christ in this Line of the Covenant assumed the humane Nature and so the humane Nature according to Adams right and selfe-will in this world first puts forth and manifests it selfe about which Adamicall Nature in the humanity of Christ must this red Thrid with the shedding of his Bloud be bound 62. When this is done then must the humane Nature with its right draw back againe that is Adams will that was gone forth must againe returne into the Mothers womb viz. be turned in to the Word and then cometh the inward New Adam forth after which followeth the Adamicall Nature with the Red Thrid then sayth the Mother to the New Adam in Christ why hast thou for thy will made this Breach for thy will sayth the Mother not for thy will sake but for the sake of that which driveth thy will forth and Adams will goes back thus hath the will in the Covenant of Grace powerfully broken through the strong Barre enclosure of the first Principle viz. of the Kingdome of Gods Anger for the Good Will in Adam was shut up in Death and in Hell and in Christ he rent that powerfull Rent and brake through Death and Hell back againe into the Kingdome of the Eternall Nature and turned it selfe forth againe into the Naturall Life so that the Kingdome of God was againe manifested in the Humane Life 63. This the Spirit represents by Thamar in the Line of the Covenant and modelizeth Christs breach through Death and Hell how that should be and by this premodelling was the whorish will of Thamar and Judah healed and their children of whoredome in the Line of Christ were Espoused into the Covenant of Grace 64. In Esaw and Jacob stood the figure how according to Nature Adam had the right of the Kingdome and how he squandered it and is therefore in his Naturall Will thrust out from the Kingdome of God and how Christ came to help him Here now stands the figure shewing how Christ hath gotten the Kingdome and turned Adam back againe and in Adam turned himselfe forth so that now Adam is called Christ and presents himselfe very excellently in the figure of Joseph and this standeth fitly and rightly between in the intervale of Josephs history 65. For Joseph is the figure of a Christian and this of Judah and Thamar is a figure shewing how a Christian springeth out of Adams Nature and how Adams Nature is turned in againe and Christ turned forth and how this Image of a Christian Man in this world is covered outwardly with the Earthly Adam so that men cannot know it also how thus Christ in Adam tooke his Guilt upon him and how Adam must be marked with this Red Thrid which Mark is rightly the Pledge that Judah gave to Thamar And I would have the Reader of this admonished in Love not to reject our Exposition of this Text but to consider it and looke narrowly and perspicuously into it and then he will well perceive who was the Expositour if he be worthy of it CHAP. LXVI The Most Excellent History of Joseph how he was sold to Potiphar what befell Joseph and of Josephs Chastity and feare of God Vpon the 39 Chapter of Genesis JOseph was brought downe into Aegypt and Potiphar an Aegyptian Gen. XXXIX 1 2 3 4 5 6. Pharaohs Officer Captaine of his Guard bought him of the Ismaelites who brought him thither and the Lord was with Joseph and
desire and cast away the Whores-Image or Bastard and over-povver and allay the Enkindled anger of God in this virgin-like matrix with the deepest Love of God and wholly kill and q q q Or doe away null the Monster of the Serpent in flesh and bloud and this is that which God said the Seed of the woman shall bruise the Serpents head 38. Understand it aright the virgin-like Seed of Eve in the word of God should doe it in the Name and sweet power of Jesus the Seed included in the Covenant of God whereout the Virgin-child is borne as the dew out of the morning that I say should and must doe it 39. For the childe which is from the bloud of the man and woman shall not inherit the Kingdome of Heaven but that which is borne of the virgin-like Ens in the Ayme of the Covenant out of the promised Word of God the childe of the man and woman is a Monstrum and must dye and putrifie and rot in the earth but the virgin-like Ens which lyeth hidden in this Monstrum is the true Seed of which the children of Christ are borne yea even in this life time for the life of this childe is the true Faith and great divine desire 40. This virgin-like childe doth live in Christs children in the Spirit and flesh of Christ in a spirituall body outwardly covered with the Monstrum in the childe of the whore and Serpent there is no man which doth not outwardly carry on him the Serpents childe 41. But the virgins-childe borne of the divine virgin-like Ens of Jesus doth not live in all there is indeed in many an one a glimmering incentive thereunto viz. a Weak Faith and r r r Or godly divine desire but the true holy and pretious life of the virginity is not borne it standeth captivated in the judgement of God 42. Yet well for those who have but an incentive in them to those we give this direction that their Soules desire should in the Spirit of Christ s s s dip plunge or baptize dive it selfe into the divine Incentive and with the fire-desire enkindle that Incentive and also forsake and hate the Serpents Monster and bastard and introduce their great hunger and thirst into the virgin-like Ens into the Word of Gods Covenant and into the fulfilling of the Covenant viz. into the humanity of Christ and ever mortifie and trample under foot the Whores Monster in the will of the desire as a venemous stinging evill Serpent a false bastard that cannot inherit the Kingdome of God and is onely an hinderance to the Virgins childe 43. For the word of the promise in the Covenant would not incorporate it selfe into the mans Tincture viz. in the Souls-fire Ens but into the womans viz. into the Lights Tincture into the virgin-like Centre which should have brought forth magically in Adam even into the heavenly Matrix of the holy pregnatresse in which lights Tincture the fiery Soules Ens was weaker then in the Mans Fire Ens. 44. In this Lights Ens God would araise the Fire Ens viz. the true Soule and as it were beget it anew as may be seen in the person of Christ according to the humanity who in this virgin-like Ens did assume a manly fire-soul from the womans property from the female virgin-like Seed wholly contrary to natures proper and peculiar Ability for the Image of God is a Man-like virgin neither woman nor man 45. And if a man will rightly consider both properties according to the divine property then let him ascribe the male to God the Father viz. to the first Principle where Gods word doth manifest it selfe with the fireworld which is the first Centre of the Creature and the Female let him ascribe to God the Son viz. to the Second Principle where the divine eternall word doth manifest it selfe in the light of Love and openeth another Centre in the Love-desire and cometh into the Fires-Centre in manner as the fire produceth a light and the light is a great meeknesse of an oyly watry and aëry property which property the fire draweth in again whence it receiveth its shining Lustre and also its life to burne else it would smother and suffocate 46. And as these three viz. the fire light and aire have one onely Originall yet they give a very evident distinction in their property the like also we are here to minde into this property in the life of mans Soul the most sweet name JESVS hath incorporated it selfe in the word of promise as into the likenesse which stood in the lights Centre of the heavenly matrix viz. in the Right virgin-like Ens inspired out of the lights property into Adam and hath awaked it selfe in the same limus as a true Centre of the Second Principle viz. of the Angelicall world a â—eall Temple of the Spirit of God an open and t t t Or stirring wide Gate of the divine wisdome in the highest beauty excellency and love wherein the holy Angelicall life consists and beareth therein the Name of the great holy God viz. the holy word of the Deity 47. Into this property the word of God did betroth and espouse it selfe in the Covenant for it was opened out of the holy Word in Adam God would not forsake his holy Manifested Word which had introduced it selfe with the Creating of Adam into an Ens which the Devill obscured and darkned in the Serpents Ens from the Anger but would againe open the same and thereby bruise the head of the Serpents Ens and beget the humane Soule out of this divine Ens to a manlike virgin viz. to an Angell Servant and childe of God 48. We doe not meane that this holy Ens did receive the Serpents desire into it selfe when Adam and Eve became monstrous no but it disappeared yet the soul according to the first Principle took it into the fires property viz. into the Fiat and introduced the Serpents Ens with the desire of the Fiat into the Earthly Limus whereupon out of the One onely Element foure Elements were manifest in man 49. Therefore the virgin-like Ens of the One onely Element must now bruise the head of the introduced Serpents Ens in the foure Elements and the man of the foure Elements must dye and putrifie and the first man must returne at the last Day cloathed with the Virgin-like Ens in the One onely Element wherein all things lye in equall weight or perfect harmony 50. For this virgin-like Ens new-born in the Spirit of Christ dyeth not any more although the foure Elements man viz. the Image of this world dyeth but it liveth in Gods Kingdome and shall in the Resurrection of the dead embrace and put on the limus of the earth Note what shall rise againe at the last Day vix the third Principle as a Garment of the wonder-deeds of God but the Serpents Ens remaineth in the Earth and shall be burnt away at the last
the same brought it into its own Dominion from the Angelicall into the Astrall and outward elementary Dominion according to its figure this the City of Cain viz. Hanoch doth signifie unto us viz. the Dominion upon the Earth 30. But now Hanoch cannot be the Ruler but the City is HEE that is the branch or the Countrey of the children of pride who departed from God in their own selfish power and authority now the multiplicity of wills must have a Judge being * * * 1 Sam. 8.7 they would not suffer the Spirit of God to rule them therefore the Spirit in Moses saith and Hanoch begat IRAD Gen. 4. v. 18. this is now the Governour who out of their own essence set himselfe up to be Judge and Lord over them viz. a Potentate and Tyrant 31. For the Name is very pregnant in the language of nature and signifieth a forth-breathing of life where the life doth soon l l l Or take forme it selfe in the Centre of the fiery property and Strong Might viz. in the Anger of God which was become Ruler over the life the same took Irad as a Lord and Tameour of the life and set him over Hanoch 32. From this root the Rulers of the world are arisen for being that man would not have God for a Ruler of his life and will God m m m Or permitted gave them the Ruler in Nature from among themselves that they might lord it over and rule one another 33. For God hath not given man any Law or Government among themselves but made him onely to be Lord over all creatures so that he should rule over all things but he himselfe would rule with his Spirit over man and Governe the humane life but being that selfe-hood would not then Irad that is the fires Strength and might sprang forth forcibly out of the humane Tree and set it selfe over the City Hanoch upon the Earth 34. But now Irad must have something wherein and wherewith all to set up himselfe to rule and Reign for the fires wrath and fury would not have suffered them and also the Government must be somewhat profitable and advantagious therefore Moses writeth now very right and exceeding wonderfully and saith Irad begat MEHVJAEL which intimateth very emphatically in the Language of nature an n n n Or apprehension taking forming or amassing to it self assuming of the outward and inward Centre of nature viz. of the outward and inward vvorld a Selfe-conceived bold couragious vain-glorious Arrogant minde which would possesse the Riches of the outward world in its Domination and Superiority viz. all manner of Creatures and Fruits and especially it denoteth a Splendour of the inward assuming viz. an Earthly God which externally sets it self in Gods Office out of this Name Babel viz. the Beast with the Whore vvas afterwards brought forth 35. And Moses saith further Mahujael begat Methusael this is now the right wonderfull Name vvherein is signified hovv the Life doth arrogate divine power to it selfe for METHVSAEL would intimate in the Language of nature thus much that is to say Mine is the divine Might I am an Angel set therein by God or I am the Ordinance of God vvhich indeed is true but according to the first Principle by the outward nature viz. a naturall Power and Ordinance 36. Moreover in this Name there is hidden under the Angel the prayse of the children who should be Subject to this Might and live under the same as under the divine Ordinance but this Angels Name in divine Povver doth first forme it selfe in the fleshly Selfehood for the syllable ME which beginneth the vvord of the Name doth first o o o Text take or conceive forme it selfe in the outward vvorlds birth in the Mine-hood and shevveth that this Ordinance doth not arise out of the Kingdome of heaven in Gods holinesse but out of the first Principle which formeth it selfe in the third Principle viz. in the outward worlds nature in to such an Order and therefore it shall and must be abolished and proved through the Judgement of God 37. And Moses goeth on to write and saith Methusael begat LAMECH now in this Name the hidden Mystery of the divine Ordinance by the Angelicall counsell is contained and it signifyeth in the Language of nature in this place as much as a Sending of the Angel over the Dominion of the humanity viz. over the Regions of the vvorld over the fleshly life which should be Subject to the Supreame governing Prince in nature 38. For here the Wound which Adam received is sought in that two Superiour Princes doe reign over the humane life viz. the ordained good Angel and the incorporated Evill Angel in the flesh also hereby is understood the powerfull assault of the Evill Angell from without and from within for the inward Spirit in the name goeth forth out of the Covenant of God and passeth into the outward world which denoteth how man would become lewd and prophane and also vilifie the Covenant of God and yet with the Assuming goeth againe into Selfehood and formeth it selfe in the forth-proceeding Angells Name which denoteth an hypocriticall whoredome in an Angells forme which entreth againe into the externall and at last casteth away the Covenant together with the Angels Name quite from it selfe 39. Further Moses writeth Lamech took two wives the one was called Ada and the other Zilla Gen 4. v. 19. Hereby is understood in the generation of the life's Tree thus much viz. that the humane life knew the wound vvhich was arisen in its p p p Stem or body Stock and thence forward tooke two wives that is a twofold Essence and will viz. ADA signifieth how the Soule goeth with the will through the Minde and formeth it selfe with the desire in the first stock of Adam and would be faine honest againe but the life had also taken to it selfe ZILLA for wife of the pregnatresse viz. fleshly joy and pleasure 40. The wife or will Ada would exercise a good Dominion and rule and maintaine it selfe upon the Earth according to Gods Command and she bare Jabal JABAL betokeneth the Simple plaine man such as Countriemen are c. for Moses saith Verse 20. that from him proceeded such as dwell in Tents and keep Cattle Verse 21. 41. But the other brother saith Moses was named Jubal who was the Father of all those that handle the Harp and Organ for the other will proceeded from the spirit of the outward world into temporall pleasure and joy and devised all kindes of joyfull Sport and pastime for the recreation of its life and this signifieth JVBAL viz. an externall Jocund Angel with whom the inward Spirit sported before it selfe in a likenesse 42. And Zilla saith Moses Verse 22. she also bare Tubal-Cain a master in all Brasse and Iron-workes that is ZILLA is the fiery desire which formeth it selfe in the humane property into a Substance of Sulphur and Mercury
outward world and how it should afterwards be among them and what Hunters would arise over them and compareth the humane Dominion to an Hunter who hunteth for Beasts to catch and slay them and thus it would be also among them that these Hunters would Hunt after Men to take them and bring them under Slavery and Servitude and chase and course them too and fro by their Bloud-Hounds bite tear slay and devoure them by war and murtherous acts and tame and bring under all with force fury and violence and excellently well manage the Government of the Hunter in their own selfe assumed Power 34. For Man was fallen under the possession of Gods wrath in nature the same forced forth it selfe now with its desire and formed it selfe into a Government according to the outward Constellations and the foure Elements as they doe build up and break down even so did this Hunter doe with his Beasts in his Sport 35. Here the world may take an exact Looking-glasse to behold it selfe in it is the true Originall Ground of the worldly Dominion and * * * Lordship Rule and although the same ground of Government hath an internall spirituall Originall yet it is in the outward forme onely before God as a beastiall Huntsman-ship among the Beast-men who must be bound and tamed 36. For the inward spirituall Government standeth in great humility in an Angelicall forme whereunto God also created man if he had but remained in Paradise then he should have had no need of the Hunter but being he would be a Beast God ordained him also an Hunter who might keep under the wilde unruly beastiall men and the Hunter and beast are both alike before God in this worlds beastiall property but being it may not be any otherwise God holdeth it for his naturall Order for he hath given every thing its Government Station and Order 37. But it is to be lamented that this Hunter doth hunt slay and devoure the Tame humane beasts which doe not belong to his Game but what shall we say or wherewith shall the children of God excuse themselves or quit themselves of this Hunter before God seeing every man beares externally the Hunters Hinde on him over which the hunter of nature hath power the inward spirituall man must leave his outward Beast unto the Hunter for his outward Beast is also evill 38. The spirit of Moses setteth under Hams linage twenty nine Names which came from Ham 29. Names which intimate the twenty nine properties proceeding from the third Principle viz. from the spirit of the outward world hinting how the formed word should be manifested through the outward nature both in Tongues and Properties whence the Governments and Orders of Countries and Nations have had their rise albeit each property hath again its externe Birth like as one branch or sprout of a tree doth produce and bring forth other Twigs yet the spirit in Moses doth point at the chiefe head root and the properties under these Names shewing what kinde of people should arise from thence and what their alterations and their finall conclusions should be all this lyeth hidden under their Names 39. Thus Ham hath twenty nine Names of his children 29. and he is the thirtieth twentie nine is the set Numbers of his children and childrens children under which the number of the end lyeth in Hams Government and Dominion Thirty is his whole Number whereof the Prophet speaketh 30. that this Ham would sell the righteous One for thirty pieces of Silver and give the same for a Potters field as a Pot is accounted of in reference to its maker even so is the fleshly man Ham in regard of God he taketh his thirtieth number which he ought to bring into Gods Kingdome and giveth it for an earthly vessell which doth resemble a field and in that doth sell the righteous one who lieth hid under the thirtieth number in the word of Power thus the righteous one under the thirtieth Number doth by the death or mortification of Hams flesh Sever himselfe from the twenty nine Numbers of these properties which have gotten the upper hand in Ham for in the thirtieth year the Righteous one viz. Christ did separate himselfe unto his Office and in the thirtieth Number lyeth this same Mystery this is understood by our fellow-schollars and onely hinted at in this place 26. Names 40. Sem hath in his line of Propagation twenty six Names and he is the twenty seventh 27 th Name And the spirit in Moses speaketh very hiddenly Gen. 10. Vers. 24. saying that he was the Father of all children of Eber and Eber begat two Sons the Name of one was Peleg for at his dayes the world was divided 25. and the other was named * * * Or Jaketan Joktan all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks he hath under them a single inward eye upon the line of Christ for he saith that Sem was the father of all the children of Eber although Eber be first in the Third degree after Sem yet the spirit looketh so punctually upon the word in the Covenant wheresoever it doth open it selfe in a Line 41. For EBER signifieth in the forming of the word as much as a Sound or manifestation of the word out of the Centre and saith further that he begat Peleg and called him so by reason of the division of the earth the spirit doth not onely look upon the outward division of Lands and Countries but much rather upon the Line in which stood the * * * Or Mark. limit of the Covenant for in Eber the limit of the Covenant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg and the line of Adam and Christ did there sever it selfe in the two bretheren as afterwards it did among the children of Abraham and Isaac with Isaac and Ismael and with Jacob and Esau thus likewise it was here with Peleg and Joktan externally the world was divided and internally the Kingdome of Christ and the Kingdome of the world Not that we are to understand that Joktan did not remaine in the Covenant onely the spirit doth here looke upon the motion of the Seed in which line the limit or marke of the Covenant was to be moved wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens and manifest it selfe in the Humanity 42. The Names of Sems children and grand-children are meere intimations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch where these same properties were brought forth out of the Stock into Boughes but here into Branches 43. The spirit in Moses a a a Gen. 10. from 26. vers to the 30. setteth * * * 14. Names fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees
with the word viz. with the power of God and with the Essence of the word viz. with the heavenly corporallity 32. So that Christ became a God-man and Adam and Abraham in Christ a man-God God and man One person undivided according to and out of all the three Principles of Eternity and Time according to and out of Body and Soule with every property of man and every divine property Except the Serpents property which Adam lusted after took in and imprinted on himselfe the same he did not assume but the Ens understand the humane Ens whereinto the Devill had sown his seed that he must assume and therein bruise the head of the Devill and of the insown Serpents Ens and destroy the prison of death which held the heavenly Ens shut up and spring forth afresh as the dry Rod of Aaron which budded and bare green Almonds was a lively representation of this and this is the true understanding of the Seed of Abraham and his Blessing as he meaneth 33. Abraham in the spirit of Christ should be a blessing for Abrahams Ens and Christs Ens hath blessed all Nations understand the line of the Covenant in which the promised word stood in the Aym or limit of the Covenant viz. the Spirit of the five vowells the Great Name JEOVA which God by the motion of the Covenant in Abrahams Seed made to be JEHOVA or JEHOVAH as an inspired or inbreathed God who should blesse the whole Alphabet of the * * * Or Tongue that expresseth the sence of all Languages in One. Sence-all Tongue understand the formed compacted word viz. all Nations Tongues and speeches a blessing of the Jewes and Gentiles 34. For he said all Nations shall be blessed in thee no nation or people excepted but all even All not onely the line of the Covenant but Adam in his children the line of the Covenant should blesse the line of Japhet and Ham for Japhet should dwell in Sems Tent that is in Christ viz. Japhet should be received into Sems line 35. But the grosse earthly Ham understand the grosse flesh is accursed in Ham and Cain and shall not inherit Gods Kingdome Joh. 6. not Ham in Soul and body is cursed but the Serpents man whose figure according to the outward Cain and Ham must represent so that all properties might be manifest in an externall figure 36. Therefore we admonish the Jewes that they learn to know their Messiah for the time of their visitation is at hand wherein they shall be redeemed from the Captivity of their misery and be made free againe 37. Also we admonish those that are ours that they grant Mary to be the daughter of Abraham and Adam and Christs mother as to the Soul and Adams created Image and not according to the deity or according to the Ens in the word of life which came from heaven for that was not her propriety indeed it stood in her but it was in the word of the promise in the Eye-mark of the Covenant which was accomplished or at the limit in her 38. But she is not the mother which hath brought forth or born God as the Jewes and Turks doe say that we so teach but God hath brought forth and blessed the same in her Seed she in her Seed received the power of the holy Ghost in the word and brought forth the creature which was God and man 39. And not the property of the deity which hath neither beginning nor End also doth not possesse either time or place but is through all and in all from Eternity to Eternity and hath onely manifested it selfe in the humanity as the fire doth through-heat an Iron and changeth it wholly into fire and yet the Iron remaineth Iron still so also the man or the humanity which Mary brought forth out of her Essence and out of Gods Essence in one onely Essence is to be understood 40. She brought forth the humanity and God the Father hath from Eternity brought forth the word which did manifest it self in the humanity and filled the humanity as the fire doth through-heat an Iron and the Sun illustrate or through-shine the Water or Glasse 4. She indeed hath brought forth the heavenly body but not from the power of her Ens or seed but from the power and ability of that Ens which did manifest it selfe in her seed as the Essence or being of Eternity manifested it selfe through time and yet the time was not able or capable to receive the Essence of Eternity into its own might but the Essence of Eternity assumed or tooke on it the Essence of time as the inward heaven and world hath brought forth and assumed the outward heaven and world so likewise the Eternity assumed the Essence that it breathed into Adam which dyed or disappeared in the Seed of Mary understand in her owne humane Seed 42. And this is the great Name of Abraham in Christ and the Blessing of Abraham wherewith God blessed Abraham and his children and not a strange person as some erroneously conceive who understand not the Three Principles 43. The Person was strange but it is become an indweller in us the heaven tooke on it the world and made the world in it to heaven and yet each remained dwelling in it selfe viz. the formed word of the body a creature in it selfe and the unformed word in it selfe God over all and in all and through all thus also we are to understand and consider of the heavenly living Essence which gave it selfe into Adams and Abrahams Ens as filling All in the person formatively and without the person at once through all and with the word of Power as an habitation or mansion of the power also through all or every where but not to be comprehended of any thing as the Suns Power and influence and the Air doe penetrate through all things and give life to every being the like is here to be understood 44. We must by no meanes abolish the Creature in Christs person for that which he assumed both from the Soul and body of man the same is creature but that which he introduced out of the deity into the humanity that is neither nature nor creature yet in our humanity formatively but immense uncircumscribed not particular like as the air and Sun-shine is whole or entire so likewise it is here and we are in like manner to understand it as if the Sun-shine did introduce it selfe in Something into a forme and yet were wholly One thing with the shine or light without the forme thus likewise Christs heavenly divine Ens which he introduced into our humanity is to be understood 45. God did often appear to Abraham and spake with him as one man speaks with another therefore reason saith how was it done did God assume the form of a body God appeared to Abraham in the Ens and Essence wherewith he would manifest himselfe in his seed viz. in Christs person and spake from the word of
gave in themselves into the barrenness of the matrix in Rebecca and opened her whereupon she conceived both natures properties from a twofold seed of Isaac 24. Not that we are to think or understand that Jacob was wholly conceived of the Ens of faith but as well of the Adamicall Sinfull nature as Esau onely the kingdome of Grace in the Covenant set forth its figure in the Ens of faith in him and in Esau the kingdome of nature viz. the right corrupt Adamicall nature did set forth its figure not as a separation sundry partition or Rejection but to signifie that Christ should be conceived and born with his holy divine Ens in the Adamicall corrupt nature and destroy death and the strong hold of Sin together with the self-raised desire to ownhood and propriety in selfe and mortifie the same with the Love desire in the divine Ens and ruinate the Devills rampant fort of prey which he hath built up to himselfe therein and change the wrath of God according to the eternall nature in the Centre of the dark fiery worlds property into divine love and joy and Tincture the Adamicall nature with the holy Tincture of the Love-fire 25. Therefore the corrupt Adamicall nature in its Type was represented in the wombe in Esau with the type of Christ in Jacob and they both must be formed of one seed to signifie that Christ should give in himselfe to our corrupt nature and redeem our corrupted right Adamicall nature from corruption and introduce it into his own holy nature in himselfe 26. Also God did represent in Esau the figure of his wrath and the Devills Might who had possessed the kingdome of nature in man and shewes how he would fight and exercise great enmity against the Ens of faith and the kingdome of Grace which should deprive him of his strength 27. Reason saith wherefore should God permit the Devill to fight against the kingdome of his Grace hear and hearken thou very blind and altogether ignorant Reason Learn the A. B. C. in the Centre how Gods Love and the kingdome of Grace and Mercy would not nor could not be manifest without Strife and Enmity and then thou hast here no further Question go forward into the centre of this Book and thou findest the ground 28. And when the strife between the two kingdomes began in these children in the wombe so that they strove or spurned against each other Rebecca became discontented and troubled at it and said * * * Gen. 25 2â— 23. If it should be thus with mee wherefore am I with child and shee went to enquire of the Lord and the Lord said unto her two Nations are in thy wombe and two manner of People shall be separated from thy Bowells and one people shall be stronger then the other and the greater shall serve the lesser 29. These two Nations which were conceived of one seed in Rebecca are on one part the Man of the Adamicall selfish nature in Selfness viz. the Originall of man and on the other part the new spirituall man regenerated of the kingdome of Grace in the Covenant these came out of one seed one out of the Adamicall nature onely and he was the Greater or Elder viz. the first man which God created in his Image which became corrupt and dyed as to God the other came indeed out of the same Adamicall nature but the kingdome of Grace in the Ens of Faith had given in it selfe unto it as a Conquerour and this was as to the Adamicall nature the younger but God was manifest in him therefore the greater should serve and be subject to the lesser who was the Least according to the humane property but the greatest in God 30. And yet we do not see that Esau was subject to Jacob but it is the spirituall figure shewing how the kingdome of nature in man should be broken by the children of God and made subject to the kingdome of Grace viz. to the divine humility and wholly dive it selfe into the divine humility and be born anew of the humility thus the Spirit of God shewed this by the Answer to Rebecca saying that it should be a striving or fighting kingdome where indeed the first corrupt man being the greater or elder in nature should strive against the lesser viz. the Spirit of Christ in his lowliness and humility and persecute him but the Adamicall man must at last be obedient and subject unto the humility of Christ if he will be Abrahams child and heir but if not then he must be so long cast out from Abrahams and Christs goods till he doth humble himselfe and freely yeeld under Christs humility and forsake the own-hood of the greater and elder Selfe and Enmity assumed in Adam 31. By Rebecca's trouble discontent impatience and regrett in that she runneth to enquire of the Lord wherefore the strife was in her that the children did so struggle together is signified thus much unto us that when Christ doth manifest himselfe in the Adamicall nature then begins and ariseth the strife of both these kingdomes viz. the Devils kingdome in Gods Anger in the Serpents Ens and also Christs kingdome when Christ bruiseth the Serpents head then ariseth great disquietness in the mind for the Serpent stingeth Christ viz. the new birth on the heel and then ariseth this kicking and spurning viz. a lamentable and wofull distresse and then saith reason in the minde with Rebecca if it should be thus with me wherefore am I entered into the divine Impregnation into Repentance am not I thereby come onely into disquietness and thereby become a Fool to the world and to my reason also and then ariseth the combate and Sathans bruising in the minde with Anguish and grief and then the minde knowes not whither to betake it selfe but runneth into Penitency and asketh the Lord wherefore it goeth so with it 32. And then the Lord shewes him in his language that Christ now is in him in hell and assaulteth the Devills strong rampant fort of prey whereupon there is such contest and disquietness in him and shewes him how his reason and the Adamicall nature viz. the greater part of his life must be broken and dive it selfe wholly into Resignation into the deepest humility into the process of Christ under his Cross and become a stranger to it selfe yea it s own Enemy and go with the Reason and the Greater Adamicall will into its Nothing 33. And when this is don then Esau viz. the Adamicall nature is indeed born and cometh forth alwayes first but Jacob viz. the spirit of Christ cometh soon after and deprives Esau of the kingdome and power and maketh nature a Servant and then Esau viz. nature must serve Jacob viz. the spirit of Christ then it is even here as the Son said unto the Father * * * John 17.6 Father the men were thine and thou hast given them mee * * * Joh. 10.28 and I give unto them
Selfe therefore the figure calls him in the high tongue Edom. 6. For the desire of Esaus soul said to the divine Ens in Jacob Give me thy tast into the Essence of my creaturall selfehood but Jacob that is the spirit of Christ in the Ens of Faith said Sell me thy birth-right for the pottage that is give me for it the Soules life 's forme viz. the Centre of the Soules nature that so thy * * * Or Birth-right first birth viz. the Soules Centre may be my own and then I will give thee the Ens of God 7. For Esau inherited the first Soulish power from his father and had the Soules Centre for a naturall due right after this came the Ens of Christ as a divine Free Gift with a Soulish Centre for the holy Ens should receive the Soulish Centre from the Adamicall nature now here the Adamicall Soulish nature did wooe for the Ens of Christ and the spirit in Christs Ens wooed for the Soulish nature and the spirit of Christ in Jacob would not give the tast of the divine Ens to the Souls nature in Esau unless it did give him the fiery Centre to the beginning of the Soulish creature for a propriety that is unless it did wholly resigne and give up it selfe in the naturall selfeness into Gods will and forsake the firstbirth of the creature esteem of it selfe in its selfeness as dead and give over the dominion and will of life to the spirit of Christ in this heavenly pottage 8. But being Esaus reason did not understand this he said to Jacob Lo I must even dye what then is this first Birth to me so very lightly did reason pass over it and knew not what the poor Soul stood in need of but the spirit of Moses played here in the inward figure and doth secretly hint hereby at what this externally signified 9. And Jacob said Swear unto me this day that is the life of Adam in Esau should freely give it selfe out of the fiery might and wholly give it selfe up to the divine Ens and forsake the fiery Right of Own-hood and it should do it this day that is from henceforward for ever and this is said to swear in God viz. wholly deeply and fully to cast immerse give up and resigne one's selfe into the divine power and not resist upon pain of Gods rejection 10. And he sware unto him and when as he had sworn he was called Edom for the fiery soules nature did dive and immerse it selfe into the lubet of the divine Ens whence this Lentil-pottage is said to be reddish for here in this Oath the fiery Essence entered into the lubet of the divine Ens and thus the lights Ens received the fires Ens and the spirit of Moses playeth here in the figure alluding how the soules property in the fires Essence must wholly resigne up and eternally immerse it selfe into the Incarnation of Christ in the divine lights and Love-Ens in the Covenant viz. into the divine Lubet and how the lights Ens would receive and take pitie on the corrupted miserable fiery Soules nature and cause it to Repent and quit it selfe of its lust and also how the poor Soul would give up its naturall right for this red pottage 11. For this is even a figure shewing-how God the Father giveth his Nature viz. the Soul to his Son Christ in the Love Ens wholly for his own propriety where the fiery Right is made subject to the Love in the light for thus it goeth also in our New Birth the Soul longeth after this pottage but if it will tast it it must give its birth-right for it and moreover it must swear to God this day that is for ever to forsake and quit its natures-Right which the outward Reason looketh upon as ridiculous and foolish I meane the children of the earthly lust that when a man giveth honour goods and also the Temporall life for this pottage they even call him a fool as here they do Esau. 12. There is in this figure a twofold understanding viz. inwardly it is the figure of Christ and Adam as it is above-mentioned and outwardly it is the figure of the earthly man shewing how carelesly and slightly he passeth over it and selleth and gives away the heavenly substance to fill his carnall Belly and to satiate his lustfull will the poor soul indeed longeth in its Essence after this red pottage but the earthly reason desireth onely a Lentil-pottage for the lâ—sting Belly as the like also is here to be understood in Esau 13. The soul of Esau longed after Jacobs heavenly Ens but the earthly Esau according to the outward soul minded onely the â—arâ—hly power the kingdome of nature was so very strong and earthly in him that he neither understood or regarded the Eternall but said * * * Gen 25.32 34. What profit shall this birth-right do unto me seing I iuust even dye and he sat down and did eat and drink the earthly food for the heavenly 14. And Moses saith that when he had eat and drunk he rose up and went away that is he filled his belly with the pottage of Lentiles and sold Jacob his nature-Right and went with the earthly man away from the divine Enjoyment The inward divine figure is thus 15. Abraham received the divine Ens in his faiths desire and the same was the stock and the root of Israel but he was not Israel for the kingdome of the corrupted nature and the kingdome of Grace viz. the conceived Ens of faith were not as yet One in him as when a kernell is sown into the earth the kernell hath as yet no root upon which the stalk branches and fruits should grow but the kernells power drawes the Essence of the earth into it selfe and of both these viz. of the kernell and of the earths power growes the root and then the stalk and above againe the manifold fruit 16. The like also is here to be understood the divine holy Ens is not natures but the soul is natures now if the divine Ens shall be made manifest then it must be don through a naturall Essence or Mean wherein the invisible may come into a visible Essence 17. The divine faiths Ens which Abraham received was of the invisible spirituall property the same desired to introduce it selfe through the humane nature into a visible substantiall creaturall and naturall Essence for a working life wherein the holy lights naturall Ens and the Soules fiery naturall Ens might work and bring forth fruit in one * * * In one substance or body Essence for the Adamicall nature was gon forth from the holy Ens which was disappeared in it and here now was the ground or foundation of the union and as it is with the kernell in the ground where the power in the kernell did mix it selfe with the Ens of the earth and afterwards leaves its shell and husk when the earths
viz. the first Adamicall depraved man for the first Adam had lost his first birth given him out of the divine Word in the creation and could not any more be blessed out of his Centre 11. For the Soules will was broken off from the Eternall word of divine holiness and had given it selfe into the Centre of the first Principle viz. into the wrath of the Eternall nature into the SeVeration of the speaking word viz. into the opposition and contentious Contrariety whence also Isaac blessed Esau with the word of Strife when he said unto him in the blessing Thou shalt live by thy sword and break thy brothers yoke from off thy neck signifying that now the depraved nature in him was become a Servant of Gods Anger and should now beare and manage the Combate which Adam had raised up in the life's properties and be a Servant of the same 12. But that Isaac did not understand this thing and would have blessed Esau with the blessing of the Covenant and given him the Scepter in Zion doth shew unto us that Isaac and all the holy children of God although they be born again of the New-birth in the line of the Covenant do not apprehend and understand the internall ground of their Essence wherein the kingdome of God worketh and is in power so as to be able to do any thing thereby in Selfe-will but God turneth this internall ground of the place of God as he pleaseth and the Soul must see to what he doth as here Isaac must see to what the Lord had blessed by him Gen. 27.4 13. For Isaac said to Esau That he should make him ready Savory meat such as he loved to eat and then his Soul would bless him but now this blessing stood in the Line of the Covenant in which Christ should spring forth not in the Soules might but in Gods might for the soul of Isaac and of all the children of Adam were as yet with the Soules root on the band of Gods Anger which Anger this internall incorporated Line of Grace should destroy in Christs death and wholly incorporate and unite it into the Line of the Covenant 14. Therefore the Soules will in Isaac should not propagate the blessing of this Covenants line and give it to the kingdome of the * * * Or soules Soul-like nature viz. to the first-born Esau and first Adam for the soul was a cause of the destruction the fires-tincture received not the might and strength of the new vertue for its might should be broken viz. it s proud Lucifer who likewise is the very same but the lights tincture which disappeared in Adam when the fires might introduced dark earthliness thereinto which Tincture sprang forth again afresh in this Covenants line in the power of the in-spoken and promised incorporated word of Grace the same had the might and power of the Blessing 15. The seed of the woman viz. the lights tincture and vertue should bruise the head of the fiery Serpent and change the soules fiery might into a meek Love fire the fiery Soules will shall and must be wholly transmuted and turned into meekness 16. As this disappeared lights tincture was brought from Adam into the woman viz. in to Eve which when it was in Adam was his fair Paradisicall Rose garden of peculiar Love wherein God was manifest and being now the figure of the new birth was represented in Isaacs Blessing therefore also his wife viz. the blessed Rebecca must come as one who also stood in the Line of the Covenant and set forth the right figure of Christ viz. Jacob in the place of the blessing to signifie that Christ should be manifested in this Covenants Line in the Seed of the woman viz. in the lights and fires-Tincture and assume the soules nature from the power of the light that so he might rule over the fiery nature of the soul and change the same into the power of the light 17. Now Rebecca Isaacs wife was here in this place a figure of the virgin Mary who brought forth Christ viz. the blessed of God who should bless Esau and all the Adamicall children and it was so ordered by the Lord that Rebecca should so carry it for she understood that the blessing viz. the scepter of Israel did rest in Jacob. 18. For being the scepter in Zion lay in the seed of the woman viz. in the virginity the same scepter was here also stirred in the seed of the woman so that a woman must bring forth the Covenants line to the place of God the Fathers blessing which was in Isaac and the mans will viz. the Souls naturall fire-will must come behinde and be a servant of Gods wonders and see what God hath don with him 19. But that it appeareth to be as a deceit or cunning Suttlety in that Rebecca did so instruct and put on Jacob to take away the blessing from Esau as if shee Loved Jacob far above Esau therein Reason hath blind eyes for through the Devills cunning the curse came into the world and through the divine cunning in the Love the destruction of death and hell came again into the Soul the divine cunning killed the Devills cunning 20. Understand it aright all cunning ariseth from the lubet or desire the Devills cunning arose from the false lubet or lust so likewise Gods lubet came again into the womans seed into which heavenly matrix the Devill had insinuated his lust and destroyed the devills lust 21. It was of God that Jacob obtained the blessing wholly contrary to the minde and will of Reason for he stood in the figure of Christ and Esau stood in the figure of the depraved Adam 22. Therefore Esau was an hairy or rugged man signifying the monstrous beastiall property which had awaked in the Fall through lust Now when Adams lust had brought it selfe to substance then the flesh became gross and beastiall Thus the beastiall part swallowed up the heavenly in it selfe and death was manifested in the flesh and we see here in this figure very clearly typified how it should be 23. Isaac would bless the beastiall man in Esau this God would not the divine blessing belonged to Christ but the depraved Adam could not be capable of receiving the blessing of God unless Christ take this rugged beastiall skin or form which Adam had put on as here Jacob could not be blessed unlesse he had on him the hairy Beast-like skin 24. God the Father set before him our misery in his Covenant in Christ in our humanity which he assumed for Christ must enter into our humanity Note and walk in our hairy form and destroy our death of the beastiall property as it is written * * * Isa. 53.4 Matth. 8.17 1 Pet. 2.24 He took on him our sickness and laid on himselfe our Grief 25. For as Isaac took hold of his son Jacob in his hairy skin and felt whether he was his first-born Son to whom the
all men cannot receive the blessing unless they first dye unto their own selfe-Right and will as Esau could not be blessed of his father with the holy blessing for he was the type of the corrupt Adam according to the kingdome of nature so likewise the earthly nature cannot be capable of the holy Spirit in its Essence of which Christ John 6 Chap. said * Flesh and bloud shall not inheritt the kingdome of God unless it fals into the earth and enter again into its first wombe as Grain that is sown and resigne its nature to the first mother 40. And then we see here how Isaac giveth his Son Esau a temporall blessing and intimates to him that the naturall man is lead by the spirit of this world for to Jacob he said * * * Gen. 27.28 God give thee of the dew of heaven and of the fatnesse of the earth and of corn and wine abundance but to Esau he said onely * * * Gen. 27.28 Behold thou wilt have a fatt dwelling upon the earth and of the dew of heaven from above thou wilt live by thy sword and serve thy brethren and it will come to passe when thou shalt have the dominion that thou wilt break his yoke from off thy Neck 41. And hereby he signifyeth in what dominion the outward naturall man is lead driven and nourished and what his desire and endeavour should be namely he would be in his Minde onely a Robber Murtherer and an evill malicious beast that should desire to bear down all under it with power force and murther 42. For Isaac doth not say Live thou by thy sword but thou wilt do it viz. Gods wrath in the kingdome of the corrupt nature with the devills will will move thee thereunto that thou wilt draw the fatness of the earth unto thy selfe and wilt be ruled and driven by the Stars above and wilt in thy naturall power drive away from thee the children of God who rule in Gods power that is when the holy Spirit in Gods children doth Reprove them by reason of their Tyranny they then kill and slay them and tear the sword of the holy Ghost from off their Neck as here Isaac said thou wilt do it 43. As indeed Esau soon did and would have killed Jacob so that Jacob in Gods blessing was fain to slie from him and here he pulled off the yoke of the holy Spirit from his neck and this prophecy of the Patriarch is a figure how the Esauites and Tyrants viz. the fleshly brethren of the Christians would dwell among the Christians and be born as to their naturall brotherhood of the same Parents as Esau and Jacob and yet they would persecute them with sword and torments and thrust them away and yet stand themselves as if they were the onely true Christians and desire the blessing of God as Esau stood and wept bitterly for the blessing and he did not minde the kingdome of God but that he might be a Lord upon the earth over his brethren and other men and might have riches and fullness of the Belly 44. This Esau in his blessing is a true type of Antichrist who draweth neer to God with the lips and gives himselfe to an externall seeming service and worship of Christ and sets himselfe forth as if he did it to God and stands and makes mighty holy shewes in his hypocrisie and glistering verballities setts forth himselfe with zeal and devotion that so he might be honored of man and that his God Mammon and Maozim may be fat and doth even mourn and lament for malice when men will not do that for him which he will have when he cannot get enough of the Belly-blessing according to the will of his God Maozim and whosoever doth but reprove or touch him and speakes to him of the Blessing of God him he will slay and cannot endure a true Servant of Christ under him 45. Reason supposeth that being Isaac said to Esau Thou shalt live by thy sword that God hath commanded him so to do and here it props up its murthering malice and bloud-thirsty villany but it is far otherwise God wills not any warre but the kingdome of nature in Gods Anger willeth it and whosoever is born onely of the kingdome of nature he liveth also to the same 46. Therefore said Isaac thou wilt do it as if he should have said thou through thy Anger wilt serve the Anger of God and wilt be a Lord in the kingdome of nature in this world even as the rich and wealthy ones do bring themselves into power and authority and do it through the kingdome of nature in the wrath 47. And we see further how that * * * Gen. 27. â—1 Esau did deadly hate his brother Jacob for the blessings sake of which notwithstanding he was not capable as to the kingdome of nature to signifie that the true children of Christ should for this blessings sake be hated persecuted and slain of the children in the kingdome of nature and that because the kingdome of Grace * * * Note when Grace shall rule shall rule over the kingdome of nature and destroy the same at the end of dayes and change it into its might and therefore there is strife between both Kingdomes 48. For the children of Christ in this life time as to the outward man live in the kingdome of the depraved humane nature viz. in the kingdome of the Esauites and are as to the spirit onely strangers and pilgrims therein as Christ said My kingdome is not of this world and therefore the children of this world are Enemies to them persecute them as Esau his brother Jacob. 49. For where the kingdome of Christ begins to flourish there presently the kingdome of the Devill begins to storm and rage and therefore because the kingdome of Christ shall and will take away and ruin his might and Princely throne hence is the strife in this world between the children of Jacob and Esau. 50. For as soon as Jacob had obtained the blessing * * * Gen. 27.41 Esau purposed in his minde to kill Jacob which is a figure of Christ shewing how that Gods anger would kill Him in this blessing in our assumed humanity as to the kingdome of nature and that the children of God also should be killed in Gods Anger as to the kingdome of nature and shed their bloud into this murthering spirit that thereby Gods Anger might be blotted out and changed into Love CHAP. LVI How Isaac and Rebecca sent away Jacob because of Esau into another Countrey and how the Lord appeared to him in a Vision upon the Ladder which reached even into heaven and how Esau carried himselfe afterwards towards his Parents Vpon the 28 Chapter of Genesis Gen. XXVIII WHen Jacob had received the blessing then he must depart from his native home from father and mother and flie from the wrath of Esau this is now a figure of Christ shewing
the humane Ens and Substance in the power of the Eternall word 15. In which word the Holy Name Jesus viz. the highest Love of the Deity hath unfolded and manifested it selfe in our humanity which he hath assumed which sole Love of God in the Name Jesus hath overcome the wrath of the Eternall Nature in our soules which is from the Fathers property in the Anger and hath changed it into the Love of the Divine Joy and hath broken the still Death which hath severed us from the life of God and hath manifested the Divine life of the highest holy Tincture in the Eternall speaking Word of the Divine power in Death and hath made Death to be Life and so our Soule in this Divine power is together penetrated and pressed through Death and the Anger of God 16. And it is in no wise to be so taken as some say that the substance wherein the Word is become Man proceeded not from Adam but as some Erroneously say the virgin Mary proceeded not from Mankinde shee hath outwardly onely taken upon her a humane Body from Anna and is not of the seede of Joachim but is an Eternall virgin chosen by God for this purpose before the world was 17. This Text teacheth us otherwise where God sayth Through Thee and thy seede not through a strange Divine seede onely but through thee and thy seede with the entrance of the Divine substance Christ should break Death in Adams Soule and Body and destroy Hell in Adams soule and body which was manifested or revealed in Paradise 18. For heere lay our Sicknesse and Misery which Christ tooke upon him as a yoke Christ sacrificed his Fathers wrath which was kindled in our humanity and awakened his highest Love in our humane and his holy Bloud his holy Tincture entered into our humane Death and Tinctured our in Adam faded heavenly substantiality which faded in Adam when he brought earthlinesse and the false will thereinto and raised up our faded heavenly substance with his heavenly living substance so that Life sprung up through Death and this was signified by the Dry Rod of Aaron 19. Therefore that is not the true meaning as some say Christ hath assumed a soule from the Word in the Eternall virgin Mary so that Christ as one come from God and his soule in the Humanity of Christ hath one and the same beginning 20. They were indeed united in the Incarnation or the becoming Man so that they are inseperable but the true Ens of the soule which the word assumed in the Name Jesus was of us Men from the female Tincture viz. from the true Adamicall soule yet from the property of the Light which was severed from Adam and put into the woman that this property of the Light might transmute or change the fiery Masculine property againe into the Love and Divine Humility and that the Masculine and feminine property might be quite changed into One Image againe as Adam was before his Eve when he was neither Man nor woman but a Masculine Virgin 21. Therefore Christ tooke his soule from a Woman viz. from a virgin and yet was a Man so that he rightly stood in the Adamicall Image and brought the averted severed properties of Life in which our will had broken it selfe off from God againe into the Temperature and union viz. into that ONE 22. For Adam turned his will from the onely will of God and Jesus Christ tooke our soule againe into the onely will of God and turned the will of our soule in our Humanity which he assumed into the onely will of God againe 23. But that the Reader may be throughly and fundamentally informed what our soule and what the Word that became Man is compare one with the other it is thus Our soule before the beginning of the humane * * * Soulish soules creature was an Ens of the Word of God in the Word Joh. 1. and yet it was inspired or inspoken from the speaking word of God into the humane Image in a Naturall and creaturely Life and formed in an Image of the Eternall speaking Word This Creaturely Life of the soule turned it selfe in Adam away from the divine speaking into an owne will and speaking and was in this respect broken off from the most unsearchable Substance and seperated from God 24. Into this Seperated Word viz. into the soule The onely Eternall divine speaking word gave it selfe in againe and turned the will of the soule againe into the Eternall one viz. into Gods Eternall speaking Therefore the soule is indeed from the Eternall word but Christ viz. the highest Love of the Deity did not take a new soule out of the Eternall speaking but our soule viz. the word which was once spoken or formed in Adam viz. our humane Soule into his Love-speaking in the Grace and union of the Deity 25. God spake againe into our poore fallen soule in Paradise immediatly after the Fall the Covenant and Roote of his highest Love and Grace through the Word as a Centre of Grace to Conception and to the New Regeneration 26. And in Abraham he Manifested the Covenant which Abraham layd hold on with his desire and received it after a spirituall manner as an Ens to the Tree but it lay without Substance in Man onely as a spirituall Forme and Modell or Idea of the Powerfull Word 27. Which word in its spirituall Figure in the virgin Mary was at the Limitt viz. at the End of the spirituall forme where that same spirituall forme of the Word of God was comprehended in a Substantiall Ens and therewith also in like manner Our humane substance as to the soule was comprised in the Image of the Word and as to the substance of the Body in a humane * * * Frame or Formation Building forme and was a selfe subsisting God-Man 28. This comprised Spirituall Image which was the Seede of Faith which Abraham laid hold on in the Faith was invested on Isaac and from Isaac on Jacob and to Jacob sayd God * * * Gen 28.14 Through thee and thy seede shall all the People of the Earth be blessed viz. through this seede of Faith which Jacob had received from his father Isaac in this Line of the Covenant which Line of Faith had incorporated it selfe in the Humane Property according to the inward ground of the second Principle viz. in that Image of the Heavenly worlds substance Extinguished in Adam 29. In which incorporated Ground the limitt of Gods Covenant remained in a spirituall forme till Mary and was propagated from Man to Man as from Adam and Eve along to Mary and there the Word of the Divine Power was moved and Essentially assumed our humane Flesh and Bloud together with the soule and quickened the Extinguished heavenly Ens in the seede of Mary as to our Part which manifestation penetrated and pressed also into Maries heavenly substantiality so that shee became living as to that heavenly virginity which disappeared
of Seperation wherein ‖ ‖ ‖ Gala. 6.7 Every one shall reape what he hath heere sowen 32. When we rightly view and consider this History how God did begin the kingdome of Israel with a servile Shepheard and exalted him before all the Potent rich Men on Earth even to Eternity and Consider that the Twelve Stocks or Tribes of Israel were begotten under a servile yoake as servants out of which Stock Christ according to the Humanity was to be borne So we see that all Highnes of the world also all Art and witt of Nature is foolish in the sight of God wherewith yet men so boast and esteeme their worldly matters doings or pomp and their high state for Great things and yet in the sight of God are not by farre * * * Like uâ—to an honest Shepheard so acceptable as an honest Shepheard 33. A Shepheard in whom the Spirit of God worketh is more highly esteemed before God then the wisest and most potent in selfe-witt without the Divine Dominion and wee see very well how God erecteth his kingdome in simple lowly and meane Men who are not esteemed by the world but are accounted no better then Heardsmen in the Eye of the world As Christ also chose such for his Apostles who were but poore meane contemptible people by whom he manifested the kingdome of Israel in divine Power 34. Where are the Learned and worldly wise Men Again where are the Potent Lords who contemne the simple Where is their Might strength Art and Witt They must all come in dust and ashes and fall downe to the simplicity of such Shepheards and bow their hearts in servitude under Christs yoake if they will be partakers of the * * * Note the true Line Linage or Succession Line of these †††Or Pastours Shepheards yea they must be as Jacobs wives Maydes if they will come to this Marriage 35. For the Line of Christ in the beginning was manifested in Abel a Shepheard so also afterwards in Abraham Isaac and Jacob Moses and David they were all but Shepheards when the Line of Christ was manifested There is no Potentate Noble Rich Learned or High worldly wise hath attained it but meane people of no account who have put their trust in God 36. Where are now the high Priests Schooles and Vniversities who ascribe to themselves and assume the authority and power of these Mysteries and often tread underfoote the Gifts of the Holy Ghost in such Shepheards and laugh at them and count them Fooles Are they not all of them Cain Ismael and Esau of the left Line from the kingdome of this worlds Nature in the Hypocrisie of selfe Reason which in the sight of God is not so acceptable as a Shepheard 37. O ye poore blind Men in Adam cast your Eyes downe from above and lay your selves low under the simplicity of Christ in the * * * Or true succession Line of these Shepheards and looke not upon the Pomp of Art and Loftinesse or you will be miserably deceived If you will be capable of this Line you must not attaine it from Loftinesse which boasteth it selfe in Hypocrisie in this Office of a Pastour or Shepheard but in humility and meane simplicity where the soule submitteth it selfe under Christs yoake there will the poore soule blinde as to God get roote in this Marriage and be capable of this Line 38. The †††12 Children Twelve Children of Jacob are even the Lines which the Spirit of God from Adam to Noah and his children signified which sprung from the Line of the Covenant in Paradise and pressed from Adam to Abel and so on to the Children of Noah and there also twelve Lines or Stocks or Tribes were manifested heere the same Tree openeth it selfe againe out of One Stock which was Jacob and signifieth how those Lines should all be sanctified in one Stock which Stock is Christ who also chose him * * * 12 Apostles Twelve Apostles to manifest this Tree which was growne out of the Line of the Covenant 39. And as Jacob begat these Twelve sonnes †††Gen. 30.21 he begat also a Daughter Dina by name ‖ ‖ ‖ Gen. 34.1 who went out to see the Daughters of the Land and thereby lost her honour and Virginity and he begat her of Lea in whom the Line was manifested out of the Stock or Tribe of Juda to signifie that the Line of Christ at this time as yet stood hidden in the womans Tincture and yet was manifest through the Masculine viz. the fiery Tincture till Mary the Mother of Christ as we see in the Covenant of Abraham Isaac and Jacob that the Covenant pressed forward in their seede wee see it also in the Circumcision which was given onely to the Man or Male. 40. And much more doe we see in the Law on Mount Sinai which was also given in a way of Fire to signifie that Men before Christ were lead in the Fathers Property which held us captive in the Wrath till his Love viz. his Sonne through the wrath manifested himselfe in the Womans Tincture and changed the Mans and Womans Tincture into One againe therefore the Line of Christ with the Fathers sprung forth in the Womans Tincture through the Mans. 41. In the Mans Tincture it was stirring in the Covenant of Faith in Abraham and was manifest out of the Mans Tincture in the Woman But in the * * * Fulfilling fullness of Time it was manifest in Mary in the Womans Tincture viz. in the highest Love in which Love Adam loved himselfe before his Eve was for God was manifest therein 42. There wee see heere in Dina a figure of Eve for after Lea had borne Six Sonnes shee bare a Daughter which signifieth the Female Tincture which in her vaine Curiosity * * * Or trifled squandred away her honour as Eve would see and know the Daughters of the world viz. the Beastiall Creaturely Lust and in this Lust lost the Paradisicall Virginity 43. Thus the Spirit of God here in Dina sets a figure of Eve neere the Line of the Covenant seeing he should come out of the Line of the Covenant who should seeke and save the poore children of Eve 44. For Lea did beare six sonnes which signifie the six properties of the Naturall Life and the Seaventh is the Substance or Corporeâ—ty of the six in which spirituall Substance Adam dyed or was extinguished as to the kingdome of God when his will brake it selfe off from God and that same seaventh property of Nature is now even the Woman viz. the Mother wherein the other six are continually borne which rightly signifieth the Adamicall Eve when Eve was yet in an Image or Type 45. The figure whereof the Spirit of God represents in Dina with Jacob signifying how that seaventh property of Nature in Adam is become a Whore perfidious to God and sets this Figure neere the Line of
was astonished at this Warrier viz. the Anger of God as may be seene on the Mount of Olives as Jacob was astonished at the Anger of Esaw 4. And as Jacob divided the Heards into two Parts because of the wrath of Esaw that if Esaw should smite one Company the other might Escape so also was the humanity of Christ divided into two Substances viz. into a Heavenly whereof he speaketh John 3. saying * * * Joh. 13.13 He was come from Heaven and was then in Heaven and also into an Earthly from our flesh and bloud that if the Anger of God did smite the one Part viz. our Humanity with Death yet the Heavenly Part should escape the wrath and penetrate through Death and therein make our humanity living for the Messengers which Jacob sent to Esaw are nothing else but the Prayers of Christ which he sent through the Anger of God into his Love viz. into the Mercy that our humanity might finde Grace and favour with God 5. For as Jacob sent to Esaw saying he had been long abroad with Laban even till this time and had with him Men-servants and women-servants and Camells with other Cattle that he might with all this finde Grace and favour with his Lord Esaw so also Christ sayth to his Father in our Humanity viz. in Adam which he hath assumed he hath been long abroad absent from the kingdome of God and hath †††Borne Generated or begotten brought forth in the kingdome of this world in Gods works of wonder many Images out of the divine wisdome through the formation of Nature that he might with these formations of wonders finde Grace and favour with God seeing these wonders were brought forth through the Nature of his manifested wrath that so they might come to the Eternall divine vision and Contemplation 6. But the Anger went to meete him in the * * * 4 Elements four Elements and would devour the Earthlines and Evill of them for Esawes four hundred Men signifie nothing else but the wrath of Nature in the four Elements of the Body and they went to meete the Humanity of Christ when Christ was bringing the Created Image of Adam in Our Humanity into God viz. into Paradise then would the wrath of God first kill the Adamicall Image that it might no more live in the kingdome of Anger seeing it was to live in God 7. * * * Gen. 32.9 10 11. And as Jacob humbled himselfe before God and sayd O God of my Father Abraham and God of my father Isaack Lord thou who hast sayd unto mee returne againe into thy Country and to thy kindred and I will deale well with thee I am unworthy of the least of all thy Mercy and all thy faithfullnesse and truth which thou hast afforded unto thy servant for I had no more but this Staffe with which I went over this Jordan and now I am become two Bands Deliver mee from the hand of my brother from the hand of Esaw for I am afraid of him least he cone and smite mee with the Mother and the Children so also Christ humbleth himselfe in our assumed humanity before God and though God in the Prophet David in our assumed humanity †††Psal. 110.1 hath bidden him sit at his Right hand untill he hath layd all his Enemies under his footstoole yet he humbleth himselfe even as Jacob did before the Anger of Esaw so also did Christ before the Anger of his Father 8. And as Jacob sayd When I went over this Jordan I had only this staffe but now am become two Bands so also when Christ viz. the Eternall Word of Divine Love came to us in our humanity then it was only the staffe of divine Grace but in our humanity in the servile house of Adam he was enriched with two Bands viz a twofold humanity the Heavenly extinguished in Adam and the Earthly from the Limus of the Earth therfore he sayth in this twofold humanity as Jacob sayd to God O God of my father Abraham and God of my father Isaack O Lord thou hast sayd unto mee returne againe into thy Country and to thy first kindred I am lesse then the least of all these mercies which thou hast bestowed on thy servant to signifie that it was onely in Divine Mercy that these two Bands viz. the twofold humanity returned home againe into its first Country of Paradise to the Angelicall kindred 9. And when Jacob had humbled himselfe before God and his brother Esaw * * * Gen 32.13 14 15 16 17 18. He stayed there all night and tooke of that which came to his hand for a present to his brother Esaw two hundred Shee-Goates and twenty Hee-Goates two hundred Ewes and twenty Rams and thirty Milch Camells with their foales forty Cowes and ten Bulls twenty Shee-Asses with ten foales and put them under the hand of his servants every heard by it selfe sayd to them goe on before mee and leave roome for one heard after another and he commanded the formost and sayd when my brother Esaw meeteth thee and asketh thee to whom dost thou belong whither goest thou and whose these are that thou drivest thou shalt then say they are thy servant Jacobs who sendeth them for a present to his Lord Esaw and he followeth behinde after us 10. This Type is now the great Earnestnes whereby the Spirit of God in the figure poynteth at the future for this Present of Jacob to his angry Brother Esaw poynteth at the Place and condition of Christ when he should appease the Anger of his Father then he must first send these Beasts in our implanted Humanity for an attonement which should be presented to the Anger of God 11. But these Beasts which Christ sent to the Anger of God before his passion and Death were our implanted Beasts viz. Pride Covetousnesse Envy wickednesse Lying whereby one Man slandereth disparageth disgraceth shamefully censureth with words discourageth suppresseth and exclaimeth against as wicked and ungodly and summarily all abominations of the Devill and the wicked World 12. These Evill Beasts are in Adam in sinne all awakened and become living These very Formes or Conditions of Life wherein Adam generated his Evill Beasts wherein the Temperature of Nature was rent asunder Christ tooke all upon him in our humanity as they are well intimated in the figure of Jacob by five hundred and Eighty 580. and sent them to the Anger of God for an Attonement when he was redeeming the Humanity from these Beasts 13. And these Beasts were as to Christ his being despised scorned spit upon whatsoever the Jewish Priests did to him were all our Beasts which Christ in his Body gave up to the Anger of God as if himselfe were the Transgressour and yet had generated none of these Beasts in his will But Adam had generated them and Christ tooke them on him as a Lamb and presented them to the Anger of God on his body
the beginning the power of the working is the circumference and corporal comprehension of the growth and the Scent or smell which proceedeth from the power is the motion or the growing issuing joy-life of the power whereout the flower springeth by which comparition may be seen how the birth of divine power is typified The word Power signifieth the breathing going forth understanding and sensible life as the foundation and fountain of the outflown knowledge of (a) Distinctness Unterscheieidligkeit distinction The word Colours signifieth the subject or object of Power where the distinction and Original of the sensetive life and knowledge is understood whence an Eternal contemplation existeth The word Will signifieth the ebullition or motion in the opened Unitie whereby the Unitie willeth it self into Trinitie as the Nothing into its proper something wherein it hath its Motion and Action The word Delight or Lubet signifieth the effectual sensibility of the Will as the highest ground of original love where the will of the Abyss findeth its self in its (b) Aliquid Etwas something where it yields it self to something as to its sensibilitie in which sensibility it worketh and willeth in its own Tast. The word Science signifieth the effectuall sensible knowledge and understanding in the love-tast the root of the five Senses and the ground of Eternal life thence floweth the Understanding and therein the Eternal Unitie (c) Groundeth planteth it self The word Word signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object The Word is the speaking or breathing of the will out of the power by the understanding It is the driving and forming of the eternal power into an infinitness of Multiplicitie as the Creator of powers out of the sole power in vertue The word Wisedom is the outflown word as an object of the divine knowledge of divine will as essential power of the great love of God from whence all things have received their motion and possibilitie the ground of all the three Principles A Revelation of the unity of God A passive essence of divine Operation the foundation of all humility the Genetrix of all knowledge of Creatures An Eternal domicil of the active love of God and a Ray and breath of the Omnipotent Spirit The word JEHOVAH is the most holy Name of God as the Divine sensual life the only good whereby the Holy Trinity with Glory and Omnipotency is understood the life of the Abyss as of the Unity which chiefly standeth in the only love And therein also is understood the most holy Name JESUS as the egress'd I. is the ground and fountain of the breathing of Gods Unitie and a forming of the understanding For the egress of the Unity leadeth it self with the I into E as in the sight or beholding of a Chaos wherein the Mysterium magnum according to the Divine manner is understood and is a triple breathing of the powers JE is the breathing of the Unitie HO is the breathing of the JE VA is the breathing of the HO and yet is only one breâ—â—hing but maketh a triple egress of the 3. Centers or comprehensions And â—herein is understood how the triple I at last closeth it self in A as in a beginning to Nature Under VA standeth Life signifying 〈◊〉 this threefold breathing is a real life and power Under that standeth Vertue which signifieth the immense Vertue of such a breathing life Now in this Table is rightly understood what God without Nature and Creature is in Trinitie as in a triple breathing of the Unitie in it self where nothing can be said of the place or dimension of his habitation for God is neither here nor there but every where alike as the Abyss is consider'd namely the Eternall Unitie without Nature and Creature and thus is he an active power and essence of Unity But that really such power and vertue is therein may well be understood in the effluence of the world and the Creatures therein generated by the breath of God and there is nothing in the being of this world which beareth not witness thereof if truly considered TETRAGRAMMATON In this Table is also manifested how the holy Name of the Eternall power with the knowledge hereof from Eternity to Eternity bringing it self into properties in Nature to eternal light darkness and how the word of breathing forth brings it self into a subject and how self-will acceptation of properties arise in the subject wherein two Essences are alwayes understood as Gods own effluence and then the properties own acceptation in the free wil in which acceptation another externall kinde of subject is understood whereby the Unity in its Effluence becomes more external and thereby the Eternal love bringeth it self into a sensiblenes and like a fiery flame as in the working of divine Power At the upper end of the Table standeth Dark World and under The first Principle and over-against it standeth Gods Love Light World and below it from the figure 4. to the figure 7. the second Principle which signifieth how the outflown will doth inclose and overshadow it self with acceptation of its own desire In the Eternal is an Eternal light but in the time here on Earth darkness is the ground of Nature and light the ground of the Kingdom of joy the Revelation of God that we may behold his works and our selves and with the self desire bringeth it self into properties and causeth Darkness in which Darkness the egressed one by fire in the Light is revealed and made sensible and is the cause of the Light in which Light Gods love assumeth a fiery operation from the fire of eternal Nature and shineth in fire through the dark painful acceptation even as the light from a Candle or day in the Night whence day and night have their names in Time but in the Eternal there is also an Eternal light and darkness in one another the Darkness is the ground of Nature and the Light is the ground of the joyful Divine Revelation The Dark world as the ground of the properties of self-desire and will is called the first Principle because it is the cause of Divine Revelation according to sensibilitie and also maketh a (a) Own Eâ—gen proper Kingdom in it self as namely painfull torment according to which God calleth himself an Angry Jealous God and a consuming fire And the Light which is revealed in the fire wherein the unity of the divine effluence of Love is understood is called the second Principle as the divine Power-world wherein Gods love is a love-fire and active life as it is written God dwelleth in a Light which no man can approach unto for the power of the unity of God worketh in the Light and is God and the firy quality in the Light is of the eternal Nature wherein the Eternal love of the unity Perceiveth and loveth it self Below the first and second Principles in the 7. spaces stand seven