monster and an Evill Beast in his free-will which doth not resemble the first Image of the formed Life in the word of God now against this Beast the words of Christ are directed when he saith Vnlesse ye be converted and become as children that is unlesse you do depart from and utterly disclaim the will of the Selfe-Generated Beast and enter again into the form of the first Life yee cannot else see the Kingdom of God also yee must be borne againe of the water of the Heavenly worlds essence and of the same holy Spirit proceeding from the Covenant otherwise ye cannot see and behold God 9. This Evill Beast of the Godless form Note is predestinated to condemnation but the Covenant is in the Life if the free will Resigneth it selfe up to the Covenant then Christ ariseth in his humanity out of the Covenant in the Life and even then the strange Beast dyeth in Christs death and the will formeth it selfe again into the first Image according as God created it and this is not annexed onely unto Seth but unto Adams life viz. unto the Onely life of man which was in the Word of God and passeth from one upon all as all branches in one tree do receive sapp from the Onely root of the stock 10. But the properties of nature viz. of the naturall life have brought themselves out of Adams stock into sundry boughes and branches whence the multiplicity of Nations Tongues and Speeches is arisen but the Life is onely One and the Covenant in the life sprang forth from the root of life viz. from the Word of God out of which the Life came upon all even as the Sin viz. the fall and apostacy passed upon all none excepted for the Children of Seth were concluded under Sin as well as Cains but the Covenant * * * Or the open and outward manifestation of the Covenant with its manifestation passed upon SETH for his name signifieth in the Language of nature a forth-breathing Spring out of the Life through the first Centre of the Soule wherein the word of God would open it selfe through the Life 11. And Moses saith Seth begat Enos Gen. 4.26 and then began men to preach of the Name of the Lord for the Name ENOS signifieth in the Language of Nature a Divine Lubet through the life wherein the Formed Word would behold it selfe in the Sound and Voice of the Life therefore the Spirit of God began to Teach out of the Covenant through the Life of man concerning God and his Being and Will this was the beginning of the Divine Contemplation through the formed Wisdom in the word where the word did behold it selfe through the wisdome of the formed Humane Voice 12. And as the Life did form it selfe by Cains line through the wonders of the formed wisdome in Nature with all manner of Arts and works and also Dominions Governments and Orders and introduced them all for the Setting forth of Gods wondrous Deeds and Acts viz. to a Contemplation of Evill and good light and darknesse so likewise the Spirit of God did bring forth out of the Line of the Covenant in the manifested Word the wonders of Divine Holinesse Truth Righteousnesse Love and Patience and by the Preaching of the formed word did declare what the holy and Spirituall Kingdome of God is 13. In Cain the Kingdome of nature was represented and in Abel and Seth the Supernaturall Divine Kingdome both these arose together and went all along one in another to the Remonstrance or Contemplation of the Divine Lubet in the formed wisdome and Each put it selfe forth in an especiall manner into its visible Ken as a wonder 14. For from Adam even unto Lamech in the line of the wonders there are Seven Generations and in the other line viz. in the line of the Covenant from Adam unto Enoch are also Seven Generations Enoch is the Eighth viz. a beginning of the propheticall Spirit for in the first Seven Generations the form of the Spirituall Kingdome proceeding from the Life's Tree was set forth 15. Adam was the stock for his life taketh its originall out of the word but being the Life of nature in him did predominate over the life in the formed Word and would have the Supream dominion and obscured the life proceeding from the word the word it selfe freely gave it selfe with a Covenant to be a Life therein and set forth its figure in Abel how the naturall life should and must be broken and the word of the Divine power should again spring forth afresh out of the first Life 16. Thus Abel was the Figure of the Second Adam Christ and therefore he must be slain for the Covenants sake for Christ should kill the exalted haughty naturall will and being forth a new one and therefore Abel also should not beget any naturall child else it had been strange to nature for they should all proceed forth out of one stock and the word would spring forth anew through the Onely Tree in the Covenant that so the Children of Grace might be brought forth out of the Tree of nature as the dew out of the * * * Or Morning day-break 17. For thus also the figure of the new birth was represented out of the Stem namely the line went forth out of Adam he was the first Abel the second Seth the third Enos the fourth where men began to teach of the Spirituall Kingdome * * * Or Cainan KENAN the fift which signifieth in the language of nature a forth-going * * * Re-apprehend re-conceived Lubet or desire of the divine Contemplation in which the word Taught did form it selfe viz. in Prayer and in the wills desire and also in their Offrings 18. MAHALALEEL was the sixt and signifieth in the language of nature an Angelicall form of an Angelicall Kingdome where the spirit did typifie and pourtray the Kingdome of Christ in this Name 19. JARED was the Seventh by this Name is understood in the language of nature a Priest or Prince of the Spirituall Kingdome for as Irad should be the Regent or Ruler in the Kingdome of nature so Jared should be the Regent in the Spirituall Kingdome for out of Jared came the office of Moses and out of Irad proceeded the Kingdome of worldly principalities and framed Governments and Dominions 20. But the language of nature sheweth very clearly that Jared is onely a type of a spirituall Kingdome for the Name carrieth forth the Cherub along with it through the word for the spirituall Kingdome upon the earth was all along captivated in the wrath of God untill Christ who destroyed the Anger 21. The Office of this Jared is twofold viz. externally it is the figure of the Spirituall Kingdome bound with the wrath of God and internally it is the true holy Kingdome which the Penitent man receiveth or taketh possession of Outwardly it is Moses and inwardly Christ. 22. From this outward Kingdome the great
Ens was Corrupted for like as Lamech in Cains line did Expresse the Wound of Corruption and misery that was broke in upon Mankind and spake of a Seventy-and-seven-fold Racha upon the free-will which did Corrupt the life Even so here the Divine Spirit said the humane Ens is Lamech that is the wound is too Great it prevaileth although the strong and mighty breath of God in Methusalah proceeded forth out of the Propheticall Voyce yet the Ens in propagation did form it self in the Corrupted nature in Lamech that is in Two wills as Moses saith the first Lamech in Cains line took two wives viz. Adah and Zillah Even so here likewise it would not be otherwise Vers. 28. 3. Now Moses saith And Lamech begat Noah with this Name the spirit goeth forth out of the wound of Lamech into the End of Time and bringeth the End into the beginning for NOAH Signifieth in the Language of Nature End and Beginning now the Spirit findeth in the End the holy word which had espoused and incorporated it selfe in the Covenant Vers. 29. and saith This same shall comfort us in our labour and toile upon the Earth which the Lord hath Cursed 4. For the Comfort of man must come out of the beginning and End for in the Beginning is and was the word of God which is the beginning of all things and in the End is also the Word of God which is the comfort of all things that the creature shall be delivered from the vanity whereunto the Spirit looked and said this Same where he meant the word which would manifest it selfe in the humanity shall comfort us in our labour upon the earth which the Lord hath cursed for Noah could not comfort men for he Preached to them the Rebuke Punishment and Perdition but he that was in the Beginning and End he comforted mankinde in their Labour and toile upon the Earth which they had in the Curse and Anger of God 5. In this Name Noah the Spirit in Lamech looketh forwards into the End and backwards into the Beginning and conceives it selfe in the Beginning and End into a form and calls the same Noah that is an Ark of the wonders which were in the Beginning and End and in the whole Time and displayeth or putteth forth this same spirit of the whole form through Noah into Three Branches which went forth out of the Tree of wonders viz. out of the propheticall Ens of Enoch in the humane property and thereof Moses saith And Noah begat Sem Ham and Japhet these were the Three twiggs of the Second Monarchy under which most excellent Mysteries are given us to be understood 6. SEM signifieth an out-breathing Divine Lubet or desire out of the Line of the Covenant out of the Life of man and a Comprehension of the Lubet viz. a type of that which Secretly passed forth afterwards under the Lubet it pointeth at the humanity of Christ in the flesh the Type of which was Sem viz. a representation or expresse forme in the same Lubet in which Lubet also the Covenant was made with Abraham concerning the Seed of the woman wherein the Blessing should appear 7. The other branch or Twigg the Spirit called HAM which signifieth a Strong breathing out of the Centre of Nature and a grosse amasment or compaction into a flesh which denoteth the earthly naturall fleshly man which holdeth Sem captive in it selfe understand by Sem the inward man which shall * * * Note Concerning the Resurrection arise from death out of the Earth understand the man proceeded from the Limus of the good part of the earth which was in Sem * * * Or taken into the Divine Lubet formed according to the Divine Lubet 8. We do not hereby understand the Totally spirituall man which is onely as a spirit But that man which is from the Limus of the good part of the earth which lyeth captive in Ham that is in the grosse bestiall flesh and is as dead without the Divine Lubet which the spirituall Christus viz the totally spirituall man shall put on at the End of the dayes in Noah that is out of the Beginning and End This inward hidden man his grosse earthly brother Ham viz. the grosse earthly flesh which is nothing worth John 6. doth devoure and swallow up 9. And from the Lubet of Sem springeth forth the third branch out of the Centre of Nature where the Divine Lubet doth behold it selfe through nature and this the Spirit called JAPHET which is in the language of nature an Appendix of Sem a birth out of Cains Line of Wonders where the Divine Lubet doth bring it selfe through nature into a form of the wonders of the Divine wisdome with Sem it introduceth it selfe into a contemplation of the spirituall wonders in the holinesse of God and in Japhet into a Naturall Wonder viz. into the Septenary of the Eternall and Temporall Nature understand into a form of the Seven fold * * * Orb or Sphear wheel or life's forms in which †††Or life's wheel vitall sphear the Spirit of God appeareth as a glorious Glee or Gleam of the Wonders 10. Sem is a type of the light-world and Japhet is a type of the fire-world where the light doth through-shine Japhet a Type or Image of the Father and Sem a type of the Son but Ham is an Image and type of the outward world 11. For the type and figure of the Three Principles stood in the Three brethren and clearly pointeth out the Second Monarchy even to the End of the World and withall shewes what kinde of men would thence-forward possesse the world viz a spirituall world and a natural world of wonders and a bestiall world of folly these are the Three Sorts of Men viz. out of the stock and family of Sem came Israel and out of Japhets the Gentiles who Governed themselves in the light of Nature but Sems Generation were disciplined in the Covenant and Word of God But Ham both in Sem and Japhet he ruled himselfe in the beastiall bruitish property against whom the Curse of God was pronounced through the Spirit in his Father Noah for Christ said that flesh and blood shall not inherit the Kingdome of God 12. And Moses speaketh now further thus Gen. vi 1 c. But when men began to multiply upon the earth and daughters were born unto them that the sons of God saw the daughters of men that they were faire and took unto them wives as they pleased Then said the Lord Men will not suffer my Spirit any more to reprove them for they are flesh yet I will make their * * * I will yet give them 120 yeares respit Dayes an hundred and twenty yeares Here Moses hath again the vaile before his Eyes for he saith that the children of God looked upon the beauty of the Daughters of men and took unto them
Adoption 37. This Ham hath now the dominion in Christendome he hath flattered with Japhet so that he hath set him up by the light of nature an externall specious divine worship as a Titular God This Titular God hath covered Ham in his beastiall Sodomiticall spirit with a very fair and glorious covering under the purple mantle of Christ and laid under his Head great * * * Or Sachells full Sacks full of the light of Grace and these the beastiall mouth-spirit of Ham must take along with it and when it must indeed dye then it hath whole sacks full of the light of Grace 38. But the light of Grace remaineth onely in the Sacks and Hams spirit remaineth in it selfe an Evill Beast and cannot truly open the Sacks and take out the light of Grace this Hams spirit is accursed and shall not inherit Gods Kingdome unlesse it be really born againe out of the light of Grace or else the sacks and coverings availe him not at all 39 For a Beast goeth into the Sanctuary or to holy Service of God and remaines a Beast when he comes thence Thy seeming Holinesse and Devotion thy comforting flattering and soothing up thy Selfe availes nothing unless thou returne again into thy first mother from whence man is originally proceeded and become as a little new-borne childe and let Ham and Japhet goe with all their Arts and Pratings 40. For Japhet obtaines it not in his specious glistering Kingdome unless he enter into Sems tent viz. into the light of Grace so that the same may be born in him outward adopted children availe not in Gods account but innate children born anew of the heavenly Ens in Christ Spirit and whosoever hath not the same is already judged Joh. chap. 3. The Second Part. THE SECOND PART OF THE Mysterium Magnum Beginneth with the Propagation of the Humane Tree through Noahs Children AND The building of the Tower of Babel and Confusion of the Speeches and their Division into Severall Nations This is The other Tree Wherein the Powers of the Properties unfold and forme themselves into the Languages even out of One into many Languages Tongues and Speeches Beginning with the X Chapter of Genesis and the 35 th Chapter of the Mysterium Magnum and ending with the XXXV Chapter of Genesis and the 64. Chapter of the Mysterium Magnum at the 5 th verse Written by JACOB BEHM Teutonicus LONDON Printed by M. Simmons for H. Blunden and are to be sold at the Castle in Corn-hill 1654. CHAPTER XXXV Shewes how the * * * Or Tree of Mankinde Humane Tree hath spread forth it selfe in its properties by the children of Noah and how they were divided and Severed at the Towre of Babel in their properties by the confusion of the Tongues into distinct Nations EVERY tree groweth first after that it shooteth out of its pregnant * * * Grain Kernell pippin Seed into a Stock Gen. X. afterwards into Branches and Boughes and bringeth forth further out of its Ens the Blossome and Fruit thus also we are to understand of the Humane Tree according to its vertue and manifestation of its hidden wonders of the divine wisdome which lay hid in the humane Ens and put it selfe forth in time out of each Degree of the properties 2. Adam was the first Ens to the Grain or pregnant fruitfull seed of mankinde and this same Ens which produced the humane life was in the divine wisdome in the word of the divine power of the divine understanding The Spirit of God brought this holy Ens out of the divine wisdome and lubet into the Verbum Fiat viz. into the desire of the forming word viz. into Nature and therein the Spirit of God figured the Ens of divine wisdome through the Speaking Word into a formall life and the nature of the three Principles into a Body into which body understand the Ens of nature the Spirit of God breathed this same figured shaped creatural life of Divine Vnderstanding 3. And hence man had his rise and became a living Soule both out of the heavenly spirituall Ens and out of the temporall Ens of the Earth and foure Elements both out of the constellation or Astrum of the divine Magick and naturall Magick a compleat perfect likenesse of God a delightfull Tree of the life of divine wisdome and Contemplation ingrafted into the Paradise of God viz. into heaven and into the Time of this world standing in both fit to * * * Generate again or propagate regenerate and forme his like out of himselfe like as out of one Tree many twiggs broughs branches and fruits doe grow where every fruit hath a Grain Kernell or Pippin in it fit to produce a new Stock and tree the like we are also to understand concerning the tree of mankinde 4. The inward spirituall Ens grew in its power in Adams life untill the outward earthly naturall one overcame him by the infectious perswasion of the Devill and then the naturall Ens put it selfe forcibly forth in the powers of the wonders of Nature and brought forth its branches and boughes out of the essence of nature 5. And though the holy Ens of the heavenly worlds Essence and being did disappeare in Adam by his infection and poysonfull Imagination yet the word of divine power did give is selfe againe thereinto by Covenant so that this Ens of the heavenly world was propagated all along in this tree untill the time of its now springing forth in the Ens of Mary where the Covenant was accomplished stood at its ayme and limit 6. Adms spirituall holy Stem grew untill his fall and there it stood still and then the word freely gave it selfe by the Covenant thereinto as into a disappeared expired Ens to regenerate it againe in its true Entity and the outward naturall Stem obtained the power and the selfe-growing life in the fall where then the Elements each of them in its property became sensible and full of its own selfefull power and operation and grew so unto the floud especially before the floud in its boughes and branches and did shew it selfe as a full grown Tree according to all the properties in Evill and Good 7. But the Powers had not as yet unfolded and explicated themselves therein for all men had onely one Language the Languages were made manifest out of the properties before the floud 8. They indeed understood the Language of Nature viz. the formed word in its difference but this difference or distinct variety was not as yet formed and framed into Tongues untill the Stock of the Humane Tree did after the floud bring its power into the Branches whereupon the tree of mankinde began to bloome and bloossme forth out of the properties of the powers of the formed Naturall Word viz. out of the Blessing wherewith God blessed Noah and his children viz. the branches of the tree and bad them be fruitfull and fill and replenish the Earth
a Contemplation that is into an acute speculating Reason and make a figure out of it viz. a Dominion or forme of a Government of selfe-will according to the Kingdome of nature for Temporall Glory and Renowne 23. And under the other Son Javan he setteth foure Names viz. Elisa Tharsis Kittim and Dodanim and he saith that of these fourteen Names all the Isles and Languages of the Gentiles were filled and that they had their rise and Originall from hence These foure Names doe intimate out of the properties of nature thus much viz. by the first Name ELISA a good halfe Angelicall will by the second TARSHISH an introduction of the good will into the wrath of nature from whence an Evill warlike Selfenesse ariseth by the third viz. KITTIM a false understanding whereby the Angelicall Good will is brought in the selfehood of Reason even to be a foole and sets forth it selfe with a strange outside Lustre and it signifieth the heathenish Idolatry whereinto they brought themselves through Reason without Gods Light and thereby did set up heathenish Idolls and made themselves Great Kingdomes so that the spirit of Nature hath brought them under its power and might into its own form and under the Name DODANIM the spirit intimateth the Kingdome of nature in Selfehood with its selfely Divine Service viz. an externall visible God which may be shewn by the pointing of the finger 24. And under these fourteen Names in Japhets line the Humane Kingdome of nature is wholly pourtrayed and typifyed and we are in an especiall manner to observe that the angelicall will is therein concluded betokening the wise and deep understanding Heathen in the light of nature in whom the inward Holy Kingdome did behold it selfe who notwithstanding they lay shut up in the true divine understanding and saw by an externall light or reflex into the Restitution of all Beings shall when the Covering is taken away live in Sems Tent viz. in the Formed Word of nature yet in their property 25. Out of this fourteenth number of the fourteen Names of Japhet came the Propheticall and Apocalipticall Numbers 14. Names from which the Spirit prophecied how the wonders of nature should open themselves one after another and what should happen in each Degree of their manifestation which we will here passe over in Silence and mention it in its due place 26. Under Ham the spirit bringeth the greatest intimation of the Kingdome of Nature for he fully sets forth the externall forme of Reason for he saith Ham begat Chush Mizraim Puth and Canaan CVSH giveth in the Ens of the pregnant Generating Nature a signification of a forme of sudden conceived Swift ascending lust in Selfehood like to a Running or far and wide domineering and Reigning might and it is the root of the Princely Government according to the third Principle but Japhet is the same ground or work according to the first Principle 27. MIZRAIM signifieth a forth driving Power which doth forthwith comprehend it selfe again in the Lust in which the Centre of Nature doth goe forth all along in a strong through-breaking lust and desire and breaks open the forme of the Lust intimating unto us the Originall of the divided Tongues and how the power of the onely formed word of the understanding should be divided 28. The Name PVTH sheweth forth even from the Ens of nature a High City or place whereby the will of these men would advance it selfe on High in contriving and framing how to build them an High Tower CANAAN signifieth a Land of lowlinesse and humility shewing that God would be found in the lowly and humble and it especially signifies that this high flown aspiring will shall be overthrown and cast down 29. Although the Reader may not be able to understand us in this Tongue yet I set this down onely to the end that he may learn to consider and meditate on the Great Mystery which the Spirit of God hath signified under these Names from whence such a purpose of a few men did arise that it is even wholly a meere wonder whence the Tongues and speeches doe take their rise and Originall for the Spirit doth set down afterwards that Chus begat Nimrod who began to be a mighty Lord upon the Earth and was a mighty hunter before the Lord who would now understand what kinde of mighty Lord and hunter he was before God without the understanding of the Language of nature which being it is not every mans gift to understand we will onely intimate the sence and meaning even what the Spirit doth thereby understand in the word of the Essence 30. Nimrod became a mighty Lord and was an Hunter before the Lord Now if I be able to see the Spirit in its Essence in the formation of the word then I see what a Lord and Hunter Nimrod was for the Spirit doth herein signifie and point at the properties of nature shewing how the same have opened themselves in mans nature and brought themselves into an externall forme to a contrived framed Government among men the Spirit signifyeth by the Name how the humane free-will hath formed it selfe in the Nature of the understanding and Imagined such a Model and platforme into its minde out of which Imagination and phancy the outward work arose 31. For the Name NIMROD doth give a very clear signification in open understanding that he came from Chus for he is in himselfe a taking apprehending or an Arrogation of Power and might out of nature intimating how nature doth forme and frame it selfe into a Government in the Minde and hath put it selfe forth with Power and hath hunted suppressed and oppressed the inferiour properties therefore the Spirit saith an Hunter before the Lord for the Nature is before the Lord therefore the Spirit speaketh here of an hunter before the Lord for look as an Hunter doth hunt drive take and tame wilde Beasts even so the spirit intimateth that out of this selfe-advanced humane Nature such evill Beasts would arise who would live onely to the outward nature 32. Now out of the wrath of nature arose over these foolish beastiall men the Hunter viz. the outward domination which should hunt catch kill and keep them in Awe so that the Hunter might Tame them and hold them under a Government else there would be onely a Generall raving raging biting tearing devouring and eating up each other among the Beastiall men being they would not suffer the Spirit of God to rule and guide them they must suffer the Office of nature to rule them for otherwise what need hath the Lord of an Hunter that the Spirit in Moses saith that he was a mighty Hunter before the Lord that which hunteth before the Lord of all beings doth not hunt Hares or other Beasts 33. Moses hath a vaile before his cleare shining Eyes the Spirit doth hereby hint at the Government of nature shewing how the humane Government hath formed and contrived it selfe in the Soul of the
the world or towards the Evening time in man when the Eternall night drawes near then God bringeth his * * * Or Carrier Bearer viz. the will of the Fathers nature which lyeth down by the fountain of the divine property in man and will there give his camels viz. his will drink like as towards the Evening that is in the last time he did lay his will to the humane nature in the Ens of Mary by the true wellspring of the Covenant and there gave the humane nature drink 19. And as the Servant of Abraham standing by the well of water in Mesopotamia did purpose and endeavour to fullfill his Masters will and yet did not looke upon himselfe and cast about in his reason how it should be but commended his cause to God to do as he would please and onely set a Lot before him that he might see what way God would lead and direct him even so also the spirit of Moses doth here play in the figure of Christ for nature in the Ens or Seed of Mary was the Servant of God which pitcht down before the Ens of the Covenant as an Instrument of God and gave God the honour and committed it unto him how he would bring it to the holy virginity in the holy Ens of the Covenant in Mary as here Abrahams Servant commended it to God when he came before the fountain how he would lead him and whither or what he should do that God might bring him to the true virgin whom God would give his Masters Son 20. So likewise it was not effected by and from the purpose understanding or power of nature that nature was brought to the holy Ens in the Covenant and mâ—rried the divine Virgin in the Ens of the Word of God nature understood nothing of it how it should be brought to passe or what it should do to purchase or accomplish the same it knew not the holy virginity in the Covenant but when Gods Command did sound or speak unto it by the Angel Gabriel then it gave God the honour and committed it to him what he would do and work through it that God might espouse it to the virgin of wisdome as heere Abrahams Servant prayed unto God that he would bring the right virgin which God had chosen for him to the fountain of water 21. For by the well of God nature shall know what kinde of virgin shall come and give the camels or the Bearer Nature drink as Rebecca came forth by Gods instigation and gave the camels of Abrahams Servants drink so likewise the divine virginity in the Ens of Mary came and gave the Essence in the Seed of Mary drink and took the humane nature for a Spouse and Consort 22. And the humane nature in the Covenant in the Seed of Abraham in his Ens of faith when he apprehended the word of promise in the faith which was his righteousnesse had the fair Golden-fore-head * * * Or Ear-rings Jewell in it selfe and the two braceletts which it hung on the word of God which moved it selfe in the Angels Message in Mary where then the Ens of faith was espoused or married with the now-moving voice which Motion beset and embraced nature as here Abrahams servant when he saw that God had brought to him the true Virgin he drew forth the free gift of his Master Abraham and hung it on the virgin 23. Thus also nature in the Covenant in the Seed of Mary did put the fair Jewell which God promised Adam in Paradise and opened in Abraham which Abraham apprehended in the spirit and faith upon the voice of God viz. on the living moving word of God which founded in the Angels message in Abrahams Ens of faith and herewith also it selfe 24. For Abraham had layd hold on the word of the Covenant in faith so that it was formed into an Ens but not wholly in to the humanity and this Ens was the fair Jewell which nature bare as an hidden treasure in it selfe untill the limitt of the Covenant even towards the Evening of the world and then Gods living voice sounded into nature in the Seed of the Woman and so nature viz. Gods Servant gave forth the hidden Pearl and hung it on the forehead of the virgin-like-Love of Jesus which was moved in the Angells Message and came now to the fountain to draw forth the shut-up virginity in man from the divine Ens and there it obtained its bridegroom viz. the Soul of man with the Fathers Jewells and great goods with this the spirit of Moses doth here play and holds forth a Secrett intimation under the outward Act. 25. Abrahams Servant made him a Lot to know the virgin by which was this Shee that should come and give him and all his Servants and Camells drink Gen. 24.14 that even she should be the right one thus also God hath planted this Lott and put it into the nature of the Soul and the Right humanity that the virgin which should refresh the Soul with the true humanity out of Gods Love-fountain the same the Soul should desire for its eternall Spouse 26. As it came to passe in Mary when the Angel greeted her he refreshed the Soul and also her seed of the Souls nature proceeding from the womans Tincture whereby this Soules essence brought its desire towards the Sweet spring-water of the fountain of Jesus and drank of this water of the Love of Jesus whereby and wherein it was married to the sweet Love of Jesus in JEHOVA so that in this Seed of Mary in the limitt of the Covenant a Manly virgin of God was conceived which is Christ Jesus in Our humanity and in the divine Ens in the Power of the word of God a formed God according to the creature but according to the divine voice God all in all understand a formed God according to the humane property viz. a visible Image of the Deity and therein the whole invisible immense God in Trinity in Essence 27. This whole figure stands in the process of the new Birth and shewes how it should come to passe for Abraham in his faith stands in the figure of Adam viz. in God the Fathers figure who created him in his very Image and likenesse and Isaac his Son stands in the figure of the humanity of Christ viz. in the Sons figure 28. God the Father hath given all his goods understand of the formed word viz all created and procreated beings in the Place of this world unto his Son who manifested himselfe in the divine Image of the humanity even as Abraham gave all his goods to Isaac who was the Type of Christ. 29. And as Abraham would take a wife unto his Son Isaac of his kindred and sent out his chiefe Officer to take a wife unto his Son and yet did not before-hand name the same unto him and tell him who shee should be but bad him go onely to his fathers house and to
his kindred and see what woman God would bring unto him for his Son Isaac to take so likewise God hath sent his Officer who ruleth chiefe in his whole house that is Dominion which is the voice of his Revealed Word into the world to the Right Adamicall man and not to the Cananitish Serpents Ens but to the disappeared virgin-like Image of God and to the living Soul which is of God the Fathers house that is property and looks out about a virgin for a wife to his Son Jesus Christ viz. he wooes for the heavenly virginity in man which disappeared in Adam for this virgin Gods Officer of nature doth woo by his Servants which he sendeth forth and bids them make suit for this virginity for a wife to his Son and joyn it with him in marriage 30. And as Abraham did not name afore-hand the virgin unto his Officer but commanded him to go unto his fathers house and there look up unto God and see where he should bid him make suit and take that virgin which God should choose and bring unto him so likewise God hath sent his Officer viz. his holy word by his Servants into the world to the true man not to the Serpent-beasts for these hear not Gods word they have no hearing in them thereto like as the Cananites in the Serpents Ens were even wholly beastiall and half dead as to the divine Hearing by reason of their iniquity and Selfe-will 31. And he causeth his Servants viz. Officers to sit down by the fountain of his holy word with command that they should in their office and charge committed unto them call upon God and pray and teach his word untill God draweth the virgins heart and brings her to the fountain of his word to draw water out of the well-spring of Gods word 32. And when this virgin understand the inward divine Image which was obscured in Adam drawes water in the fountain of the divine word then the Officer Abrahams Servant viz. the Fathers will speaketh in the Soul saying Give me to drink of thy sweet water of the Eternall virginity and the pretious virgin saith to the will of God Drink my Lord I will also draw water for thy Camels understand by the Camels the Essences of the humane nature proceeding from the Fathers property and by the virgin understand the nature and property of the light in the Love viz. the Essence of the divine Ens of the Angelicall world which disappeared in Adam and now cometh again to draw water for its Bridegroom the Soul 33. And now when the Officer viz. Gods will with his Camels viz. the Essences of nature is refreshed with drink by the virgin then the forth-sent will of the Father in the Essence of nature giveth thankes unto the true deity that God hath brought this virgin unto him that he should take this virgin of the Love and humanity of Jesus Christ for a wife 34. And forth-with the will of God the Father taketh the pretious Jewells which God did incorporate into Adams Soul even into the light of his life in Paradise with the pretious Name Jesus yea which Jewells were incorporated in the Centre of the Soul * * * Eph. 1.4 before the foundation of the world was laid which have been wholly hidden to the Soul which Jewells are the holy fire of the hidden Love-desire and hangeth the same on the noble Virgin of the heavenly worlds Essence as a golden * * * Or jewell for the forehead ear-ring of half a shekell weight 35. This golden jewell or ear-ring of * * * Halfe a shekell half a shekell weight is the new heavenly essentiality which came down or proceeded from heaven as Christ said Joh. 3. That he was come from heaven there he means the Ens proceeding or coming from thence which was the halfe-holy humanity viz. the holy Ens in the word which did unite it selfe to the disappeared heavenly Ens in the humanity so that this golden jewell of half a shekell weight belongs to the divine Sound or word which cometh into the humanity and is hung upon the heavenly virginity in man 36. And now when the marriage is celebrated and the virgin-like Ens betrothed to this holy Ens so that the virginity receiveth this jewell profered unto it then it is an * * * A whole shekell whole shekell of gold half of the deity and half of the humanity 37. And the two Braceletts which Abrahams Servants viz. the will of the Father in the Soules nature putteth on the virgin which are of * * * Ten shekells Ten shekells weight of gold they are the ten formes of the holy fire which are hung with the new introduced humanity of Jesus Christ his divine Ens on the disappeared virginity whereby it again receiveth its true life 38. And when this virgin hath thus received this Jewell and Braceletts then it rejoyceth and runneth to her brother Laban viz. to the third Principle of the outward humanity proceeding from the limus of the earth that is to the outward Soul and telleth this unto him that is when the virgins Image doth receive the Ens of Christ viz. this fair and pretious Jewell of half a shekell together with the holy fire of the word then it penetrates with its voice of the divine Essence through the outward man viz. its brother and declareth the divine Power whereby the outward man understand the third Principle is glad and exceedingly rejoyceth with the virgin of the inward man and runneth also unto the fountain of the word of God and prayeth God that he would be pleased to come in unto him with his word as here Laban prayed Abrahams Servant to come in to him which Abrahams Servant viz. Gods will doth willingly and turnes in unto the outward man as Abrahams Servant did 39. Thus doth the humane nature likewise when it heareth the voice of Christ Sounding in the inward man and seeth the Ornament which the holy Spirit hath put on the virgins Image then Laban viz. the brother of the inward Image doth earnestly entreat the will of God to come in 40. And when the will of God here typified by Abrahams Servant is come in unto Bethuel and Laban viz. into the third Principle of the humanity then the Officer of God viz. the word of God which cometh into Man saith I will not eat of thy food understand of the outward lifes Essence except I obtain my Errand that thou givest my Master viz. my Masters Son that is the humanity of Jesus Christ thy Sister viz. the heavenly virginity to wife and he relateth the Mission or Errand of God to the humane nature that is he openeth to it the divine understanding so that even the naturall man doth learn to understand the will of God in which before it was blind 41. And then the poor nature with the Soul gives up it selfe into Gods will and then thus speak Laban and Bethuel This
to make his Abode in us and thus one day upon another it is delayed and yet Christ goeth with his Bride into his native Countrey viz. into the Second Principle but the marriage is celebrated in all the three Principles 54. A very excellent figure we have in this also Gen. 24.61 to the 67. That when Rebecca went home with Abrahams servant and Isaac mett her in the field and shee asked him what man that was and Abrahams servant told her that it was his Master Isaac how shee lighted off the Camell and putt a vail before her eyes and was ashamed and how Isaac took her and carried her into his Mothers Tent. The inward figure is this 55. When the inward disappeared humanity doth again obtain the pretious Jewell and is quickned in the spirit of Christ and discovers its beloved Christ in it selfe then it falls down into the deepest humility before the holiness of God and is ashamed that it hath lyen so long captive in the beastiall man and that it was a Queen but hath lost its Kingdome in Adam then it vaileth its own face before Gods glorious Clarity and humbleth it selfe but Christ taketh her into his Armes and leads her into his Mothers Tent viz. into the heavenly worlds Essence from whence he is come with his heavenly essence and there shee becomes his wife and thus Isaac is truely comforted for his Mother viz. for the disappeared Matrix in the Tincture of Venus which dyed in Adam and which he again doth now obtain in virgin-like chastity for his Spouse as here the history concerning Isaac soundeth 56. And we seriously admonish the Reader not to contem scorn or deride at our exposition it is the true ground for when Isaac mett his Bride Gen. 24.62 he came from the well Lahai-roi from the fountain of the living and Seing One as Moses saith if any desire to understand our meaning and knowledge he must then make towards this fountain that so he may be received with Rebecca and then he will see from what spirit this pen hath written and in what * * * Seal Viall or Trumpett Number and Voice it is arisen 57. If any here see nothing he may well blame himselfe for blinde and no man else the Jewes and Turckes and also Babel may here open their eyes wide and look upon the figures of the old Testament aright they will even finde them so CHAP. LI. How Abraham took another wife of whom he begat six Sons to which he gave gifts and unto his Son Isaac he gave all his goods but the other he sent away from his Son Isaac while he yet lived and also how he dyed and was buried by his Sons Ismael and Isaac what hereby is signified unto us Gen. XXV 1 2. MOses saith Abraham took a wife and her name was Keturah and shee bare unto him Zimran Jochshan Medan Midian Ishback Shuah from whom sprang forth six generations but of Sarah Abraham begat onely one Son at which the whole history pointeth but of Keturah he begatt six Sons concerning whom no peculiar or especiall thing is mentioned but onely their families or generations This is thus to be understood in the inward figure Abraham and his Sarah must be first old before he begatt Isaac to signifie that Christ should be manifested in the flesh in the Old Age of the world 2. Isaac was begotten and conceived of Abrahams nature and of the Ens of faith in an old and almost dead Matrix as to the humane nature that so the divine Ens might have the preheminence but when Sarah dyed Abraham took unto him Keturah and soon begatt of her Six Sons Kethurah doth in its Name expresse the Centre of nature when we form the SensVAl un-compacted spirits of the letters in this word Keturah then we understand that KETVRAH is a formed matrix of nature which signifieth to us that Abraham after he had begotten the Type of Christ in the Ens of faith should now begett his own likenesse as to Adams nature out of the Six properties of the naturall spirits life and also set forth and represent his own naturall likeness and therefore he must also have such a vessell thereunto 3. Sarah must bring forth but One Son to signifie that the kingdome of mankinde is given but to one and that they all do belong to this one and should in him become the same onely one as branches on one tree which one should be Christ in All. 4. But here Abraham did now with Keturah begett Six Sons according to the Six properties of the formed nature of the operation of the Six dayes workes and Isaac that is Christ is the Seventh viz. the day of rest or Sabbath wherein the Six Sons should enter into Rest even as the six dayes of the creation understand the six properties of the Centre of nature viz. the working Spirit-life do rest in the Seventh thus the Spirit of God doth represent the figure in Abraham 5. And we have here a very excellent figure against the Reason-wise who say that whosoever is not born by nature in the Ens of faith that is naturally as it were begotten of the Seed of the woman which workes onely by a particular election of God as they feign the same is hardned and cannot attain to the Adoption of God he is not drawn by God that he should come to the new-birth this figure quite strikes down their fiction and shewes the true ground and first it setts forth Isaac viz. Christ and declareth plainly that to him alone the kingdome of God is hereditary and peculiar and that no man can have it any more for or from the Right of nature and how we are altogether cast out from thence with Adam and have lost the same as the children of Keturah were all cast out from the inheritance of Abrahams goods and Isaac onely did inheritt them 6. And he setts down hereby how Adams children were also begotten of Abraham and how he gave them Gifts of his goods betokening how free gifts were given to Adams naturall children Gen. 25.6 out of God the Fathers and Christs Goods as Abrahams goods were given them of grace as a free gift 7. For Abraham did not cast out his naturall children from him without gifts so likewise God did not cast Adam out of Paradise without his * * * Note where the Free Grace of God was given to Mankinde free Gift he first gave him the bruiser of the Serpent in the word of the Covenant and afterwards he cast Adam from the childlike inheritance of the naturall Right and yet he received him again in the free Donation as Abraham also did not here reject his children and cast them out from the child-ship but from the naturall Right of his goods yet they were dear unto him in the child-ship therefore he freely gave them gifts of his goods and thereby he signifieth to us that the Kingdome of heaven
and V for the S is the character of the holy fire and the V is the character of the efflux issuing forth or Emanation out of the fire 43. Thus the Name Jacob was in the fullness of time in the Ens of Mary changed into the Name Jesus which understanding hath been as dumb and dead both to the Jewes and Christians being no Nation doth any more understand its own language and contend onely about the Compaction of the formed nature of the outward name and understanding the Mentall Tongue none will learn to understand how the same hath formed imprinted and * * * Modelized Ideafied it selfe in the words and Names in the sensuall tongue and yet the whole understanding lyeth therein without opinions if we were not so very blind and shut up in ignorance suffering selfe in pride to rule and govern us we should soon attain to the deepest understanding but the Antichrist beareth the supremacy therefore Esau onely ruleth in the understanding Gen. 25.27 28. 44. And Moses saith further And when the children were grown up Esau was a cunning Hunter and a man of the field and Jacob was a * * * Honest. plain man and dwelt in Tents and Isaac loved Esau and loved to eat of his venison but Rebecca loved Jacob. O thou wonderfull God how very simply and plainly are the greatest Mysteries typifyed and deciphered who can be able to understand without thy Spirit from whence it was that the pretious man Isaac in the Type of Christ loved the naturall man in Adams corrupt Image Esau more then Jacob in the Type of Christ in his figure if thou hadst not in thy knowledge vouchsafed mee to understand the same I must be here even stark blind but it is thy Counsell O Lord that we know thee and thy time is born that thou revealest the Secrets 45. Moses saith that Esau was an hunter and a man of the field and the Father loved to eat of his venison and loved him above Jacob here stands an externall figure as if Isaac loved Esau for his Activeness cunning skill or worldly exercise and loved him more then Jacob so wholly hath the Lord the heart of the wise and of his children in his hand that his children must not in their will doe what they please and oftentimes well understand but what God wills 46. Also we herein see how oftentimes God withdrawes the Mysteries from the most holy that they must be even children in them and although they beare the divine play in their Hands and t is their work and exercise yet they must have a child-like Heart in the understanding thereof as it may be seen here in Isaac 47. He loved Esau more then Jacob why so the Ens of Christ lay in him which ruled him for Christ should love his Enemies viz. the corrupt Esau and his naturall children him he loved more then his divine nature for he brought his divine nature into the death of the corrupt Adam and loved * * * Not his sin in the nature but his poor undon nature by sin which he by death freed from sin and death Adams corrupted nature more then his holy Ens which he for mans corrupt natures sake gave into the fire of Gods Anger that so he might redeem it in his Love of this Isaac was here a figure in the Image of Christ who loved his Hunter in his Evill nature more then Jacob he did not love his iniquity but his child-like nature to which he would do much good as Christ loved us in our Adamicall nature and did us good he did not Love us according to the will of Sin in us as Isaac also did not therein Love his Son Esau but according to the Fathers nature and property according to the child-like filial nature The inward figure stands thus 48. When Isaac intreated the Lord that his Rebecca might conceive his naturall desire with the * * * Earnest longing lubet of the divine Ens of faith entered into Rebecca whereby Rebecca was opened and so the naturall Love of Isaac which was environed with faith was propagated in his seed and opened it selfe in Esau Isaac's love did not open it selfe in Esau as to his corrupt nature I say not according to the kingdome of the nature of this world but according to the Covenant according to the Second Principle viz. according to Gods kingdome which the externall nature in him had not as yet apprehended as the divine Ens in Abraham did open and manifest it selfe according to the Second Principle and not in the mortall corrupt Adamicall nature of the outward world the like also is here to be understood in the figure in Esau. 49. Not that Esau did receive the Ens of Christ in the Covenant as Jacob but his Fathers Love-desire in which the hidden Covenant stood unmoveable now there was thus a Conjunction with his Fathers naturall Love for Every property loveth its own likeness especially if the likeness be proceeded forth from the Essence or thing Loving as Esau was conceived in Rebecca of his Father through his Love-desire 50. And it even denotes that the divine Ens in Gods Love in Isaac loved the miserable humane nature to redeem it therefore God manifested his Love in Abrahams faith and introduced the same into an Ens so that this same Love which God gave to redeem mankinde should Love the humane nature in its shut up abandoned condition as in very truth the true reall Adamicall nature ordained by God was shut up in Esau and on the contrary the kingdome of the wrath had the outward dominion Now to redeem this the spirit in the Covenant through Isaac's nature Loved his Son Esau viz. the filial nature and not onely because that he was an Hunter of the creatures 51. Yet here also by this Hunter we are even to understand the same as is set down before concerning * * * Gen. 10.9 Nimrod who was a mighty Hunter before the Lord for this whole description of the first book of Moses is Gods Spirits figure type or representation where he * * * Or Sets forth as in a Map playeth with the kingdome of nature and then also with Christs kingdome and he hath so pourtrayed delineated and typifyed the Acts of the holy Patriarchs under his figure that we may clearly see in all the histories the glance or allusion of Gods Spirit how he hath delineated and set forth to the life the kingdome of Christ and the kingdome of nature and also the Devills kingdome in the wrath of the Eternall nature and neither the Jewes or Christians hitherto have had a right understanding of the same which among the Patriarchs was rightly understood in its true meaning 52. But afterwards when their children and posterity gave no heed unto the same but disregarded the true understanding and loved their Evill nature more then the spirit in the Covenant then the understanding was
Selfe therefore the figure calls him in the high tongue Edom. 6. For the desire of Esaus soul said to the divine Ens in Jacob Give me thy tast into the Essence of my creaturall selfehood but Jacob that is the spirit of Christ in the Ens of Faith said Sell me thy birth-right for the pottage that is give me for it the Soules life 's forme viz. the Centre of the Soules nature that so thy * * * Or Birth-right first birth viz. the Soules Centre may be my own and then I will give thee the Ens of God 7. For Esau inherited the first Soulish power from his father and had the Soules Centre for a naturall due right after this came the Ens of Christ as a divine Free Gift with a Soulish Centre for the holy Ens should receive the Soulish Centre from the Adamicall nature now here the Adamicall Soulish nature did wooe for the Ens of Christ and the spirit in Christs Ens wooed for the Soulish nature and the spirit of Christ in Jacob would not give the tast of the divine Ens to the Souls nature in Esau unless it did give him the fiery Centre to the beginning of the Soulish creature for a propriety that is unless it did wholly resigne and give up it selfe in the naturall selfeness into Gods will and forsake the firstbirth of the creature esteem of it selfe in its selfeness as dead and give over the dominion and will of life to the spirit of Christ in this heavenly pottage 8. But being Esaus reason did not understand this he said to Jacob Lo I must even dye what then is this first Birth to me so very lightly did reason pass over it and knew not what the poor Soul stood in need of but the spirit of Moses played here in the inward figure and doth secretly hint hereby at what this externally signified 9. And Jacob said Swear unto me this day that is the life of Adam in Esau should freely give it selfe out of the fiery might and wholly give it selfe up to the divine Ens and forsake the fiery Right of Own-hood and it should do it this day that is from henceforward for ever and this is said to swear in God viz. wholly deeply and fully to cast immerse give up and resigne one's selfe into the divine power and not resist upon pain of Gods rejection 10. And he sware unto him and when as he had sworn he was called Edom for the fiery soules nature did dive and immerse it selfe into the lubet of the divine Ens whence this Lentil-pottage is said to be reddish for here in this Oath the fiery Essence entered into the lubet of the divine Ens and thus the lights Ens received the fires Ens and the spirit of Moses playeth here in the figure alluding how the soules property in the fires Essence must wholly resigne up and eternally immerse it selfe into the Incarnation of Christ in the divine lights and Love-Ens in the Covenant viz. into the divine Lubet and how the lights Ens would receive and take pitie on the corrupted miserable fiery Soules nature and cause it to Repent and quit it selfe of its lust and also how the poor Soul would give up its naturall right for this red pottage 11. For this is even a figure shewing-how God the Father giveth his Nature viz. the Soul to his Son Christ in the Love Ens wholly for his own propriety where the fiery Right is made subject to the Love in the light for thus it goeth also in our New Birth the Soul longeth after this pottage but if it will tast it it must give its birth-right for it and moreover it must swear to God this day that is for ever to forsake and quit its natures-Right which the outward Reason looketh upon as ridiculous and foolish I meane the children of the earthly lust that when a man giveth honour goods and also the Temporall life for this pottage they even call him a fool as here they do Esau. 12. There is in this figure a twofold understanding viz. inwardly it is the figure of Christ and Adam as it is above-mentioned and outwardly it is the figure of the earthly man shewing how carelesly and slightly he passeth over it and selleth and gives away the heavenly substance to fill his carnall Belly and to satiate his lustfull will the poor soul indeed longeth in its Essence after this red pottage but the earthly reason desireth onely a Lentil-pottage for the lâ—sting Belly as the like also is here to be understood in Esau 13. The soul of Esau longed after Jacobs heavenly Ens but the earthly Esau according to the outward soul minded onely the â—arâ—hly power the kingdome of nature was so very strong and earthly in him that he neither understood or regarded the Eternall but said * * * Gen 25.32 34. What profit shall this birth-right do unto me seing I iuust even dye and he sat down and did eat and drink the earthly food for the heavenly 14. And Moses saith that when he had eat and drunk he rose up and went away that is he filled his belly with the pottage of Lentiles and sold Jacob his nature-Right and went with the earthly man away from the divine Enjoyment The inward divine figure is thus 15. Abraham received the divine Ens in his faiths desire and the same was the stock and the root of Israel but he was not Israel for the kingdome of the corrupted nature and the kingdome of Grace viz. the conceived Ens of faith were not as yet One in him as when a kernell is sown into the earth the kernell hath as yet no root upon which the stalk branches and fruits should grow but the kernells power drawes the Essence of the earth into it selfe and of both these viz. of the kernell and of the earths power growes the root and then the stalk and above againe the manifold fruit 16. The like also is here to be understood the divine holy Ens is not natures but the soul is natures now if the divine Ens shall be made manifest then it must be don through a naturall Essence or Mean wherein the invisible may come into a visible Essence 17. The divine faiths Ens which Abraham received was of the invisible spirituall property the same desired to introduce it selfe through the humane nature into a visible substantiall creaturall and naturall Essence for a working life wherein the holy lights naturall Ens and the Soules fiery naturall Ens might work and bring forth fruit in one * * * In one substance or body Essence for the Adamicall nature was gon forth from the holy Ens which was disappeared in it and here now was the ground or foundation of the union and as it is with the kernell in the ground where the power in the kernell did mix it selfe with the Ens of the earth and afterwards leaves its shell and husk when the earths
also that God will not work in the love of our selves in that wee love and honour one another according to fleshly lust worldly honour and Riches where Men flock together associate and love one another according to their Greatnesse State Riches Glory Beauty Bravery and Pleasure of this World 29. But the Spirit of God requireth humble faithfull and sincere love where the soule is resigned up into God and seeketh not its owne pleasure or selfe-love but looketh upon the way of God and joyneth it selfe to the humble children who love God and constantly give him thanks there God manifesteth himselfe and worketh in them that they beare fruit to the Lord. 30. Jacob first served seaven yeares for Rachell which himselfe had chosen in his owne Love yet she was not given to him for the first seaven yeares service but Lea was unknowne to him layd by him Jacob desired Rachel as wages for his service yet seeing the Covenant of the Lord lay in the Line of Christ in him therefore he first received the spirituall wages of the Grace of God 31. For Christ is the wages of Gods children as they must serve their Lord for worldly wages so God first payeth them with his Covenant of Grace and then afterwards they receive also Temporall wages As Jacob must first receive the Gift of God as God appointeth it for him though it went very ill as to Reason afterwards he also received the wages according to his will for which he must serve yet seaven yeares more 32. Which seaven yeares in the inward Ground in this Figure signifie the seaven properties of the Naturall Life which must be given up to the service of God into which God gives himselfe for wages in a co-working power where the seaven formes of Life first help the Lord to beare a spirituall Figure and Image or Type and to manifest the Line of Christ then afterwards that same spirituall forme discovereth also the Naturall forme and beareth a Prince in the Naturall Life in whom God worketh and through whom he ruleth the world as is to be seene by Jacob. 33. He served seaven yeares for Rachell but being he feared God the divine wages viz. the Line of Christ was first given him afterwards God blessed also the humane selfe-Love according to the kingdome of Nature in him so that of Rachel whom he had taken in naturall selfe-Love he begat a Prince and wise Man even Joseph by whom the Spirit of God ruled and made him a Lord and Governour 34. And this figure presents to us that first Christ should be borne in us and so then Christ in us beareth also the Naturall Man with understanding and wisdome and appointeth him to his service in the kingdome of Nature and also in the kingdome of Grace as he did Joseph CHAP. LVIII How Jacob served his * * * Stepfather Father in Law Twenty yeares and begat Twelve Sonnes and One Daughter and how God blessed him that he gat great Riches and how Laban often changed his wages and yet could not hurt him what is to be understood thereby Vpon the 30 Chapter of Genesis 1. WEE see in this History especially Gen. XXX how it goeth with the Children of God in this world how they must live in meere Crosses and adversitie as Jacob did with his wives for * * * Gen. 30.1 when Rachel saw that shee was barren shee envied Lea her sister to signifie that Man 's own Love seeketh not the honour of God but it selfe as now Rachel envied Lea because shee had a Name that God had blessed her and sayd to Jacob * * * Gen. 30.1 Give mee Children also if not I die 2. Where wee see how the wayes of God are quite hidden to Reason although Reason standeth in the figure of the divine wonders as here Rachell which here signifieth the owne Adamicall Nature which desireth of Jacob the lifes power from the blessing of God and if it get not the same it must die which indeed the Spirit of zeale in her desire doth very well signifie according to her inward Ground in the Covenant of God but her Reason understood it not but onely desired Children that shee might be delivered from disgrace but her inward Ground stood hidden and panted through the humane Nature to manifest it selfe in the humane Essence Therefore the inward Ground in the Covenant of Grace signifieth through its own Adamicall Essence that if the inward ground should not be manifested through the humane Essence it must then die Eternally Therefore sayth Reason Give me children or else I die which seemeth outwardly to be an Opposition and discouragement But the Spirit of God hath here its figure under which it hath its signification 3. And then wee see in both these Sisters who yet were Daughters of Gods Covenant in the Promise how the Poyson of the Serpent in the wrath of God in flesh and bloud so vehemently sets against the Line of Christ in the Covenant and alwayes despiseth the same and as a proud Lucifer elevates and puffeth up the Rationall humane ownhood of selfe-will and would have the Dominion 4. As heere Rachel despiseth her sister because shee was outwardly fairer and more beautifull then Lea in that Lea in the sight of the world was simple and bleareyd and Rachell had the Spirit of the world in Reason Elegantly as an Ornament and so the Adamicall Nature in Rachell ruled over the Manifested blessing of the Covenant in Lea to signifie that the Line of Christ in this world would be manifested in a meane simple and despised forme in Men of such like dispositions which Men would by the Reason pomp and beauty of the world be esteemed fooles and bleareyd who in such scorne and disregard would goe away and * * * Psal 125.5 sow in Teares but in their inward Ground in the Line of Christ would beare and at the End reape in Joy to signifie that * * * John 18.36 Christs Kingdome is not of this world that in this world it must be throwne into Gods Anger and disdaine and into death and by this throwing in satiate the Anger of God with Love and Meeknesse and with Love spring forth through the Anger and Death and bring the proud Lucifer in the humane owne will and fleshly Lust to scorne and to nought as an unstable Life which Life cannot overpower the Divine humility 5. Which humility Springeth under all scorne and also breaketh through death and the anger of God and maketh Death to be Life and taketh from Hell the victory and changeth the sting of the false Serpents Essence with sweet Love as we see here by Lea who although shee was envied by her sister as by Reason yet the Line of Christ in the Covenant springeth forth in her under all scorne and maketh her fruitfull and Rachell Barren till shee gave her Mayd to her Husband for a Wife which signifieth the Adamicall viz. the servile Line
which in the Kingdome of Christ attaineth the Marriage of the Line of Christ in the manner of a servant 6. For Adam hath negligently forfeited the Line the Right of Nature in the kingdome of God was lost in Adam and attaineth in the manner of a servant to the Marriage as Jacobs wives Maydes did whereby we then see that Rachell viz. the right selfe Nature could not work or bring forth fruit till the Line of servitude under the yoke of the Adamicall Nature of selfe-Love did first become fruitfull to signifie that the humane Nature must give it selfe up to be a servant under the Line of Christ if it will be married in the Line of Christ and be ingrafted as an heire of God 7. And then first springeth forth the kingdome of Nature in the kingdome of God and in the blessing becometh fruitfull as Rachell was first fruitfull when her Mayd had brought forth to signifie that Rachell also must be an handmayd to the Covenant of God and the Line of Christ and that the Line of Christ in her also be her Lord so that shee also attaineth the Marriage of Christs Line in the manner of a handmayd and that shee had not the Line of Christ in her in selfe-Power by the Light of Nature but as a Gift bestowed of Grace that standeth in another Principle 8. And signifieth under it that the Line of Christ was not propagated in humane selfe-ability but that it selfe doth presse into their Branches and that the Great or high Name or * * * Stock Familie or Genealogy stock or Tribe of Men is not respected but it presseth as soone upon the meanest and most miserable in the world which are but servants and handmayds as upon the most high and Noble 9. As we have a powerfull example of this in Jacob who must be in a servile condition Twenty yeares as a servant till the Twelve Stocks of the Tribes of Israel were begotten by him to signifie That a Christian must be borne under the servile yoake of the corrupt Domineering selfe-willed Adamicall Nature but if any should as a Christian be borne of the Line of Christ then must the †††Mother Parent be given up as a servant to God and be in the kingdome of Nature onely as a servant of God who in his heart forsaketh all temporall things and accompts nothing his owne and in his condition and employment esteemeth himselfe but as a servant who serveth his Lord therein 10. As Jacob who under this service of his begatt the Stocks or Tribes of Israel signifieth that they should be strange Guests in this world and serve God their Lord in the kingdome of Nature therein who himselfe would * * * Promise or appoint vote them their Wages that they should with Great Riches goe out of this world and enter into the Kingdome of Christ viz. into their first Adamicall Paradisicall Native Country as Jacob in his service got his stepfathers Goods with great Blessing The Inward Spirituall Figure standeth thus 12. When Adam was fallen he must goe forth out of Paradise and yeeld up himselfe to be a servant under the Spirit of the world in the Kingdome of this world and be subject to the Starres and the foure Elements and serve them in their Dominion and provide for and take care of their children viz. the Creatures of this world as we see before our Eyes 13. But when he was to goe out of Paradise as Jacob out of his Fathers house the Lord meets him sheweth him the Entrance in againe into Paradise through the seed of the woman and destroyer of the Serpent as he shewed the same also to Jacob by * * * Gen. 28.12 the Ladder which reached to Heaven 14. And when Adam was gone out of Paradise then he must submit himselfe to be a servant under a strange yoake and serve the kingdome of Nature in its wonders and provide for or take care of the Children of Nature which kingdome of Nature in the Fall became strange to him in that it now holds him by constraint and vexeth him with heate and cold sicknesse and misery and holdeth him Captive in it selfe and useth him in its service which before was his best friend and * * * Grand-Father Patron 15. And as Jacob in this Figure must flie to his friend his Mothers brother and serve him whom he kept as a servant and yet also in respect of his Daughter as a sonne in Law so also must Adam serve under the servile yoake of his Great †††Grand-Father· Father viz. the kingdome of Nature which kingdome gave him its daughter to wife of whom under this yoake he begat the children of God in the Blessing of God and also placeth his children as ministring servants in his Fathers house viz in the kingdome of this world 16. And as Jacob obteined Great Riches in the Blessing of God and acquired the Goods of his Master with subtilty * * * Gen. 30 37 38 39 c. in that he subtilly used the halfe peeled streaked sticks before the drinking Troughs where the sheepe drank upon which they conceived and brought forth †††Pied or spâ—tted ring-straked sheepe particoloured so also when Adam was come under the servile yoake of the kingdome of Nature wherein also the Envie and subtilty of the Devill domineered according to the kingdome of Wrath God shewed him that he should with suttlety acquire to himselfe the kingdome of Nature viz. the working of Nature with its wonders and procure the Power of Nature for an Eternall propriety that his works which he Operates in the kingdome of Nature must follow him into his Eternall Native Country and be his owne 17. Which subtilty was that which God shewed him viz. the Destroyer of the Serpent which Adam put on in the Covenant which put on the kingdome of Nature assumed from us Men and with divine subtilty tooke away the strength and power of our Lord and Master viz. of the kingdome of Gods wrath which held us captive under its yoake and put on all humane power and tooke away our Lord and Masters owne Power viz. the kingdome of Natures owne power as Jacob tooke his Lord and Masters Goods 18. And as the Spirit of * * * Gen. 31.10 God shewed Jacob in the vision that the Hee-Goates and Rams that leaped upon the Goates and Sheepe were ring-straked speckled and grisled so was Adam also shewed in the Spirit of the Covenant of Promise how the Spirit of Grace in the Covenant came upon the streaked particoloured humane Nature and blessed it so that it became pregnant of the spirit of the Covenant 19. Which Humane streaked or particoloured Nature is no other than the halfe earthy corrupt and againe in the Covenant Newborne Heavenly Nature upon this came the Spirit of God as to the heavenly part and made it fruitfull so that under the earthly
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
to the youngest and last viz. to the incorporated Ground of Grace after the Fall and cannot finde this Cup of Salvation in any naturall property although the Body goes quite to powder in the Searching all but the youngest brother in the inspoken or inspired Word of Grace in that lyeth the Cup of Joseph and of Christ this the Spirit prefigureth powerfully in this figure 60. Moses sayth further * * * Gen. 44.14 15 16 17. And Judah went with his brethren into Josephs house for he was there still and they fell downe before him on the earth But Joseph sayd to them How have ye dared to doe this thing know ye not that such a man as I am can finde it out Judah spake and sayd what shall wee say unto my Lord How shall wee speake and wherein can wee justifie our selves God hath found out the Misdeede of thy servants behold heere wee and he with whom the Cup is found are the servants of my Lord but he sayd that be far from me to doe such a thing the Man with whom the Cup is found he shall be my servant but goe ye up in peace to your Father The inward Figure standeth thus 61. When God blamed and charged Man with Guilt by reason of sinne and presented this to him in his Anger by the Deluge or floud also by Sodom and Gomorrha before their Eyes that they had robbed in the house of Joseph that is in the Covenant of Grace and transgressed the Covenant then went Judah with his Brethren that is Moses with the Children of Juda and Israell in the Manifestation of the Law when their sinnes were manifested and that God required the Cup back againe into Josephs house that is the Law went back into Josephs house then Judah and Israell could not keepe it and so it went into the Grace and there the Covenant of Grace viz. the right Joseph presented it selfe before their Eyes and sayd while you are robbers and evill doe you suppose I cannot finde you out But they could not answer him but must yeeld themselves to his sentence 62. For Israell could neither keepe the Covenant nor the Law and therefore must now fall downe before him and yeeld themselves to his Mercy and Compassion Israell would now give up himselfe to be Gods owne servant but he would not have them Minister to him with their Law but would have that to be his servant wherein the Cup lay Hee would not have onely an outward worship and service of God in the figure of Christ with the Law but he would have Benjamin viz. the inward Ground of the heavenly worlds Substance for a servant but the Minister or servant of the Law viz. the Naturall Man should goe home againe in peace into his fathers Country and take the bestowed Grace along with him in his Life for foode this the Spirit of God sets thus in a figure under these Acts pointing at the future 63. Under this figure now the Spirit intimates by Juda who was surety for Benjamin very secretly and mystically that the poore soule could not thus with the Grace goe home againe to its fathers Country unlesse it had Benjamin that is Christ in substance in it For Juda pleaded exceeding hard that he durst not goe home unlesse he brought Benjamin along with him or else he would himselfe remaine there a servant 64. Thus the poore soule giveth it selfe up to God when Gods righteousnesse calleth it to goe back againe home with the Covenant then it will by no meanes goe back except it have Benjamin that is Christ Substantially with it else it cannot see God as heere Juda in this Image and Type excuseth †††Gen. 44.30 31. himselfe and sayth If he came back and brought not Benjamin with him then he should bring his Fathers grey Haires under the earth seeing his soule clave to Benjamins soule 65. That is if the Adamicall Man should goe into Paradise againe without Christs Life and Substance then would he bring his father the Lifes Nature into the Eternall Divine * * * Or hiddennesse forgetfullnesse for the Life of the humane Nature would not be Manifest according to the divine property that is it could not live in the Kingdome of Heaven 66. Indeed God calleth the soule to goe home with the Law into Paradise but that cannot be unlesse it have Christ in Life and Substance in it and then it dares goe home againe into its first Native Country of its Father CHAP. LXXII How Joseph Manifested himselfe before his Brethren And what is to be understood thereby Vpon the 45 Chapter of Genesis MOses sayth further * * * Gen. XLV 1 2 3. Then Joseph could no longer withhold himselfe before all those that stood about him and he cryed Let every one goe forth from mee and none were with him when Joseph made himselfe knowne to his Brethren and he wept aloud so that the Aegyptians and Pharaohs people heard and he sayd to his Brethren I am Joseph doth my father yet live And his Brethren could not answer him they were so terrified in his presence The inward Figure standeth thus 2. God gave Israell the Law and commanded them thereby to goe home againe into Paradise even as the figure of the Promised Land into which they were to goe but could not for a long time till Joshua led them in was as a Type and prefiguration of the true Leading in by Jesus and under the Law they had also the Paradisicall Covenant of Grace as also the Prophets who lead them to Gods Mercy and Compassion 3. But they could not by any of these come againe into their first Adamicall Paradisicall Country of their Father to rest Gods righteousness blamed them without ceasing and required the power and ability that they should give full obedience to the Law and Covenant 4. But seeing that could not be and that neither the Law nor the Covenant could bring them in back againe then the Heavenly Joseph manifested himselfe out of the Covenant for he could no longer withhold in regard of Mans misery and bringeth his great Mercy and Compassion through the Covenant into the Law which Compassion is signified by Josephs great weeping when he could no more withhold from his Brethren and he wept so that even the Aegyptians and the people of Pharaohs house heard which signifieth that this weeping viz. the Mercy and Compassion of God through Christ the Aegyptians also that is all Heathen and People should heare and receive it even as it came to passe when Christs weeping and Compassion sounded among all Nations so that they all received it into their hearts and turned themselves to this Joseph who received them all and fullfilled the Law together with the Covenant 5. But that Joseph cryed let every one goe forth from mee when he made himselfe knowne to his brethren that none should stay with him it signifieth this when Jesus Christ viz. the highest Mercy
Mysterium Magnum OR An EXPOSITION of the First Book of Moses CALLED GENESIS CONCERNING â—he Manifestation or Revelation of the Divine Word through the Three Principles of the Divine Essence also of the Originall of the World and the Creation Wherein The kingdome of Nature The kingdome of Grace are Expounded For the better understanding Of the Old and New Testament and what Adam and Christ are Also How Man should consider and may know himselfe in the Light of Nature where he is and where his Temporall and Eternall Life Consist also where his Eternall Blessednesse and Damnation Consist And is an Exposition of the Essence of all Essences for the further Consideration of the Lovers in the Divine Gift Comprised in Three Parts Written Anno 1623. BY Jacob Behm To which is added The Life of the Author And his Foure Tables of Divine Revelation LONDON Printed and are to be sould by 〈…〉 next 〈…〉 THE PREFACE Of the Author JACOB BEME To his COMMENTARY upon GENESIS Called the * The Great Mysterie MYSTERIVM MAGNVM 1. WHen we consider the visible world with its Essence and consider the life of the creatures then we finde therein the likenesse of the invisible spirituall world which is hidden in the visible world as the Soule in the body and see thereby that the hidden God is nigh unto all and through all and yet wholly hidden to the visible Essence 2. We have an example hereof in the minde of man which is an invisible fire that is inclined to light and darknesse viz. to Joy and Sorrow and yet in it selfe is none of these but onely a Cause thereto an invisible incomprehensive Sourcive fire and yet as to its own Essence is included in nothing save onely in the Will of life 3. The body cannot comprehend the minde but the minde comprehends the body and brings it to Love or * Or sufferance and Sorrow dislike this likewise is to be understood of the word and Power of God which is hidden to the visible Sensible Elements and yet dwelleth through and in the Elements and worketh through the Sensible life and Essence as the minde in the body 4. For the visible sensible things are an essence of the invisible from the invisible and incomprehensible the visible and comprehensible is proceeded the visible Essence is come to Bee from the expression or Spiration of the invisible Power the invisible Spirituall Word of divine Power worketh with and through the Visible Essence as the Soul * In. with and through the body 5. The inward Spirituall soul of man was breathed in to the visible Image by the in-Speaking or inspiration of the invisible Word of the divine Power for an understanding to the Created Image wherein mans Science and knowledge of the invisible and vissible Essence consisteth 6. Thus man hath now received Ability from the invisible Word of God to the re-expression that he again expresseth the hidden word of the divine Science into formation and severation in manner and forme of the Temporall Creatures and formeth this spirituall Word according to Animals and Vegetables whereby the invisible wisdome of God is pourtraied and modelized into severall distinct formes as we plainly see that the understanding of man expresseth all powers in their property and giveth names unto all things according to each things property by which the hidden wisdome is known and understood in its power and the hidden God is made manifest †In. with the visible things for the Delight and play of the divine Power so that the invisible might play with the visible and therein introduce it selfe into the sight and Sence of it selfe 7. As the minde doth introduce it selfe with the body and by the body into Sences and thoughts whereby it worketh and Acteth Sensibly to it selfe so also the invisible world worketh through the visible and with the visible world we are not in any wise to conceit that a man cannot search out what the hidden divine world is and what its Operation and essence is for on the visible Essence of the Creation we see a figure of the internall Spirituall operation of the powerfull world 8. And we ought not to think otherwise of God but that he is the most internall ground of all Essences and yet so as that he cannot be comprehended of any thing by the own-peculiar power of the thing but as the Sun doth introduce it selfe with its light and Power into the sensible living things and worketh with or in all things and introduceth it selfe also into an essence the same likewise is to be understood concerning the divine Word with the life of the Creatures 9. Seeing then this visible world is the expressed Formed word according to Gods Love and anger viz. according to the Grand Mystery of the Eternall Spirituall nature which spirituall world is hidden in the visible and yet the humane Soul is a sparke out of the Eternall Speaking Word of the Divine Science and Power and the Body an Ens of the Stars and Elements and also as to the internall ground an Ens of Heaven viz. of the hidden world therefore he hath Might and Ability to speak of the Grand Mysterie whence all Essences doe Originally arise 10. Since then the great Mysteries the Beginning of and Originall of all things doe befall us by divine Grace that we are able as through the ground of the Soul to understand the same in reall knowledge with the inspired word of the divine Science We will write down its ground so far as it s permitted to us in this Book for a Memoriall to our selfe and for the exercise of divine knowledge to the Reader 11. And I. we will signifie and declare what the Center and ground of all Essences is II. What the Divine Manifestation through the speaking of the word of God is III. How Evill and Good have their Originall from one onely ground viz. light and darknesse Life and Death Joy and Sorrow and how it is in its ground also whereunto every Essence and Source is profitable and ‖ Text unavoidable necessary IV. How all things have their ground from the Grand Mystery viz. from the spiration of the Eternall one V. How the Eternall one introduceth it selfe into sensation perception and Severation to the Science of it selfe and the play of the divine Power VI. How man may attaine to the true knowledge of God and to the knowledge of the Eternall and Temporall nature VII Also how man may come unto the Reall Contemplation of the Beeing of all Beeings VIII Also of the Creation of the world and of all creatures IX And then of the Originall fall and Restoration of man what he is according to the first Adamicall man in the Kingdome of nature and what he is in the new Regeneration in the kingdome of Grace and how the new birth comes to passe X. Also what the old and new Testament are each in its understanding 12. And we
the cold stiffneth and freezeth the water thus the Astringency is a meere raw coldnesse and the Compunction viz. the Attraction is yet brought forth with the impression or close constringent Desire 11. It is even here as Father and Son the Father would be still and hard and the Compunction viz. his Son stirreth in the Father and causeth unquietnesse and this the Father viz. the Astringency cannot endure and therefore he attracteth the more eagerly and earnestly in the Desire to hold refraine and keep under the disobedient Son whereby the Son groweth onely more strong in the y y y Or Sting Compunction and this is the true ground and cause of Sense which in the Free Lubet is the Eternall beginning of the z z z or Manifestation motion of the Powers Colours and Vertue and of the Divine Kingdome of Joy and in the darke Desire it is the Originall of enmity Paine and Torment and the Eternall Originall of Gods Anger and all unquietnesse and Contrariety or Antipathy 12. ♂ ♂ ♂ Mars The third Property is the a a a Contrition or distresse Anguish or Source or rising Spring which the two first Properties make when the Compunction viz. the Stirring striveth and moveth with rage in the hardnesse or Impression and bruiseth the hardnesse then in the b b b Brokennesse Contrition of the hardnesse the first sence of feeling doth arise and is the beginning of the Essences for first it is the Severation whereby each Power becometh c c c Feeling o◠distinct Sensible and Severable in it selfe in the free Lubet in the word of the Powers it is the Originall of Distinction or different variety whereby the Powers are mutually manifest each in it selfe also the Originall of the Thoughts and Minde 13. For the Eternall Minde is the All-Essentiall Power of the Deity but the Senses arise through Nature with the motion in the division of the Powers where each Power doth perceive and feele it selfe in it selfe it is also the Originall of Tast and Smell when the Perceivance of the Powers in the distinction hath mutuall entercourse and entrance into each other then they feele taste smell heare and see one another and herein ariseth the Source of life which could not be in the Liberty in the Stillnesse of the Power of God therefore the Divine Understanding bringeth it selfe into Spirituall Properties that it might be manifest to it selfe and be a Working life 14. Now we are to consider of the Anguish in its owne Generation and Peculiar Property for like as there is a minde viz. an understanding in the Liberty in the Word of the Power of God So likewise the first will to the Desire bringeth it selfe in the Desire of the darknesse into a minde which minde is the Anguish Sourc◠viz. a Sulphrous Source and yet heere the Spirit is onely to be understood 15. The Anguish-Source is thus to be understood the Astringent Desire conceiveth it selfe and d d d Contracteth draweth it selfe into it selfe and maketh it selfe full hard and rough now the attraction is an Enemy of the hardnesse the hardnesse is retentive the Attraction is fugitive the one will into it selfe and the other will out of it selfe but being they cannot Sever and part asunder one from the other they remaine in each other as a Rouling Wheele the one will ascend the other descend 16. For the Hardnesse causeth Substance and weight and the Compunction giveth Spirit and the e e e 〈◊〉 flying Active Life these both mutually Circulate in themselves and out of themselves and yet cannot goe any whither parted what the Desire viz. the Magnet maketh Hard that the attraction doth againe breake in pieces and it is the Greatest unquietnesse in it selfe like a Raging madnesse and it s in it selfe an horrible Anguish and yet no right feeling is f f f Or to be understood perceived untill the Fire or the enkindling of the fire in nature which is the fourth Forme wherein the manifestation of each life Appeareth and I leave it to the Consideration of the true understanding Searcher of Nature what this is or meaneth let him search and bethinke himselfe he shall finde it in his owne Naturall and Paternall Knowledge 17. The Anguish maketh the Sulphrous Spirit and the Compunction maketh the Mercury viz. the Worke-Master of Nature he is the life of Nature and the Astringent desire maketh the keen Salt-Spirit and yet all three are onely one but they divide themselves into three Formes which are called Sulphur Mercurius Sal these three Properties doe impresse the Free Lubet into them that it also giveth a materiall essentiality which is the oyle of these three Formes viz. their Life and Joy which doth mollifie meeken and allay their wrathfulnesse and this no rationall man can deny there is a Salt brimstone and oyle in all things and Mercurius viz the g g g Or poyson-Life vitall venome maketh the Essence in all things and so the Abysse bringeth it selfe into Bysse and Nature 18. ☉ ☉ ☉ Sol. The fourth Forme of Nature is the Enkindling of the Fire where the h h h Feeling and Understanding Sensitive and intellective life doth first arise and the hidden God manifesteth himselfe for without Nature he is hid unto all Creatures but in the Eternall and Temporall Nature he is perceived and manifest 19. And this manifestation is first i i i Or brought to passe effected by the Awakening of the Powers viz. by the three above-mentioned Properties Sulphur Mercurius and Sal and therein the oyle in which the life hath its vitall beeing and beauty k k k Text burneth and shineth life and lustre The true life is first manifest in the fourth Forme viz. in the Fire and Light in the fire the Naturall and in the light the Oyly Spirituall and in the Power of the light the divine intellectuall or understanding life is manifest 20. Reader attend and marke aright I understand here with the Description of Nature the Eternall nor the Temporall Nature I onely shew thee the temporall Nature thereby for it is expressed or spoken forth out of the Eternall and therefore doe not foist in or alleadge Calves Cowes or Oxen as 't is the Course of irrationall Reason in Babell to doe 21. First know this that the Divine understanding doth therefore introduce it selfe into fire that its Eternall Lubet might be Majestaticall and l l l Or a light lustrous for the Divine understanding receiveth no Source into it selfe it also needeth none to its owne Beeing Note for the All needeth not the Something the Something is onely the Play of the All wherewith the All doth melodize and play and that the TOTALL or All might be manifest unto it selfe it introduceth its will into Properties Thus we as a Creature will write of the Properties viz. of the manifested God how the All viz. the Immense Abyssall
it selfe to a body viz. a root or the like from which roote there groweth forth in this hungry desire such a body or hearb as the first Power was thus likewise the manifested Powers of God doe forme themselves into an externall Degree viz. into an Essence or Corporallity to speake in reference to the Spirit whereas we must onely understand a Spirituall Essence but yet Corporeall or Essentiall in reference to the Spirit of the Powers as the water is a thicker substance then the Ayre for the ayre penetrates the water the like is to be understood concerning the divine Powers and Essence 5. The Powers stand manifest in an oyly Property but the oyly is manifest in a watry Property therefore the Essence of the divine Powers consisteth in a Spirituall water viz. in the holy Element whence this world with the foure Elements as a degree more externall was brought forth and created into a Substantiall Forme 6. And in this holy Element or Spirituall water we doe understand holy Paradise in which the manifested Powers of God doe work which holy Element in the beginning of this outward world did Penetrate and pullulate through the foure Elements in which Power there grew such fruit wherein the vanity of the wrath was not manifest which man negligently lost so that the lively buddings of the holy Element through the foure Elements and the Earth did cease for the Curse of vanity was manifest and did effectually worke and spring forth out of the earth 7. Thus by the seventh Forme of the Eternall Nature we understand the Eternall Kingdome of Heaven wherein the Power of God is Essentiall which Essence is tinctured by the Lustre and Power of the fire and light for the Lustre of the Spirituall fire and light is the working life in the Spirituall water viz. in the holy Element for this water being the amassed or congealed Essence of the divine Powers is moving but yet it is as an Essence voide of understanding in reference to the divine Powers for it is a degree more externall as every Substance or body is inferiour to the Spirit the oyly Essence is the Spirit of the water viz. of the watry Spirit and the manifested Powers of God are the Spirit of the oyle or oyly Spirit and the Eternall Vnderstanding of the Word is the beginning of the manifested Powers and one degree goeth forth mutually from another and All r r r Or Beeings or all the Universall created Substance is onely God revealed God manifested God expressed Essence is nothing else but the manifested God 8. When we consider what kinde of life Motion and Dominion was before the times of this outward world in the place of this world and what Eternity is then we finde that it was and is unto Eternity such a life motion and Dominion as is above mentioned 9. The outward world with the foure Elements and Stars is a Figure of the internall Powers of the Spirituall world and was expressed or breathed forth by the motion of God when he moved the internall Spirituall world and amassed by the divine desire of the inward Powers and introduced into a creaturall Beeing both out of the internall spirituall dark-world and also out of the holy light-world 10. This outward world is as a smoake or vaprous steame of the fire-Spirit and water-Spirit breathed forth both out of the holy and then also out of the dark world and therefore it is evill and good and consists in Love and anger and is onely as a smoke or misty exhalation in reference and respect to the spirituall world and hath againe introduced it selfe with its Properties into formes of the Powers to a Pregnatresse as is to be seen in the Stars Elements and creatures and likewise in the growing Trees and hearbs it maketh in it selfe with its birth another Principle or beginning for the Pregnatresse of time is a Modell or plat-forme of the Eternall Pregnatresse and time coucheth in Eternity and it is nothing else but that the Eternity in its wonderfull birth and manifestation in its Powers and strength doth thus behold it selfe in a forme or Time 11. And now as we doe acknowledge that in the Spirituall holy world there is an Essence viz. a comprehensive Essence which consisteth in the Spirituall Sulphur Mercurius and Sal in an oyly and watry Bysse wherein the divine Powers play and worke so likewise in the darke world there is such a Property but altogether adverse odious opposite spitefull envious bitter and compunctive it hath also Essence s s s Or of according to its desire but altogether of a fell raw indigested watry Nature wholly sharp and harsh like to the Property of the rough hard stones or wild earth of a cold and scorching dark and fiery Property all which is a contrarium to Love that so it might be knowne what Love or Sorrow is 12. That the fullness of joy might know it selfe in it selfe the Keen Tartnesse of the Source must be a cause of the joy and the darknesse a manifestation of the light that so the light might be manifestly known which could not be in the ONE 13. But to answer the Readers desire briefly and fully concerning the seven Properties of the Eternall nature which make three Principles or worlds I will out of Love for the sake of the simple yet once more set downe the formes in briefe as an A. B. C. for his further Consideration and meditation I. Forme Astringent Desire 14. LO the Desire of the Eternall Word which is good is the beginning of the Eternall Nature and is the Congealing of the Eternall Nothing into Something it is the Cause of Essences also of cold and heat so likewise of the water and aire and the formation of the Powers and a cause of the taste a mother of all Salts II. Forme bitter Compunctive 15. THe motion of the Desire viz. the attraction is the other Forme of Nature a cause of all life and Stirring so also of the Senses and distinction III. Forme Anguish Perceivance 16. THe Anguish viz. the Sensibility is the the third Forme a Cause of the Minde wherein the Senses are moved and acted IV. Fire Spirit Reason Desire 17. THe fire is a cause of the true Spirituall life wherein the holy Powers of the free Lubet are delivered from the Astringent undigested roughnesse for the fire in its Essence devoureth the darke Substance of the Impression and works it forth out of it selfe out of the light into Spirituall Powers V. Forme Light Love 18. THe holy Spirituall Love-desire where the holy will of God hath exacuated it selfe in the harsh impression and manifested it selfe through the fire with the Power of the Omnipotence that now brings it selfe forth through the fire in the light and so in the Powers it is introduced into life and motion in the desire and herein the Holy Generation and the Triumphant Kingdome of the great Love of God doth consist and is
manifest VI. Forme Sound Voice Word 19. THe sixt is the Sound of the divine Word proceeding from the divine Powers which is formed in the Love-desire and introduced into a manifest word of all Powers wherein the manifestation of the divine Kingdome of joy in the free Lubet of Gods wisdom consisteth VII Forme Essence Beeing Mansion 20. THe seventh is the formed Essence of the Powers viz. a manifestation of the Powers what the first six are in the Spirit that the Seventh is in a Comprehensible Essence as a mansion and house of all the rest or as a body of the Spirit wherein the Spirit worketh and playeth with it selfe also it is a food of the fire whence the fire draweth Essence for its Sustenance wherein it burneth and the Seventh is the Kingdome of the divine glory and the Seven are thus named or expressed 21. The Out-Birth or Manifestation is this The Seaven Spirits of God or powers of Nature as they shew and manifest themselves in Love and Anger both in the Heavenly and Hellish Kingdom and also in the Kingdom of this world Anger Love 1 Astringent Desire Hellish Heavenly Hardnes Cold Covetosnes World Earthly Kingdom 1 Cold Hardnes Bone Salt 2 Attractiō or Compunctiō of Sence Compunction Envy 2 Poyson Life Growth Senses 3 Anguish or Minde Enmity 3 Sulphur Perceivance Paine 4 Fire or Spirit Pride Anger 4 Spirit Reason Desire Love Fire 5 Light or Love-Desire Meekenesse 5 Venus-Sport Lifes-Light 6 Sound or Vnderstanding Divine Joy 6 Speaking Crying Distinguishing 7 Body or Essence Heaven 7 Body Wood. Stone Earth Mettall Hearb This was received from the Author in such a forme by Abraham von Somerveldt 22. Curteous Reader understand the sense aright and well the meaning is not to be understood so as if the Seven Properties were divided and one were neere by another or sooner manifest then another all Seven are but as one and none is the first second or last for the last is againe the first as the first introduceth it selfe into a Spirituall Essence even so the last into a Corporeall Essence the last is the body of the first we must speake thus apart to write it down and decipher it to the Consideration of the Reader they are altogether onely the Manifestation of God according to Love and Anger Eternity and Time 23. But this we are to marke that each Property is also essentiall and this essence is joyntly as one Essence in the Kingdome of heaven and it s a Mysterium whence heavenly plants spring forth out of each Powers property as the earth is a Mysterium of all trees and hearbes so also of the grasse and wormes and the foure Elements are a Mysterium of all Animalls and the Astrum a Mysterium of all operations in Animalls and Vegetables 24. Each property is to it selfe essentiall and hath also in its Essence the Essence of all the other six formes and maketh the essence of the other six formes also essentiall in its essence as we see in the Earth and stones especially in Metalls where oftentimes in One Compaction all seven metalls are couched together and onely one property is principall which doth Coagulate and captivate all the rest in it selfe and alwayes one is more manifest then the rest according as each property hath its powerfull predominancy in a thing the like is also to be understood in vegetables where ofttimes in an hearb or peece of wood there is an Astringent sowre harsh bitter anxious or Sulphrous property also a fiery sweet or luscious flashy or watry quality CHAP. VII Of the Holy Trinity and divine Essence 1. THe Eternall and Temporall nature is especially understood in the darke and fire world viz. in the foure first formes as 1. in the astringent desire 2. in the bitter Compunction 3. in the Anguish or Sensation 4. In the fire where the Severation proceedeth forth in the Enkindling of the fire in the Flagrat but the powers both in the internall and externall world are all understood in the light or love-fire viz. in the love-desire 2. For their first ground is the Eternall Word viz. the One wherein all things are coucht the Second ground is the free Lubet of the word viz. the wisdome wherein all the Colours of the onely Power are manifest in the will of the Deity the third ground is the Love-desire wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature and introduced it selfe through the fires inflammation into a Spirituall Dominion which Lubet displayeth it selfe with the powers in the light in an Eternall Kingdome of Joy 3. The fourth ground is the oyly Spirit in that the free Lubet doth amasse it selfe in the fiery Love-desire in the meeknesse as in its own peculiar forme and co-amasseth the Lustre and essence of the fire and light and introduceth it into the first Essence which power of the fire and light in the meekness of the free Lubet in the oyly property is the true and holy Tincture 4. The fift ground is the watry Spirit arising from the mortification in the fire where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire now out of the Devoration of the fire there proceedeth forth a Spirituall Essence which is the oyly ground and a watry Essence from the mortification which depriveth the fire-spirit of its wrath so that it is not able to set its wrathfull properties on fire in the oyly ground so that the fire must burne through death and be onely a light else the oyly ground would be enflamed thus the fire in its Devoration must beget the water viz. its death and yet must againe have it for its life else neither the fire nor the light could subsist and thus there is an Eternall Generation devoration receiving and againe Consuming and yet also it s thus an Eternall Giving and hath no beginning nor End 5. Thus we now understand what God and his Essence is we Christians say that God is threefold but onely one in Essence but that we generally say and hold that God is threefold in person the same is very wrongly apprehended and understood by the ignorant yea by a great part of the learned for God is no person save onely in Christ but he is the Eternall Begetting Power and the Kingdome with all Beeings all things receive their Originall from him 6. But that we say of God he is Father Son and holy Spirit that is very rightly said onely we must explaine it else the un-illuminated minde apprehends it not the Father is first the will of the Abysse he is without all Nature or beginnings the will to Something which doth conceive it selfe into a Lubet to its own Manifestation 7. And the Lubet is the Conceived Power of the will or of the Father and it is his Son heart and Seat the first Eternall Beginning in the will and he is therefore called a Son because
he receiveth an Eteernall beginning in the will with the wills owne Conception 8. Now the will speaketh forth it selfe by the Conception out of it selfe as a Spiration or manifestation and this Egresse from the will in the Speaking or Spiration is the Spirit of the Deity or the third Person as the ancients have called it 9. And the Spirate is the wisdome viz. the Power of the Colours and the Vertue of the will which it Eternally conceiveth to a Lifes-Center or Heart for its habitation and doth again Eternally speake it forth out of the Conception as from its owne Eternall forme and yet eternally conceiveth or Comprehends it for his Hearts Centre 10. Thus the Conception of the will viz. of the Father is from Eternity to Eternity which conceiveth his Speaking Word from Eternity and speaks it forth from Eternity to Eternity the Speaking is the mouth of the wills manifestation and the Egress from the Speaking or Generation is the Spirit of the Formed Word and that which is spoken forth is the Power Colours and Vertue of the Deity viz. the Wisdome 11. Heere we cannot say with any ground that God is three Persons but he is threefold in his Eternall Generation he begetteth himselfe in Trinity and yet there is but onely one Essence and Generation to be understood in this Eternall Generation neither Father Son nor Spirit but the onely Eternall Life or Good 12. The Trinity is first rightly understood in his Eternall Manifestation where he manifesteth himselfe through the Eternall Nature through the Fire in the light 13. Where we understand three properties in one onely Essence viz. the Father with the fire-world and the Son with the Love-desire in the light viz. with the light-world or with the great Meeknesse in the fire and the holy Spirit with the moving life in the Tincture in the oyly and watry life and Dominion who is manifest in the fire and light viz. according to the Property of the free Lubet that is the Divine property he is manifest in a great fiery flame of light and Love and then according to the property of the darke fire-world in a wrathfull painefull Sourcive property and yet he is the onely one in the light he is the Love-fire-flame and in the enkindled fire in nature he is a Consuming fire according to which God is called a Consuming fire and in the darke wrathfull Source he is an angry zealous avenger in which property the Spirits of the darke world consist 14. The Father is onely called an holy God in the Son that is in the power of the light in the divine Kingdome of joy viz. in the great meeknesse and Love for that is his proper manifestation wherein he is called God in the fire he is called an angry God but in the light or Love-fire he is called the holy God and in the darke nature he is not called God 15. We must make distinction each world hath its Principle and Dominion indeed All is from one Eternall Originall but it severizeth it selfe into a twofold Source a Similitude whereof we have in the fire and light where the fire is painefull and Consuming and the light meeke and Giving and yet the one were a nothing without the other 16. The fire receiveth its Originall in nature but the light hath its Originall from the free Lubet viz. from the Powers of the Deity the will of God doth therefore introduce it selfe into a fire that he might manifest the light and the powers and introduce them into Essence 17. Albeit I have written heere of the formes of nature understand the etetnall nature yet it must not be understood as if the Deity were circumscribed or limited his wisdome and Power in divine property is devoid of limit or measure innumerable infinite and unspeakable I write onely of the properties how God hath manifested himselfe through the internall and externall nature which are the chiefest formes of his manifestation 18. These seven Properties are to be found in all things and he is void of understanding that denyeth it these seven properties make in the internall world the holy Element viz. the holy naturall life and motion but this onely Element severizeth it selfe in this externall world into foure manifest properties viz. into foure Elements and yet it is but one onely but divides it selfe into foure head-Springs viz. into fire aire water and earth 19. From the fire ariseth the aire and from the aire the water and from the water the earth or a Substance which is earthly and they are onely the manifestation of the one internall Element and are in t t t Or before respect to the internall as an enkindled smoake or vaprous steame so also the whole u u u Or Constellations Astrum is nothing else but Powers breathed forth from the inward fiery darke and light world from the Great Minde of Divine Manifestation and is onely a formed Modell or Platforme wherein the great minde of divine Manifestation beholds it selfe in a time and playeth with it selfe CHAP. VIII Of the Creation of Angells and their Dominion 1. THe Creation of Angells had a beginning but the Powers out of which they are created never had any beginning but were concomitant in the birth of the Eternall beginning not that x x x Viz. The Powers they are the holy Trinity or in the same but they were conceived of the desire of divine manifestation out of the Eternall darke fiery and light-light-nature out of the Manifested Word and introduced into creaturely formes and shapes 2. God who is a Spirit hath by and through his manifestation introduced himselfe into distinct Spirits which are the voices of his Eternall pregnant harmony in the Manifested Word of his Great Kingdome of joy they are Gods Instrument in which the Spirit of God melodizeth in his Kingdome of joy they are the flames of fire and light but in a living understanding Dominion 3. For the Powers of the Deity are in them in like manner as they are in men as John saith Chap. 1. the life of men was in the word so also the life of the angells was in the word from Eternity for Matth. 22. ver 30. it s written in the Resurrection they understand men are as the Angells of God in Heaven 4. And as we understand principall-formes in the divine manifestation through the Eternall nature so likewise we are to understand Arch-angells or Angelicall Principalities with many legions but especially in three Hierarchies according to the property of the holy Trinity and also the three Principles as cannot be denyed 5. As 1. One Hierarchy is to be understood according to the darke world with the Kingdome of Lucifer who hath plunged himselfe thereinto and the other is understood with the light fiery and darke world and the third is understood with the Mystery of the outward world wherewith the internall hath made it selfe manifest 6. Each Hierarchy hath its princely dominion and Order
viz. they in the darke world in Gods wrath and those in the holy world in Gods Love and they which are in the outward world in Gods great wonders both according to Love and Anger 7. They which are in the darke world beare the Name or the names of the great Anger of God according to the Properties of the Eternall nature in the wrath and they which are in the light beare the names of the holy God viz. of the divine Powers and they which are in the creation of the wonders of the outward world beare the names of the manifested powers of the outward world viz of the Planets Stars and foure Elements 8. They which are in the darke world domineere in the nature of the manifested wrath viz. in the properties of Gods Anger and have their Princely Dominions therein and they which are in the holy world rule in the Powers of the Triumphant world viz. in the great holy Kingdome of joy in the wonders of the holy wisdome and they which are in the outward world reigne over the Powers of the Stars and foure Elements and have also their Princely Dominion over the world and their Kingdomes and Principalities for defence against the destroyer in the wrath 9. Each Country hath its Princely Angel-Protectour with its Legions also there are Angells over the foure Elements over the fire and over the aire over the water and over the Earth and they are altogether only ministring Spirits of the Great God sent forth for the Service of those which shall obtaine Salvation as it s written the Angell of the Lord encampeth about them that feare him they are the officers and Servants of God in his Dominion who are active and full of motion 10. For God never moveth himselfe save onely in himselfe but seeing his manifestation of the Eternall and Externall Nature is in Combate thereupon the Spirits of the darke world are against the Spirits of the holy world but especially against man who is manifest both in good and evill God hath set the one against the other that his Glory might be manifest both in his Love and in his Anger 11. For as we men have Dominions upon the Earth so likewise the Superiour Hosts under the y y y Or Starry Skie Astrum have their Dominions so also the oyly Spirits in the Element Aire the whole Deep between the Stars and the earth is inhabited and not void and empty Each Dominion hath its owne Principle which seemes somewhat ridiculous to us men because we see them not with our Eyes not considering that our eyes are not of their Essence and property so that we are neither able to see nor perceive them for we live not in their Principle therefore we cannot see them 12. As in the Divine Manifestation of the Divine Powers one Degree orderly proceedeth forth from another even unto the most externall manifestation the like also is to be understood of the Angells or Spirits they are not all holy which dwell in the Elements for as the wrath of the Eternall Nature is manifest in the darke world so likewise in the outward world in its property 13. Also the Spirits of the externall world are not all Eternall but some are onely z z z Having a beginning and an end Temporall inchoative which take their Originall naturally in the Spirit of the externall world and passe away through nature and onely their shadow remaines as of all other Beasts upon the Earth 14. Whatsoever reacheth not the holy Element and the Eternall fire-world that is devoid of an Eternall life for it ariseth out of time and that which proceedeth out of Time is consumed and eaten up of Time except it hath an a a a Eternall being essence property life or Principle Eternall in its Temporall that the Eternall doth uphold the Temporall 15. For the Eternall dwelleth not in time and albeit it be cloathed with the Essence of time yet the Eternall dwelleth in the Eternall in it selfe and the Temporall in the Temporall as it is to be understood with the Soule and Body of man where the Soule is from the Eternall and the externall body from time and yet there is an Eternall in the Temporall body which verily disappeared in Adam as to the Eternall light which must be borne againe through Christ. 16. And we are not to understand that the holy Angells dwell onely above the Stars without the place of this world as reason which understands nothing of God phancieth indeed they dwell without the Dominion and Source of this world but in the place of this world albeit there is no place in the Eternity the place of this world and also the place without this world is all one unto them 17. For the beginning of the Source viz. of the foure Elements together with the b b b Or Planetick Orbe Astrum maketh onely one place there is no place in the internall but All wholly entire whatsoever is above the Stars without this world that is likewise internally without the foure Elements in the place of this world else God were divided 18. The Angelicall world is in the lieu or place of this world internally and this same worlds Abysse is the Great darknesse where the Devills have their Dominion which also is not confined or shut up in any place for the Eternity is also their place where there is no Bysse onely the Essence and property of their world is the Bysse of their habitation as the foure Elements are the habitation of our externall humanity they have also in the darknesse an Element according to the darke worlds property else God were divided in his wrath for where ever I can say here is God in his Love even there I can also say that God is in his Anger onely a Principle Severs it 19. Like as we men see not the Angells and Devills with our eyes and yet they are about us and among us the reason is because they dwell not in the Source and Dominion of our world neither have they the property of the externall world on them but each Spirit is cloathed with his owne worlds Property wherein it dwelleth 20. The beginning of each worlds Source is that limit which divides one world from the view and ken of the other for the Devills are a nothing in the heavenly Source for they have not its Source in them and albeit they have it yet it is unto them as if it were shut up in death like as an iron that is red hot so long as the fire pierceth it its fire and when the fire goeth out it s a darke iron the like is to be understood concerning the Spirits 21. So likewise the Angells are a nothing in the darknesse they are verily in it but they neither see nor feele it that which is a paine to the Devills that same is a joy to the Angells in their Source and so what is pleasing and delightfull to the Devills that
e e Manifest or come about borne and the beginning hath againe found the End it shall be manifest for a witnesse unto all Nations sheweth the Spirit of Wonders CHAP. IX Of the Fall of Lucifer with his Legions 1. ALbeit selfe-Reason might heere cavill at us and say we were not by when this was done yet we say that we in a Magicall manner according to the Right of Eternity were really there and saw this but not I who am I have seen it for I was not as yet a Creature but we have seene it in the Essence of the Soule which God breathed into Adam 2. Now then if God dwelleth in this same Essence and hath from all Eternity dwelt therein and manifesteth himselfe in his own mirror and looketh back through the Essence of the Soule into the beginning of all Beeings what then hath Reason to doe to taunt and cavill at mee about that wherein it selfe is blinde I must warne Reason that it would once behold it selfe in the Looking-Glasse of the understanding and consider what it selfe is and leave off from the Building of mad Babel it will be time 3. The Fall of Lucifer came not to passe from Gods purpose or Appointment indeed it was known in the wrath of God according to the property of the darke world how it could or would come to passe but in Gods holinesse viz. in the light there was no such desire manifest in any such property otherwise the holy God must have a devillish or hellish wrathfull desire in his Love which is nothing so but in the Centre of the Eternall nature viz. in the formes to fire there is verily such a property in the Darke impression 4. Every good Angell hath the Centre in him and is manifest in a creaturall Property in one degree or other in the Centre what property is f f f Chiefest most predominant or manifest greatest in the Creature according to that it hath its office and Dominion 5. Yet the Angells which were created out of the degrees of the Centre were created for and to the light the light was manifest in All and they had Free will from the Manifested will of Gods will 6. Lucifer had still been an Angell if his owne will had not introduced him into the fires-Might desiring to domineere in the strong fiery-Might above and in all things as an absolute sole God in darknesse and light had he but continued in the Harmony wherein God had created him what would have cast him out of the light 7. Now Reason saith he could not then tell me who compelled him was he not I preethee the most glorious Prince in heaven had he introduced his will into the Divine Meeknesse then he could have been able to stand but if he * * * In his own will which was from the Eternall will was both the possibility and Ability would not then he could not for his owne desire went into the Centre he would himselfe be God He entred with his will into Selfe g g g Selfe-hood or Selfenesse and in Selfe is the Centre of Nature viz. those properties wherein his will would be Lord and Master in the house 8. But God created him for his Harmony to play with his Love-Spirit in him as upon the musicall Instrument of his manifested and formed Word and this the selfe-will would not 9. Now saith reason how came it that he would not did not he know the Judgement of God and the fall yea he knew it well enough but he had no Sensible Perceivance of the fall but onely as a bare h h h Or Noticnall Theory in the Mystery of his minde knowledge the fiery Lubet which was potent in him did egg him on for it would faine be manifest in the Essence of the wrath viz. in the root of fire the darknesse also eagerly desired to be creaturall which drew Lucifer its crafts-Master in the great Potency of fire indeed it drew him not i i i Outwardly from without but in the Property and will of his owne fiery and darke Essence the Originall of the Fall was within the Creature and not without the Creature and so it was in Adam also Selfe-will was the beginning of Pride 10. Thou askest what was that which did cause it in himselfe Answer his great beauty and glory because the will beheld what it selfe was in the fiery mirror this Lustrous glance did move and affect him so that he did eagerly reach after the Properties of the Centre which forth-with began effectually to worke for the Astringent Austere Desire viz. the first forme or property did impresse it selfe and awakened the compunction and the Anxious desire thus this beautifull Star did overshadow its light and made its Essence wholly Astringent rigorous and harsh and its meeknesse and true Angelicall Property was turned into an Essence wholly Austere harsh rigorous and Darke and then this bright Morning Star was undone and as he did so did his Legions and this was his fall 11. He should have been wholly resigned in the holy Power of God and heare what the Lord would speake and play by his owne Spirit in him this Selfe-will would not doe and therefore he must now play in the darke yea his will is yet opposite albeit now after the fall he cannot will viz. to resigne to the divine will of the light for his meeknesse whence the Love-will ariseth is shut up and Entred againe into a Nothing viz. it is retired into its own Originall 12. Now the Creature still remaineth but wholly out of the Centre viz. out of the Eternall Nature the free Lubet of Gods wisdome is departed from him that is it hath hid it selfe in it selfe and letteth the wrathfull fire-will stand as hapned to Adam also when he imagined after Evill and good then the free Lubet of the holy worlds-Essence did disappeare in his Essence 13. This was the very death of which God told him that if he did eat of the tree of the knowledge of good and evill he should dye the very same day thus it was in Lucifer he dyed to the holy divine world and arose to the wrathfull world of Gods Anger 14. Thou saist wherefore did not God uphold him and draw him from the evill inclination I preethee tell me wherewith should he have poured in more Love and meeknesse into this fire-Source then had his Stately light been more manifest in him and the Looking-glasse of his owne knowledge had been the greater and his owne fiery Selfe-will the Stronger I pray was not his High light and his own-selfe-knowledge the Cause of his fall 15. Should he then have drawn him with Rebuke was it not his purpose aforehand to rule the magicall ground as an Arstist his Ayme and endeavour was for the Art that he would play with the Centre of the Transmutation of the Properties and would be and doe all whatsoever he alone pleased had he not known this he had
the Astringent Austere desire that is by a Saturnine Martiall fiery property in the Compaction of Sulphur and Mercury to be one body or congealed bulke but if I wholly destroy this body and severize each into its own property then I clearly finde therein the first Creation I. Saturnus Sal. 18. AS first according to the Property of the darke world according to the Astringent Desire of the Fiat viz. of the first forme to nature I finde a hardnesse and coldnesse and further according to this Astringent Property a deadly banefull stinking water from the Astringent Impression and thirdly in this stinking water a dead Earth and fourthly a sharpnesse like to Salt from the native right and quality of the Astringency this is now the Coagulated Essence of the first forme of nature according to the darke world and it is the Stony substance understand the grosseness of the Stones and of all metalls so likewise of the Earth wherein the mortall part or the close-binding death is understood II. Mercurius 19. SEcondly I finde according to the Second forme and property of the darke nature and worlds Essence in the Compaction of the Metalls and Stones a bitter Compunctive raging Essence viz. a Poyson which maketh a strong harsh noysome taste in the Earth and Stinking water and it is the cause of growth viz. the stirring life its Property is called Mercurius and in the first Forme according to the Astringency it s called Sal. III. Sulphur 20. THirdly I finde the third Property viz. the Anguish which is the Sulphrous Source in which consisteth the various dividing of the Properties viz. of the Essence IV. Sal-niter 21. FOurthly I finde the fire or heat which doth awaken the Salniter in the Sulphrous Source which Severizeth the Compaction and that is the Flagrat this is the Originall Raiser of the Salniter out of the brimstony watry and Earthly Property for it is the awaker of death viz. in the mortall Property and the first Originall of the life in the fire and even to the fire the property of the darke world reacheth and no further V. Oyle 22. FIftly we finde in the Compaction of tâ—e Metalls and Stones an Oyle which is Sweeter then any Sugar can be so far as it may be separated from the other Properties it is the first heavenly holy Essence which hath taken its Originall from the free Lubet it is pure and transparent but if the fire-Source be severed from it albeit it is impossible wholly to Separate it for the band of the great Triumphant joy consisteth therein then it is whiter then any thing can be in nature but by reason of the fire it continues of a n n n Or Crimson purple-red Rosie-red which the light changeth into yellow according to the mixture of red and white by reason of the earthly property and predominant influence of the Sun 23. But if the Artist can unloose it and free it from the fire of the wrath and other properties then he hath the Pearle of the whole world understand the Tincture for Virgin Venus hath her Cabinet of treasure lying there it is the Virgin with her faire Attire or Crown of Pearle 24. O thou earthly man hadst thou it yet heere Lucifer and Adam have negligently lost it O man didst but thou know what lay heere how wouldst thou seeke after it but it belongeth onely unto those whom God hath chosen thereto O precious Pearle how sweet art thou in the new birth how faire and surpassing excellent is thy Lustre VI. The living Mercury Sound 25. SIxtly we finde in this Oyly Property a Sovereign Power from the Originall of the manifested Powerfull Divine Word which dwelleth in the heavenly property in which Power the Sound or tone of metalls is distinguished and therein their growth consisteth for here it is the holy Mercurius that which in the Second forme of nature in the darknesse is Compunctive harsh rigid and a Poyson that is heere in the free Lubets property when the fire in the Salnitrall Flagrat hath divided Love and Anger a pleasant merry Mercury wherein the joyfullnesse of the Creature consisteth 26. And heere ye Phylosophers lyeth the effectuall vertue and Powerfull operation of your Noble Stone heere it is called Tincture this operation can Tincture the disappeared water in Luna for heere your Jupiter is a Prince and Sol a King and Virgin Venus the Kings sweetest Spouse but Mars must first lay down his Scepter also the Devill must first goe into Hell for Christ must binde him and Tincture Simple Luna which he hath defiled with the Oyle of his heavenly bloud that thâ— Anger may be changed into joy thus the Artists Art is borne understood heere by the children of the Mystery VII Essence Body 27. SEventhly we finde in the Separation of the Compaction of the Metalls a white cristalline water that is the heavenly water viz. the water above the Firmament of heaven which is severed from the oyle as a body of the Oyly Property it gives a white chrystalline Lustre in the Metalls and Venus with her Property makes it wholly white and that is Silver and Venus in Sol Gold and Mars in Venus Copper and againe Venus in Mars Iron Jupiter in Venus Tin Saturne in Venus lead Mercurius in Venus quick-Silver and without Venus there is no metall neither fined nor Minerall 28. Thus understand by Venus heavenly Essentiality which consisteth in an oyle and Crystalline water which giveth body unto all metalls the spirituall body it s owne peculiar Essence without the influences of the other properties is the great Meeknesse and Sweetnesse its reall Peculiar Essence is a sweet Pure water but the Power of the Manifested Word doth separate the holyest through the fire into an Oyle for in the Oyle the fire giveth a shine and Lustre when the fire tasteth the water in it selfe then out of the Taste it giveth an Oyle thus the Oyle is Spirituall and the water corporeall the Oyle is a o o o Text Corpus body of the Power and the water a body of the Properties which are living in the oyle and doe make or use the water for a Mansion in the water the Elementall life consisteth and in the oyle the p p p Or life of the Spirit Spirituall life and in the Power of oyle the divine life viz. the life of the expressed word as a manifestation of the Deity 29. Now we see heere how in the Compaction of the Verbum Fiat the holy Entred along with the unholy into a Coagulation for in all things there is a deadly and also a living water a mortall poysonfull vertue and a good vitall vertue a grosse and a Subtle Power an evill and a good quality all which is according to the nature of Gods Love and Anger 30. the Grossenesse of the Stones Metalls and Earth proceed from the property of the darke world all which are in a Mortall property understand the Substance and not the Spirit
the Spirit of the Grossenesse is in the poysonfull life in which Lucifer is a Prince of this World 31. But the heavenly part holds the grossenesse and poysonfull Source captive so that the Devill is the poorest Creature in the Essence of this world and hath nothing in this world for his owne possession save what he can cheat from the living Creatures which have an Eternall beeing that they enter with the desire into the wrath of the Eternall viz. consent unto his jugling Incantations 32. If we would rightly consider the Creation then we need no more then a divine light and Contemplation it is very easie unto the illuminated minde and may very well be searched out let a man but consider the degrees of nature and he seeth it very clearly in the Sun Stars and Elements the Stars are nothing else but a crystalline water-spirit yet not a materiall water but Powers of the Salnitrall Flagrat in the fire 33. For their Orbe wherein they stand is fiery that is a Salnitrall fire a Property of the Matter of the Earth metalls trees hearbs and the three Elements fire aire and water what the Superiour is that is also the inferiour and that which I finde in the Compaction of the Earth that is likewise in the * * * Or Constellation Astrum and they belong both together as body and Soule 34. The * * * Or Constellation Astrum betokeneth the Spirit and the Earth the Body before the Creation all was mutually in each other in the Eternall Generation but in no Coagulation or Creature but as a Powerfull wrestling Love-play without any such Materiall Substance 35. But it was enkindled in the Motion of the word viz. the Verbum Fiat and therewith the inflammation in the Sal-nitrall Flagrat each Property did divide it selfe in it selfe and was amassed by the awakened Astringent impression viz. the first forme of Nature which is called the Fiat and so each became Coagulated in its Property the Subtle in its Property and the gross in its Property all according to the Degrees as the Eternall Generation of Nature derives it selfe from the unity into an infinite multiplicity 36. Good and Evill is manifest in the * * * Or Constellation Astrum for the wrathfull fiery Power of the Eternall nature so also the power of the holy Spirituall world is manifest in the Stars as an essentiall Spiration and therfore there are many obscure Stars all which we see not and many light Stars which we see 37. We have a likenesse of this in the matter of the Earrh which is so manifold whence divers sorts of fruit grow viz. according to the Properties of the Superiour Sphears for so is the Earth likewise being the grossest Substance where the mortall water is Coagulated 38. The Earth was Coagulated in the Seventh forme of Nature viz. in the Essence for it is that same Essence which the other six Properties doe make in their desire it chiefly consisteth in seven Properties as is above mentioned but the unfoldment or various explication of the Properties is effected in the Salnitrall fire where each Property doth againe explicate it selfe into seven where the Infinitenesse and great q q q Or Potency possibility ariseth that of one thing another can be made which it was not in the beginning 39. The Beeing of all Beeings is onely a Magicall birth deriving it selfe out of one onely into an infinitenesse the one is God the infinite is time and Eternity and a manifestation of the One where each thing may be reduced out of one into many and againe out of many into one 40. The Fire is the chiefe workmaster thereunto which putteth forth from a small Power a little Sprout out of the earth and displayeth it into a great Tree with many boughes branches and fruits and doth againe consume it and reduceth it againe to one thing viz. to ashes and Earth whence it first proceeded and so also all things of this world doe enter againe into the One whence they came 41. The Essence of this world may easily be searched out but the Centre or Point of motion will remaine darke unto reason unlesse there be another light in it it supposeth that it hath it in the r r r Or Mathematically describe and demonstrate it Circle and can measure it but it hath it not in the understanding 42. When we consider the Hierarchy and the Kingly Dominion in all the Three Principles in the place of this world so far as the Verbum Fiat reached forth it selfe to the Creation of the outward world with the Stars and Elements then we have the ground of the s s s Centrall fire or radicall heat the Point of motion the vertue of the light Punctum and the Royall Throne of which the whole Creation is but a Member 43. For the Stars and foure Elements and all whatever is bred and Engendred out of them and live therein doth hang or appertaine unto one punctum where the divine Power hath manifested it selfe from it selfe in a forme and this Punctum standeth in three Principles viz. in three worlds nothing can live in this world without this Punctum it is the onely Cause of the life and motion of all the Powers and without it all would be in the t t t Or Eternall Silence Stillnesse without motion 44. For if there were no light then the Elements would be unmoveable all would be an Astringent harsh Property wholly raw and cold the fire would remaine coucht in the cold and the water would be onely a keen Spirit like to the property of the Stars and the aire would be hid in the water-Source in the Sulphur and be a still unmoving Essence 45. We see in very deed that the light is the onely Cause of all Stirring Motion and life for every life desireth the power of the light viz. the disclosed Punctum and yet the life is not the Punctum but the forme of Nature and if this Punctum did not stand open then the Kingdome of darknesse would be manifest in the place of this world in which place of wrath Lucifer is a Prince and possesseth the Princely throne in the wrath of the Eternall Nature in the place of this world 46. Therefore oh man consider with thy selfe where thou art at home viz. on one u u u Viz. As to thy body and outward carkasse of clay thou art a guest for a while in this outward world travelling in the vanity of time part in the Stars and foure Elements and on the other x x x Viz. As to thy soule in its own selfe and creaturall beeing without the divine light or re-generation in the Abysse of Hell part in the darke world among the Devills and as to the third y y y As to thy divine Image and Spirit of Love in the Eternall light part in the Divine power in heaven that Property which is master in thee
its Servant thou art pranck and vapour as stately and gloriously in the Suns light as thou wilt hast thou not the Eternall light yet thy fountaine shall be made manifest to thee 47. By the two words Heaven Himmell and und Earth Erden we understand the whole ground of the Creation for the understanding is coucht in the language of Nature in those two words for by the word Heaven Himmell is understood the Spiration of the Verbum Fiat which created that Essence wherein Lucifer was enthroned with the Creative word out of it selfe that is out of the Spirituall holy world into a time or Beginning and by the word Earth Erde is understood the wrath in the Essence that the Essence was amassed in the wrath and reduced out of the Properties of the darke Sulphur Mercury and Salt viz. out of the powers of the Originall of Nature and introduced into a Compaction or Coagulation 48. This Coagulation is the Syllable z Er the other Syllable de or den is the Element for the Earth is not the Element but the Element is the moving viz. the Power whence it was Coagulated this is that Element which is spirituall and taketh its true Originall in the fire where the nature which is a Sencelesse life dyeth in the fire from which dying or mortification then there proceedeth forth a living motion and from that which is mortified in the fire a dead matter viz. Earth and a dead water and also a deadly fire and venomous aire which maketh a dying Source in the Earthly bodies 49. When nature was enkindled the Element did unfold and display it selfe into Foure Properties which yet in it selfe is onely one the reall Element dwelleth in the Essence which is mortified in the fire otherwise the Earth could bring forth no fruit those which now are called the foure Elements are not Elements but onely Properties of the true Element The Element is neither hot nor cold neither dry nor moist it is the motion or life of the inward heaven viz. the true angelicall life as to the Creature it is the first divine manifestation out of the fire through nature when the Properties of the Eternall nature work therein it s called Paradise 50. By the word * * * Himmel Heaven Himmell is understood how the water viz. the Grosnesse in the mortall part was Coagulated and Separated from the holy Crystalline water which is Spirituall where with the materiall time began as an Essence expressed or spirated out of the Spirituall water 51. The Spirituall water is living and the Spirated is livelesse Senselesse void of understanding and is dead in reference to the living water of which Moses saith God hath Separated it from the water above the firmament 52. The Firmament is another Principle viz. another beginning or inchoation of motion the water above the Firmament is the Spirituall water in which the Spirit of God ruleth and worketh for Moses saith also the Spirit of God moveth upon the water for the Spirituall Element moveth in the foure Elements and in the Spirituall Element the Spirit of God moveth on the Spirituall water they are mutually in each other 53. The Heaven wherein God dwelleth is the holy Element and the firmament or Gulfe betweene God and the foure Elements is the death for the inward heaven hath another birth that is another life then the externall Elementary life hath indeed they are in one another but the one doth not apprehend the other as Tin and Silver never mix aright together for each is from another or sundry Principle albeit they resemble each other and have very neere Affinity to each other yet they are as the inward and outward water to one another wherein also they are to be understood for the inward and outward Venus are Step-Sisters they come indeed from one father but they have two mothers the one whereof is a Virgin the other defloured and therefore they are Separated till the judgement of God who will purge away her reproach and shame through the fire 54. Moses writeth that God created the Heaven out of the midst of the waters it is very right the a a a Understand by the word Astrum the whole Starry Heaven with all its powers properties Influences and Constellations internall and externall Astrum is an externall water-Spirit viz. Powers of the outward water and the materiall water is the body wherein the powers worke now the fiery airy and also Earthly Source is in the Astrum the like is also in the materiall water the Superiour Astrum is the life and Dominion of the inferiour it enkindleth the inferiour whereby the inferiour doth act move and worke the inferiour is the body or wife of the Superiour indeed the Superiour is coucht in the inferiour but as weake and impotent 55. And the Superiour were likewise as weake and impotent as the inferiour if it were not enkindled by the light of the Sun the same is the heart of all externall Powers and it is the Open Punctum even to the Tenth Number if we were not so blinde as to contemne all that we see not with our Calves-eyes it were right and requisite to reveale it but seeing God hath hidden the Pearle and also himselfe from the sight of the wicked therefore we 'l let it alone yet hint enough to our School-fellowes we will not give our Pearle unto Beasts 56. Thus we understand what the outward heaven is namely the Powers or Conception of the water the word or Power Fiat which began with the beginning of the world is yet still b b b Or in the creating a Creating it yet continually createth the heaven out of the water and the Spirit of God still moveth upon the water and the holy water is yet continually Separated from the water under the firmament 57. This holy water is that of which Christ told us that he would give us it to drinke that should spring up in Vs to a fountaine of Eternall life the holy heavenly Corporallity doth consist therein it is the body of Christ which he brought from heaven and by the same introduced heavenly Paradisicall Essentiality into our dead or decayed body and quickned ours in his understand in the c c c Mark or limit Ayme of the Covenant in the Essence of Mary as shall be mentioned hereafter 58. In this heavenly Essence the d d d Baptisme and the Supper Testaments of Christ doe consist and this holy Essence of the heavenly holy Virginity with the holy Tincture hath destroyed death and bruised the head of the Serpents Might in the wrath of God for the Divine power is the highest life therein 59. Thus we understand how the holy heaven wherein God dwelleth moveth in the Fiat or the Created heaven and that God is really present in all places and inhabiteth all things but he is comprended of Nothing Hee is manifest in Power in the inward heaven of the holy Essentiality viz. in
the Element This holy Element in the beginning or inchoation of the foure Elements did Penetrate through the Earth and sprang or budded forth in the holy Powers Property and bare fruits of which man should have eaten in a heavenly manner but when it did disappeare in man the Curse entred into the Earth and so Paradise was quasht in the foure Elements and continued retired in it selfe in the inward Element there it stands yet open unto man if any will depart from this worlds Essence and enter into it upon the Path which Christ hath made open 60. The Punctum of the whole created Earth belonged e e e Ad Centrum Solis to the Center of the Sun unto the Centre of Sol but not any more at present he is fallen who was a King the Earth is in the Curse and become a Peculiar Centre whereunto all whatsoever is engendred in the vanity in the foure Elements doth tend and fall all things fall unto the Earth for the f f f Or Creation Fiat is yet in the deep and g g g Or draweth or Concreteth createth all earthly Essence together unto the judgement of God for Separation 61. We meane not that the Earth came h h h Or onely wholly from the Place of the Sun but from the whole Sphear out of both the internall Spirituall worlds but it hath another A. B. C. in that the Earth belongeth unto the judgement of God for Separation even then it shall be manifest wherefore it is said it belongeth unto the Punctum of Sol. 62. For the worst must be a cause of the best the Eternall joy consists in this that we are delivered from Paine God hath not Eternally rejected his holy Essence but onely the iniquity which mixed it selfe therein but when the Crystalline Earth shall Appeare then will be fulfilled this Saying it Appertaines to the Punctum of Sol heere we have hinted enough to the understanding of our school-fellowes but further we must heere be Silent CHAP. XI Of the Mystery of the Creation 1. THe Reason of the outward man saith whence is it that God hath not revealed the Creation of the world unto man that Moses and the children of God have written so little thereof seeing it is the Greatest and most principall worke whereon the Maine depends 2. Yes deare Reason smell into thy owne bosome of what doth it Savour contemplate thine owne Minde after what doth it long likely after the cunning delusions of the Devill had not hee known this ground very like he had been yet an Angell had he not seen the Magicall birth in his high light then he had not desired to be a selfish Lord and maker in the Essence 3. Wherefore doth God hide his children which now receive the Spirit of knowledge with the Crosse and cast them into tribulation and mire of vanity for certaine Therefore that they might play the Tune of miserere and continue in humility and not sport in this i i i Text Time life with the light of nature else if they should espie and apprehend what the Divine Magick is then they might also desire to imitate the Devill as Lucifer did for which cause it is hid from them and neither Moses or any other dare write clearer thereof untill the beginning of the Creation beholdeth the End of the world in it selfe and then it must stand open 4. And therefore let none blame us for the time is come about that Moses putteth away his vaile from his Eyes which he hung before his face when he spake with Israel after the Lord had spoken with him Moses desired to see it in that he said Lord if I have found grace in thy sight let me see thy face but the Lord would not and said thou shalt see my back part for none can see my face 5. Now the Eye of God was in Moses and in the Saints they have seen and spoken in the Spirit of God and yet had not the through-vision of the Spirituall birth in them save at times onely when God would worke wonders as by Moses when he did the wonders in Egypt then the Divine Magick was open unto him in manner and wise as in the Creation 6. And this was even the fall of Lucifer that he would be a God of nature and live in the transmutation and this was even the Idolatry of the heathens in that they understood the Magicall birth they fell from the onely God unto the magicall birth of nature and chose unto themselves Idolls out of the Powers of nature 7. For which cause the creation hath remained so obscure and God hath covered his children in whom the true light shone with tribulation that they have not been manifest unto themselves Seeing Adam also according to the same lust did imagine to know and prove the Magick and would be as God so that God permitted him that he defiled his heavenly Image with the vanity of nature and made it wholly darke and Earthly as Lucifer also did with the Centre of nature when he of an Angel became a Devill 8. Therefore I will seriously warne the Reader that he use the Magick aright viz. in true faith and humility towards God and not meddle with Turba Magna in a Magicall manner unlesse it conduceth to the honour of God and Salvation of mankinde 9 For we can say with truth that the Verbum Fiat is yet a Creating albeit it doth not create Stones and earth yet it Coagulateth formeth and worketh still in the same Property All things are possible to nature as it was possible for it in the beginning to generate stones and Earth also the Stars and foure Elements and did produce them or worke them forth out of one onely ground so it is still unto this day by the strong Desire which is the Magicall ground All things may be effected if man use nature aright in its order to the worke 10. All Essences consist in the Seven Properties now he that knoweth the Essence he is able by the same Spirit of that Essence whence it is come to be an Essence to change it into another forme and likewise to introduce it into another Essence and so make of a Good thing an Evill and of an Evill thing a Good 11. The Transmutation of all things must be effected by i i i Assimulation or likenesse Simility viz. by its owne native Propriety for the Alienate is its Enemy like as man must be regenerated againe by the divine Essentiality in the Simility by the simility in his holinesse of the divine Essentiality which he lost 12. And as the false k k k Magus or Magician Magist woundeth man through Inchantment with the Assimulate and through the desire introduceth Evill into his Evill viz. into the Assimulate and as the upright holy faith or divine desire also entreth into the Assimulate and forfendeth man so that the false desire takes no place 13. Thus all
it the Centre of the Stars it is the Centre of the Powers the Cause that the Powers of the Stars doe Act in the Essence it openeth their Powers and giveth its Power into them as a heart of the Powers and they mutually rejoyce in its Essence that they are moved to act or desire in its Essence 33. And even here lyeth the great Mystery of the Creation viz. that the internall viz. God hath thus manifested himselfe with his Eternall Speaking Word which he is himselfe the externall is a Type of the internall God is not alienate in him all things live and move each in its Principle and degree 34. The outward Properties dwell in themselves in the externall viz. in the expressed Word and are wholly externall they cannot in their owne strength reach the Powers of the holy world onely the holy world penetrates them it dwelleth also in it selfe but in the Punctum of Sol the eighth Number is open viz. the Eternall Nature the Eternall Magicall fire and in the fire the Eternall Tincture which is the ninth Number and in the Tincture the Cross where the Deity manifesteth it selfe which is the tenth Number and m m m Or frâ— beyond this manifestation is the Eternall understanding viz. the ONE that is God JEHOVAH viz. the ABYSSE 35. Not That God is divided or a far off onely we speake of his manifestation from what Ability and Power the Sun hath its shining Lustre that the same is immutable so long as time endureth namely from the Lustre of the fiery Tincture of the Eternall Spirituall Magicall fire 36. For its Lustre or shining light hath a degree of a more deep Originall then the externall world hath manifest in it selfe this the wise heathen have observed and Adored it for God seeing the True God who dwelleth without all Nature in himselfe was not konwn unto them CHAP. XII Of the six dayes Workes of the Creation 1. THat God hath created Heaven and earth and all things in six dayes as Moses saith is the greatest Mystery wholly hidden to the externall Reason there is neither night Morning or Evening in the Deep above the Moone but a Continuall Day from the beginning out of the outward world even to the End of the same 2. And albeit the Creation was finished in such a time as in the length of six dayes yet the dayes-workes have a far more Subtle or abstruce meaning for the Seven Properties are also understood therewith Six whereof belong to the Active Dominion to good and Evill and the Seventh viz. the Essence is the rest wherein the other properties rest which God hath expressed and made visible 3. We have in the Dominion of the Planetick Orbe the figure how the six properties of the Active life which rest in the Seventh have in six dayes introduced and manifested themselves out of the inward Spirituall world in an externall visible world of foure Elements for the Planetick Orbe hath its rise from the Punctum of Sol for there was the Royall Place of the Hierarchies of which the whole Circle between the Stars in the internall and externall is a Member or Corpus 4. But seeing the Prince of the Hierarchies when he sate in the Heavenly Essence in the rest did fall and Aspired for the Centre of the Eternall nature he was cast into the darknesse and God by his motion created him another Prince out of this Place but without divine understanding for a Ruler of the Essence and that is the Sun 5. From this Place proceeded in the Divine Motion the Seven Properties of nature understand the Planets which governe the Essentiall Beeing in Good and Evill in which Essence Lucifer sate and whence he was cast and lost his Dominion in the Essence and as the Seven Properties have their Dominion in the beginning of Each day in the weeke even so were the six dayes-workes of the Creation 6. For Lucifer forsooke the Rest of his Hierarchies and entred into the Eternall disquietnesse now God hath created all things of this world in six dayes and rested on the Seventh day from the Creation which is n n n Dies Saturni vel Sabbathi Saturday according to the Scripture that is from the day of Rest understand from the Eternall day of Rest he hath moved himselfe to the Creation and in the first forme of nature he began the first day that is he hath brought it forth out of the Impression and moved himself with his Word this was the most inward motion according to the Speaking Word of Power 7. Then began in the expressed Word Sunday that is the Paradisicall Day where the Powers did mutually worke in each other in great holinesse and glory for on Sunday the Enkindled Sulphur and Salniter of the Earthly Property was created out of the great deep of the whole Hierarchie out of the Spirituall worlds into a o o o Or Lump Masse which is the Terrestriall Globe and put forth out of the Austere Property of the first forme of Nature 8. Even then began the first houre of the first day and the Power of Nature did mutually rule in great joy in the expressed Word out of which Power of joy the Sun was created on the fourth day in the Princely Place so that this Power whereout the Sun was created ruled the first houre of the beginning of the world and so it began its Dominion which continueth even unto the End of the world and therefore the Sun ruleth the first houre on Sunday and the day is rightly so called 9. The words of Moses concerning the Creation are exceeding clear yet unapprehensive to reason for he writeth thus In the beginning God created Heaven and Earth Gen. 1. v. 1 2 3 4. and the Earth was desolate and voide and it was darke upon the deep and the Spirit of God moved upon the water and God said let there be light and there was light and God saw that the light was good and God Severed the light from the darknesse and called the light Day and the Darknesse Night and p p p The Evening and Morning were the first day out of the Evening and morning was the first Day 10. The whole Understanding is coucht in these words for the beginning is the first motion which came to passe when Prince Michael fought with the Dragon when he was spewed out with the Creation of the Earth for even then the Enkindled Essence which with the Enkindling did Coagulate it selfe into Earth and stones was cast out of the internall into the externall 11. And he viz. the Dragon fell from Heaven viz. out of the holy world upon the wrath of the Earth as lightning as it is written I Saw Sathan fall from Heaven as lightning saith Christ moreover it was wholly darke in the deep above the Earth and the Austere enkindled wrath was manifest for Hell was prepared for him whereinto he fell viz. into the Great darknesse of the first Principle
nature and it is manifest onely in one sole Property else if the whole nature were manifest in each thing then all things and Essences would be but one thing and Essence and therefore God hath by his Speaking Word moved the Sulphur Salnitri according to the properties that the distinct Severation might be manifest and this manifestation is a Mercurius for the the Eternall Speaking Word which is called God hath manifested his voice or will through nature 10. Therefore the whole Astrum is a pronounced voice or breathed tone of the Powers an expressed Word which doth againe give forth from it selfe its spiration and speaking out of the Properties it is an Eccho out of Gods Love and Anger out of the darke and light world 11. i i i Next the Stars After the Astrum are the foure Elements which also have their Originall out of this fountaine which also have their mutuall Spiration or outbreathing they also speake forth their properties out of themselves and they are as a Body of the Stars for they speake or breath forth from themselves a corporeall Essence and the Stars doe breath forth a Spirituall Essence and this twofold Essence ruleth mutually in the visible world as body and Soule 12. And we give you this rightly to understand in each Element there lieth a whole Astrum the fire hath a whole Astrum in it and also the aire wrter and earth but it is not manifest in them therefore God hath enclosed or encircled the Place of this world with a manifest Astrum that it might enkindle the other Astrum in the foure Elements that the manifest Astrum might worke in the hidden Mystesterie viz. in the Astrum of the foure Elements and procreate wonders for so a wonderfull figure and Property may be produced out of a thing which otherwise is impossible for nature to doe in its owne naked Selfe 13. Also we are to know that there is an Astrum in the divine Magick which is the fountaine of the Eternall Minde of the Abysse whence nature and all Essences are arisen likewise there is an Astrum in the manifest heavenly world and also an Astrum in the darke hellish world and these k k k Or Constellations Astrums are but one onely Astrum but they are Severized into distinct degrees and Principles that which is in the outward world open and manifest in the Figure the same is manifest in Power in the Spirituall world and not in formes 14. And we understand that the Verbum Fiat on the fourth day moved the fourth Property of nature viz. the fift Essence and opened it out of the Sulphureous property out of the fire flagrat viz. out of the third Property and thus an Astrum became manifest in the Aire which are the visible Stars and an Astrum in the fire which is the rationall life of all Creatures and an Astrum in the water which is the vegetative life and an Astrum in the Earth which is the wrathfull Earthly life 15. The Fiery viz. Astrum giveth Soule and the aiery Spirit the watry affordeth the mansion of the soule and the Spirit viz. bloud wherein the Tincture of the fire and light dwelleth and the Earthly giveth flesh and every of the foure Astrums giveth a Spirit and body according to its Property onely God hath thus associated one unto another that the one might be manifest in the other and be joyntly together one body like as all the foure Elements are onely one Element but they divide themselves into foure Properties according to the Centre of nature 16. These foure l l l Constellations Astrums doe procreate out of themselves their Officer viz. the outward nature that is the Soule of the outward world as a constantly enduring Minde wherein lieth the Omnipotency as a manifest great Mystery in this Officer God hath awakened and raised a King or as I might set it down by way of Similitude a nature-God with six Counsellers which are his assistants that is the Sun with the other six Planetick Stars which were spoken forth out of the seven Properties out of the place of Sol and in the Speaking were introduced into a rouling Sphear according to the Property of the Eternall Generation in the Centre of nature and this was opened in seven degrees out of the birth where the first degree of the motion in the light of nature from the inward Spirituall fire and light world was the Sun which receiveth its Lustre from the Tincture of the inward fire and light world it standeth as an opened Punctum to the fire-world 17. And with the Spiration the sixfold life of the six degrees of the dayes-workes and formes of the Centre came forth externally and Severized it selfe after the kinde and nature of the eternall birth as first Venus which is the water-Source out of the meeknesse out of the mortification in the fire which is a desire of meeknesse m m m By reason of from the fire for the fire enkindleth the meeknesse whence is desirous this is now the love-desire according to the Spirit and according to its Essence it is water which water in the metalls affordeth the noble Corpus Solis 18. This Venus being shee as to her owne naturall right is mortified to the fire is submissive and giveth the holy water understand as to her own peculiar Property n n n Water which is holy in the Spirit and yet in the Essence it is captivated in the wrath where it giveth the materiall water according to the deadly property it giveth body unto all the Seven Metalls and Essence to all the six Planets which we see in the metalls for each Planet maketh its Essence in its Property according to it selfe as the Sun in gold the Moone in Silver Jupiter in tin Saturne in Lead Mercurius in quicksilver Mars in Iron and yet it is the Essence of the onely Venus Property but they give their Power and Spirit into it and hold the body for their owne being they rule the same 19. This Venus Property in the place of Sol sunck downewards in the first Egresse and the fire-Source above it is Mars and out of Venus Property beneath the heavie Sound and that is Mercurius out of the Sulphur Salnitri through the water and upwards out of Mars the power of the fire and light that is Jupiter and beneath from Mercurius the Essence of the desire where Venus comprehends the Essence in her fiery desire as a body of the Powers that is Luna and above Jupiter Saturnus viz. the expressed Impression of the first forme of nature 20. These Properties were spherated in the Spiration in manner as the birth of nature is in the Essence which the Verbum Fiat received and amassed into a body and ordained it for dominion unto the foure Astrums over which he hath appointed Angelicall Rulers as a Supreame Counsell which we give onely a hint of heere being we have spoken thereof at large in another place CHAP.
Element whence the foure were expressed and understand the outward man for the outward world with the Stars and foure Elements viz. fire aire water and Earth and also for the outward Tincture which is lincked with the inward in the holy expressed Word and is onely Severed by a Principle where also the inward putteth forth an externall life the inward is holy and the outward life or Principle in the Tincture were likewise holy if the Curse were not come into it by reason of the awaked vanity yet if the vanity be Severed * * * Or from by the Tincture then it is holy and a Paradise which shall open it selfe at the End of this world 14. And Moses saith further God breathed into man the breath of life and he became a living Soule this signifyeth the living Speaking understanding Spirit out of all the three Principles viz. out of the inward fire-world which is manifest through the darke world and out of the holy light-world and out of the outward Aeriall world this is the Soule 15. The inward fire-breath is the true Eternall Creaturall Soule and the Lights-breath is the true understanding Spirit of the soul wherein it is an Angell and the outward air-breath is the rationall Soule in the vegetative bestiall life wherewith man ruleth over all the Creatures of this world 16. As the onely understanding of the Abyssall unsearchable Deity hath manifested it selfe with three Principles so likewise he hath breathed in the true life out of all the three Principles into the Created Image the body is a limus of all beeings and the Soule is the expressed Word viz. the Power and understanding of all Essences viz. the manifestation of the divine Understanding 17. The Spirit of God hath inspired or given in it selfe from the properties of all the three Principles into the Created Image viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers or as I might set it down he hath inspoken it viz. the Egressed Sound or expressed voice of the understanding which through the motion of God did Educe and manifest it self through the Eternall and Temporall nature the same Spirit God did again in Speake or as the Text in Moses hath it breath in to this onely Image for a Ruler of the body and all other Creatures 18. And the Soul in its reall life and understanding consists in three Kingdomes the first is the Eternall nature viz. the Potent might of Eternity the dark and fire-world according to which God calleth himself a strong zealous Angry God and a consuming fire in which the Devill hath wholly plunged and diabolized himself 19. The Second is the holy light-world where the Eternall understanding hath displayed it self through the fires-sharpness in the light of the great fiery Love-desire and turned the wrathfuâ—l dark and fiery property to a Kingdome of joy which is the true manifestation of the Deity and it s called the holy heaven of the Angelicall delight and blisse 20. The third Kingdome or world is the outward Astrall and Elementall Kingdome viz. the aire with its domineering Constellation wherein all the five outward Constellations rule viz. the Superiour and the inferiour of the foure Elements out of which constellation the five Senses take their Originall wherein the vegetable and reasonable life consisteth this is the animall or bestiall Soule which ruleth over all the creatures of this world so also over all the outward heavens or Constellations and over all the Earth or Essences of the outward world 21. Understand it thus the fire-breath out of the first Principle ruleth in its Originall viz. in its own mother whence the Spirit of God amassed or moulded it viz. in the Centre of the Eternall nature in the Might of the darke-and fire-world and it is the Cause of the light life and also of the air-fire if that were not none of the other would be neither 22. And the lights-breath ruleth in the Second Principle viz. in the holy Kingdome of the manifested Power of God which is the Mansion of the holy Spirit of God the Temple of God viz. in the heavenly holy Essence understand in the holy Spirituall body of the holy Pure Element which with its properties standeth in equall weight and measure as a fit prepared Instrument of the Spirit wherein he manifesteth Gods wonders out of the Eternall wisdome and introduceth them into the melody of joy viz. into the holy harmony of the Eternall Speaking Word of God into the divine Kingdome of joy viz. into the manifestation of the divine Powers in which the holy Spirit is the true Musician 23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world viz. over the outward Mystery of time and manifesteth its mother which is brought forth out of Eternity into a time to the Contemplation of the Wonders of the wisdome of God 24. And yet they are not three Souls but onely one yet it standeth in three Principles viz. in the Kingdome of Gods Anger and in the Kingdome of Gods Love and in the Kingdome of this world and if this were not then it could not be said the soule went into heaven or hell if a a a Heaven or Hell they were not in it when the Air viz. the outward Kingdome of time doth leave it then is the Soule manifest either in the dark fire-Kingdome of God or in the holy Kingdome of light in the Love-fire of the Power of God whereunto it hath given up it selfe in this life-time therein it standeth when it foregoeth the outward life 25. And we are in no wise to thinke that the soule is God himsâ—lfe who is neither nature nor Creature also dwelling in nothing save onely in himselfe and yet dwelleth through all things and is neither fâ—r off or nigh unto any thing but b b b The soule it is the expressed Word the Formed Word it is the Spirit and the life of the three Principles of divine manifestation but if it were God then it were immoveable uncontrouleable and no judgement could passe upon it 26. But a judgement may passe upon it if it departeth out of that Order wherein God introduced it in the beginning if it goeth out of the divine harmony out of the Order of the manifested word of Gods Power if it doth manifest or produce another will in it selfe viz. other properties out of the Strong Might of the Eternall nature 27. The whole man with body and Soul is threefold and yet but one onely man the body is out of a threefold Essence and the Soul is out of a threefold property of the Spirit an example thereof you have in the fire light and aire the fire hath another property then the light and aire have the fiery body is the Eternall
did annoy him as a Tincture penetrates a body and preserves it from sickness and as the warmth of the Sun defends the body from cold so likewise the highest Tincture of the fire and light viz. the holy Power of the inward spirituall Body penetrated the outward Body of flesh and bloud and took every outward Elementall properry as also the limus of the Earth into its preservation or protection 12. For as there was a Temperature in the body of the inward and outward man so likewise there was nothing without the Body that could either destroy or annoy this Temperature as Gold indures in the fire and as a Tincture penetrates all things and yeelds or gives way unto nothing so likewise man was not subject unto any thing save onely and alone to the onely God who dwelt through him and was manifest in him with rhe Power of the holy Essence and this was an Image and likenesse of God in whom the Spirit of God inhabited 13. Reason will understand us amiss and say I speak of a twofold man but I say no! I speak onely of one onely man which is a likenesse according to God viz. according to the manifested God according to the expressed Formed word of the divine Power of divine understanding 14. As all things are in God d d d Text in Essence Essentially and yet he himselfe is not that very Essence and yet that Essence ruleth every Essence according to its Property so likewise the inward spirituall man is an Image of the formed Word of divine Power and the outward an Image of the inward viz. an Instrument of the inward as a Master must have an Instrument wherewith to finish and performe his work so likewise the outward man from the limus of the Earth and foure Elements with its outward Constellation is onely an Instrument of the inward wherewith the inward frameth and maketh what the inward Spirit of the soul willeth 15. As we see that the Will is the Master in all purposes and undertakings and see further that the inward man hath divine will and desire but the outward a bestiall will which is so by reason of the fall the whole man is but one onely man but his property lyeth in Sundry degrees according to the inward and outward heavens viz. according to the divine manifestation through the Seven Properties of Nature Of the Creation of the Seventh Day 16. GOd created all things in six dayes out of the Seven properties and introduced the six dayes workes of the manifestation of his Creature into the Seventh wherein every life should worke as in one body for the Seventh and first day belong mutually to one another as one for the six properties of the Eternall nature are all couched in the Seventh as in a e e e Operate or work-house Structure of the other six the Seventh Property is a Mysterie or Essence of all the other and out of the Seventh day the first day hath taken its Originall and beginning Seventh Day Saturnus 17. FOr on the Seventh day viz. Saturday Saturne hath his dominion the first houre of the day in the Planetick Orb which is a figure of the Seven-fold Generation of the Eternall nature for like as the first forme of the Eternall nature is the Astringent desire viz. the Fiat which in the desire impresseth the Free Lubet which is as a thin nothing in the Eternall will of God in the divine understanding and introduceth it into a Spirituall Essence in which Desires Essence all the properties doe arise as is above mentioned 18. So likewise Saturne or the Seventh Property of the Seventh day is the Rest or mansion of the other six dayes works wherein they worke as a Spirit in the body the Seventh Property standeth still as a senceless life 19. But that now Moses saith God rested on the Seventh day from all his workes and sanctified the Seventh day for rest this hath a very peculiar Emphaticall deep meaning and yet it were but plaine and child-like if we were in Paradise and dwelt in the Sabbath understand it thus 20. Out of the Verbum Fiat viz. out of the divine Word and out of the divine desire which is the Fiat in the Word wherewith the Word formeth it self or introduceth it selfe in the Spirituall Essence to the dark fire-and light-world the six properties of the Eternall and Temporall nature proceeded and each hath introduced it selfe into a sundry degree of a sundry Property which degree may be called a Heaven or a Magicall Spirituall-Constellation 21. For each Property is a Spirated Essence viz. a Heaven for * * * Text Himmell expounded in the Language of Nature Heaven Himmell doth properly and exactly denote and signifie in the language of nature a Spiration or formation where the Fiat formeth what the Word Speaketh or breatheth forth and thus the Spiration or Speaking was introduced into six degrees or dayes-works 22. Each Spiration continued a time viz. the length of a day and night in the formation and Conception and each property of a day was mutually spoken or breathed forth out of the other even unto the Sixt in which the Formed word was manifest which in the fift form viz. in the Love-desire did receive its Aspect or illustration through the fire from the light and Amassed or formed it self in the sixt forme of nature in which formation the Image of God man was Created as an Image of the formed Word which God introduced into the Sabbath viz into the Seventh day understand into the Verbum Fiat viz. into the first divine desire to nature wherein Paradise and the Eternall Day was 23. For in the Seventh Property lieth the Eternall day whence the dayes of Time are proceeded and the Ancient have called it f f f As to the word Sun Evening or the Evening of the Sun In our English Saturday Sonabend but it is rightly called g g g The Evening of reconciliation or Saving day Suhnabend wherein Gods Love doth appease and Atone the Anger as when the six properties in the Operate doe enkindle themselves in the Impression in the wraths property they are atoned and reconciled in the Seventh property viz. In the manifested holy power of God in the Love-desire which holy power manifesteth it selfe in the fift and sixt Property and doth encircle the Operate of all the rest as an holy heaven and so are introduced into one onely Essence wherein they Rest as in the h h h Text in verbo Domini Word of the Lord which hath introduced it self with the Seven properties into Nature and Essence and thereof Moses speaketh rightly God rested on the Seventh day from all his works and hallowed the Seventh day 24. Understand it heere aright God Rested with his Formed Word which he first introduceth into darkness and fire viz. into the first Principle according to which he is called a Consuming fire in the Second Principle viz. in the formed holy
Word where he educeth himself through the fire in the light in the love-desire viz. in the holy Fiat and resteth Eternally with his manifested Word therein his Rest therein is a Dominion of joy where the Anguish-Source of Gods wrath of the Eternall nature is changed into a divine Kingdome of joy 25. And this Rest is the holy heaven in the Naturall heaven where time worketh in it self and setteth forth its operate for the day of Rest viz. the day of Separation where at the end of the dayes of this world the evill shall be Separated from the good and each thing shall possess its owne heaven viz. the property of its originall or sourcive Spirit whence it was Generated 26. But in this time Gods Love and Anger must mutually work in one another and manifest the Wonders of God both according to the fire and light world and the Verbum Domini resteth in the Seventh manifestation of the properties and shineth with its i i i And vertue power into the operation of the Six dayes viz. into the six properties and affordeth ayd and help to every life 27. In the seventh property all things are brought into their End viz. into the first day of the beginning of all Essences for the Seventh day viz. the Seventh property of the Eternall nature is the transparent Glassy Sea before the throne of the Ancient in the Revelation whence as out of k k k Ex Mysterio Magno the Grand Mystery this world was created into sundry Peculiar heavens and formes and Formed in the Verbum Fiat the Seventh day was from Eternity without and beyond all Time for it is the Formed Word of the Divine understanding in it the Eternall wisdome of God is manifest viz. the Powers and Wonders of the divine understanding in which the Deity worketh CHAP. XVII Of Paradise 1. MOses saith that when God had made man that he planted a Garden in Eden and there he put man to till and keep the same and caused all manner of fruits to grow pleasant for the Sight and good for food and planted the Tree of Life also and the Treee of knowledge of good and evill in the midst 2. Heere lyeth the vaile before the face of Moses in that he had a bright shining Countenance that Sinfull Israell cannot look him in the face for the man of vanity is not worthy to know what Paradise is and albeit it be given us to know it according to the hidden man yet by this description we shall remaine as dumb to the Beast but yet be sufficiently understood by our fellow-schollars 3. The Garden Eden was a place upon the Earth where man was Tempted and the Paradise was in heaven and yet was in the Garden Eden for as Adam before his Eve was made out of him before his sleep was as to his inward man in heaven and as to the outward upon the Earth and as the inward holy man penetrated the outward as a fire through-heats an iron so also the heavenly Power out of the Pure Element penetrated the foure Elements and sprang forth through the Earth and bare fruits which were heavenly and Earthly and were qualifyed sweetly Tempered of the divine Power and the vanity in the fruit was held as it were swallowed up as the day hideth the night and holdeth it captive in it self that it is not knowne and manifest 4. Paradise was nothing else but the Seventh dayes property the heavenly Essentiality of the second Principle is couched or shut up in the Earth the curse of God hath hidden it it budded in the beginning of the world through the Earthly Essentiality as the Eternity is in the time and the divine Power is through all things and yet is neither comprehended or understood of any earthly thing in selfehood 5. But in Paradise the Essence of the divine world penetrated the Essence of time as the Sun penetrates the fruit upon a tree and effectually works it into a pleasantnesse that it is lovely to looke upon and good to eat the like also we are to understand of the Garden in Eden 6. The word ‖ ‖ ‖ Ede expounded according to the Language of Nature Ede is nothing else but what Moses saith of the Earth that it was * * * Void eed and empty that is it should not manifest its Might according to the wrath of vanity it should be still as a mother to bring forth for the internall would rule through the externall as the Spirituall world through time heaven through the Earth the Earth was empty without fruit but the heaven was its husband which made it fruitfull and bare fruit by it untill the Curse where heaven did hide disappeare or withdraw it self from the Earth 7. The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world but seeing God knew well that Adam would fall therefore Paradise sprang forth and budded onely in one certaine Place to introduce and confirme Man therein whom albeit God saw that he would again depart thence he would againe introduce thereinto by Christ and establish him anew in Christ to Eternity in Paradise 8. For Lucifer poysoned the first Paradise with his false and wicked desire therefore God promised to regenerate it anew in Christ for the seventh day which God appointed for Rest is nothing else but Paradise regenerate anew in the Spirit of Christ in the humane property wherein the poore soul shall rest Eternally from the Source of the six dayes-workes viz. of the six properties of the life 9. Also it is the Seventh time or manifestation of God in which the Mystery of Gods Kingdome shall be finished when it shall be againe Pure in the place of this world when heaven shall be again manifest in the world and the Devill driven out with his l l l Text evill Essence wickednesse whereinto no unclean thing shall any more enter for this world in which Adam was before his Eve must againe returne as it was before the Curse in which Righteousnesse shall rule but the vanity shall be purged away through the fire of Gods Anger and given to the dark world 10. But that Moses saith the Tree of life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of good and Evill Heere lieth the vaile before his eyes that the earthly Sinfull man cannot behold him for he is not worthy of it for his earthliness in the Curse of the bestiall vanity shall not inherit Paradise 11. The precious Pearl lieth in the knowledge of the difference of the two Trees and yet it is but onely one but manifest in two Kingdomes for the Tree of life standeth wholly in the midst of the Garden for it standeth in two Principles in the midst viz. in the holy world between the Eternall dark world of Gods
anger where God is an angry zealous God and a Consuming fire and the outward visible world 12. The holy Power of God in the Tree was the middlemost Kingdom and Paradise was the outermost Kingdom for the middlemost penetrated the outermost and manifested it self with the outward this was the Knowledge of the Good which Adam should have as little known in its Originall as the Evill he was created for an Instrument of God with whom God would manifest his wonders in figures he should onely keep a child-like minde and be resigned unto God 13. Now the Tree of the Knowledge of evill was the dark world which also was manifest on this Tree likewise the vanity as m m m As at this Day now it is all earthly fruit was manifest therein therefore Moses distinguisheth the Tree and saith the Tree of life thereby he understandeth the property of the Eternall life in the Tree viz. the Second Principle and by the words of the Tree of the Knowledge of Good and Evill he n n n Or meaneth understandeth the wrath of the Anger of God which was manifest by the Essence of the outward world in earthlinesse in this Tree of which Adam should not eat for he should o o o Or eat have eaten with the inward mouth and not with the Earthly desire but with the heavenly for he had such fruit growing for him which the inward mouth could enjoy indeed the outward mouth did also eat thereof but not into the wormes Carkasse 14. For as the light p p p Avalleth swalloweth up the darknesse so the celestiall swallowed up the Terrestriall and changed it again into That whence it proceeded or as the Eternity swalloweth up the Time and in it is as a nothing so likewise there were two Centres in Adams mouth for the Kingdom of God stands in Power and Adam also before his Eve stood in the Kingdome of God for he was male and female with both divine heavenly Tinctures and neither the Fires or Lights Tincture or desire should be manifest in him for they should stand in Equall weight in the true Temperature resigned q q q Or to in God 15. But in the Tree of the Knowledge of good and Evill the properties viz. of Gods Love and also the earthlinesse as it is at this day in the Curse were peculiarly manifest each in it self and did eagerly put themselves forth that is they were departed out of the likenesse out of the equall harmonious Accord and all the three Principles were each of them in an especiall manner manifest in this Tree and therefore Moses calleth it the Tree of the knowledge of good and evill 16. Reason saith wherefore did God suffer this Tree to grow seeing man should not eat thereof did he not bring it forth for the Fall of man and must it not needs be the cause of mans destruction This is that about which the high schooles contend and understand it not for they goe about to seek and apprehend the inward in the outward and it remaineth hidden and dead unto them they understand not what Man is 17. Man was created out of all the three Principles and was placed in the principle in the properties of the inward and outward world in equall number weight and measure none of the Principles did exceed the other there was an agreeing harmony the Divine light temperized all the properties so that there was a mutuall melody and play of unanimous Love between them 18. The Fiery dark world rejoyced in the holy light-world and the light-world in the outward world as in its manifestation again the outward world joyed it selfe in both the inward worlds as in its life and there was a meer pleasing harmonious will pleasure and sweet delight between them the Mercury viz. the Sounding hearing and feeling life viz. the manifestation of the divine Word in the Fiat did mutually penetrate all Essences in a very exceeding joyfull Property 19. The property or essence of all the Three worlds reached r r r Or set their desire upon the light with the desire after the light and in the light the expressed Word was holy this holy word gave its power and vertue to the Sound of the inward dark fireworld and also into the Sound of the outward Elementall world viz. it gave it selfe into the inward fiery Word or life and also into the outward earthly life 20. Thus the holy divine World was predominant through all the three Principles of the humane Property and there was an Equall Accord and no Enmity or opposite will was manifest betwixt the Principles but a meer harmonious affection and inclination of will pleasing relish ravishing melody sweet Smell a friendly smiling and most pleasant Aspect a meek and kinde sence and mutuall fruition of delight 21. For Man was on the sixt day taken and created unto a divine likenesse and Image in the sixt manifestation of the Seven properties of the divine harmonious manifestation in the Expressed Power which hath diffused and manifested it selfe through the fift property viz. through the fiery Love-desire his true lifes-Centre was the fift property of the Eternall nature viz. the fiery Love-desire which held the Fire and darknesse hidden or shut up in it self and used it to its joy and delight 22. But it is very needfull for us to understand aright in this place whence the desire to fall away from the Equall Accord did arise both in the Hierarch Lucifer and also in Adam the second Herarch or Royall Prince in the Divine Image 23. When the Eternall Onely God once moved himself through the Eternall Spirituall nature viz. in the Eternall great Abyssall Mystery and Comprized or amassed this Mystery into a Circumference or Place to manifest his great wonders and introduced the Eternall wisdome into a formall visible contemplation and manifested all the seven Properties of the inward Eternall Spirituall world and introduced them into a Creation of the Angells then all the properties were moved and affected and each desired to be in a Creaturall forme in the Place so far as the Verbum Fiat had s s s Or given it selfe in put it selfe forth to motion and manifestation 24. And the Angelicall Princes also with their Legions were taken and created out of the properties in the Verbum Fiat even from the first Centre where the Eternall Lubet betaketh it selfe into a desire and introduceth it selfe into nature unto the most externall manifestation each hierarchy in its heaven or Property 25. But being Lucifer was in his Creation or formation of the properties apprehended in the Principle of the Property where the Enkindling fire ariseth where the light is manifest thereupon he became so Aspiring in himselfe as the most Mighty Prince and being in the root of his Creaturall Originall he understood the great Magicall Constellation viz. the Mystery of the Ground of all beeings but yet in the dark property which yet was now
Evill wherein the dissolution of the outward life was manifest 39. For it was long of Adam when he was yet in Paradise when he lusted after vanity and brought his Imagination into the Earth viz. into that Essence whence the limus of the outward body was extracted and desired out of his mother to assay of the Enkindled vanity which the Devill had inflamed thereupon the Fiat drew him forth such a Plant out of the Matrix of the Earth whence also it had extracted Adams body so that Adams hunger had to eat 40. For the Essence in the Tree of the knowledge of Good and Evill and the hunger of the desire in Adam were alike what he desired was represented unto him by the Fiat Adams Imagination was the Cause of it 41. Reason saith wherefore did God suffer it to come to passe Christ said if you had Faith as a graine of Mustard-Seed and should say to this Mountaine be cast into the Sea it should be done I preethee was not the Souls spirit sprung forth out of the Great Divine Omnipotence out of the Centre of the Eternall Spirituall nature whence all Beeings were created and should it not then be potent 42. He was a fire-spark of Gods Might but when he was formed into a creaturall beeing of the Creatures he withdrew into Selfe lust and brake himself off from the Universall Beeing and entred into a selfefullnesse and so he wrought his own destruction and this he had had if Gods Love had not redeemed him 43. The Soules power was so potent before the vanity that it was not subject to any thing and so it is still powerfull if the understanding were not taken away from it it can by Magick alter all things whatsoever are in the outward worlds Essence and introduce them into another Essence but the vanity in the outward Aires Dominion hath brought a darknesse thereinto so that it doth not know it selfe the Curse of God hath cast the defiled childe into the dirt that it must pray for a Laver and must be in this life time it s own Enemy that it may learne to be humble and continue in the divine Harmony and not become a Devill CHAP. XVIII Of the Paradisicall * * * Dominion life or condition State shewing how it should have been if Adam had not fallen 1. I Know the x x x Or Sophist Sophister will heere cavill at me and cry it down as a thing impossible for me to know being I was not there and saw it my selfe To him I saw that I in the Essence of my Soul and body when I was not as yet I but when I was in Adams Essence was there and did my selfe foole y y y Negligently lose away my Glory in Adam but being Christ hath restored it againe unto me I see in the Spirit of Christ what I was in Paradise and what I am now in Sin and what I shall be againe and therefore let none cry it out as a thing un-knowable for although I Indeed know it not yet the Spirit of Christ knoweth it in me from which knowledge I shall write 2. Adam was a z z z A husband and also a wife Man and also a woman and yet none of them distinct but a Virgin full of chastity modesty and purity viz. the Image of God He had both the Tinctures of the fire and light in him in the Conjunction of which the own Love viz. the Virgineall Centre stood being the faire Paradisicall Rose-Garden of delight wherein he loved himselfe as vve also in the Resurrection of the Dead shall be such as Christ telleth us Matth. 13. and 22. that we shall neither marry nor be given in marriage but be like the Angells of God 3. Such a Man as Adam was before his Eve shall arise and againe enter into and eternally possesse Paradise not a Man or Woman but as the Scripture saith they are Virgins and follow God and the Lamb they are like to the Angells of God yet not onely pure Spirit as the Angells but in heavenly bodies in which the Spirituall Angelicall body inhabiteth 4. Seeing then Adam was created in Paradise to the Life Eternall in the Image of God and God himselfe breathed his life and Spirit into him therefore we can well describe him how he was in his innocency and how he fell and what he is now and shall againe be at last 5. If God had created him a a a Or for unto the Earthly corruptible miserable naked sick beastiall toilsome life then he had not brought him into Paradise if b b b God he had desired or willed the bestiall copulation and propagation then he would instantly in the beginning have created Man and woman and both Sexes had come forth in the Verbum Fiat into the division of both Tinctures as it was in the other earthly creatures 6. Every creature bringeth its cloathing from its c c c Or mothers body Dam but Man cometh miserable naked and bare in deepest poverty and un-ability and is able to doe nothing and in his arrivall to this world he is the poorest miserablest forlornest and most shiftlesse Creature amongst all kindes which cannot at all help himselfe which doth sufficiently shew unto us that he was not created of God unto this misery but d d d Or unto in his perfection as all other creatures were which Perfection the first man fooled away or lost by false lust whereupon God afterward in his sleep did first figurize him in the outward Fiat to the Naturall life in Man and Woman according to the Property of all earthly Creatures and hung upon him the wormes Carkasse with the beastiall members for propagation of which the poore soule is to this day ashamed that it must beare a beastiall forme on the body 7. Two fixt and stedfast Essences were in Adam viz. the Spirituall body e e e Or of from the Love-Essentiality of the inward Heaven which was Gods Temple and the outward body viz. the limus of the earth which was the mansion and habitation of the inward Spirituall body which in no wise was manifest according to the vanity of the Earth for it was a limus an extract of the good part of the earth which at the last Judgement shall be Severed in the Earth from the vanity of the Curse and Corruption of the Devill 8. These two beeings viz. the inward heavenly and the outward heavenly were mutually espoused to each other and formed into one f f f Text Corpus body wherein was the most Holy Tincture of the fire and light viz. the great joyfull Love-desire which did inflame the Essence so that both Essences did very earnestly and ardently desire each other in the Love-desire and loved one another the inward loved the outward as its manifestation and Sensation and the outward loved the inward as its greatest sweetnesse and joyfulnesse as its precious Pearle and most beloved
Spouse and consort and yet they were not two bodies but onely one but of a twofold Essence viz. one inward heavenly holy and one from the Essence of time which were espoused and betrothed to each other to g g g Or eternally an Eternall beeing 9. And the Magicall Impregnation or conception and birth did stand in this fiery Love-desire for the Tincture penetrated through both Essences through the inward and outward and did awaken or stir up the desire and the Desire was the Fiat which the Love Lubet or Imagination h h h Conceived tooke and brought into a Substance thus the likenesse of the expresse Image was formed in this Substance being a Spirituall Image according to the first As the Fiat had conceived and formed the first Image viz. Adam so also the likenesse was conceived out of the first for propagation and in this Conception also the Magicall birth was forthwith effected where in the birth the Spirituall body became externall 10. Understand if it had been that Adam had stood then the Magicall birth had been thus effected not by a sundry peculiar issue from Adams body as now but as the Sun through-shineth the water and rends or teares it not even so the Spirituall body viz. the birth had been brought forth and in its comming forth had become Substantiall without paines care and distresse in a great joyfullnesse and delight it had been in a manner as both seeds of man and woman doe receive in their Conjunction a pleasant Aspect even so also the magicall Impregnation and birth had been a Virgin-like Image wholly perfect according to the first 11. Which afterward when Venus's Matrix was taken from Adam and formed into a woman must be done through Anguish trouble smart pangs and distresse as God said to Eve I will multiply thy Sorrowes when thou conceivest thou shalt now bring forth Children with Sorrow and thy will shall be subject to thy Husband Wherefore because it was sprung forth from the Mans will Eve was halfe the Adam viz. the Part wherein Adam should have loved and Impregnated himselfe the same when as he stood not was taken from him in his sleep and formed into a woman therefore when Adam saw her he said she shall be called * * * Or Manness woman because she is taken out of man 12. Man should have walked naked upon the Earth for the heavenly part penetrated the outward and was his cloathing he stood in great beauty glory joy and delight in a childe-like minde he should have eaten and drunk in a magicall manner not into the body as now but in the mouth there was the Separation for so likevvise vvas the fruit of Paradise 13. All things vvere made for his sport and delight no sleep was in him the night was in him as the day for he saw with i i i Glorified illustrious pure eyes in k k k in his own genuine innate light peculiar light the inward man viz. the inward Eye saw through the outward as we in the other world shall need no Sun for we shall see in the divine Sight in the light of the Peculiar nature No heat nor cold had touched them there had also no winter been manifest upon the earth for in Paradise there was an equall Temperature 14. The Tincture of the Earth had been their delight and pass-time they had had all metalls for their play untill the time that God had changed the outward World no feare or terrour had been in them also no Law from any thing or to any thing for all had been free unto them Adam had been their chiefe Prince and they had lived in the world and also in heaven inhabiting in both worlds at once Paradise had been through the whole world 15. But seeing the divine Providence did well know that Adam would not stand being the earth was corrupted by its former Prince in that the wrath of God had moved it selfe and l l l Or tooke Amassed the Essence into an Impression therefore God created all manner of fruits and beasts also all sorts of m m m Or Soveraine healing Animalls vegetables and mineralls Medicines for the future sicknesse of man and likewise all kindes of meat that the man might have food and rayment also in this world 16. For he had determined to send another Prince by whom he would redeeme man from his sicknesse and death and purifie and purge the earth through the fire of God and introduce it into the holy being as it was when Lucifer was an Angell before it came into such a n n n Or Creaturall being creature 17. And Adam was created onely o o o Or in unto the divine Image which should be eternall and though it was known in the wrath of God that man would fall yet the p p p Or restorer Regenerator was also known in Gods Love q q q Text for to whom this Hierarchy should be given for a Royall Possession in Lucifers stead 18. But that the Fall * * * Or might not so much as appeare to arise from the divine decree might not proceed or come from the divine Appointment God made man perfect and created and ordained him unto Paradise and forbad him the false lust which the Devill stirred up through the limus of the earth in Adams outvvard body with his false Imagination and Hungry-desire 19. And Adam was before his Eve forty dayes in Paradise in the Temptation before God made the woman out of him if he had stood stedfast then God had so confirmed him to Eternity 20. But that I write of forty dayes contrary to the Custome and opinion of other writers is that we have certaine knowledge and sufficient ground of the same not onely by conjecture but from another knowledge of this also we will shew you the Types As first of Moses upon Mount Sinai when God gave him the Law this vvas done in forty dayes and Israel was tryed vvhether they would continue in divine obedience but seeing they made a Calfe and an Idoll and fell from God therefore Moses must break the first Tables of the Lavv signifying the first Adam in the divine Lavv vvho departed from it therefore the same vvas broken from him and he fell into the r r r Destruction breaking of his body as Moses brake the Tables in peece 21. And God gave Moses another Scripture or writing upon s s s Round baâ—l or Globe a Table of Stone which signifieth the Second Adam Christ who should restore the first and againe introduce his Law into his Table of the heart viz. into the life into the humanity and write it with the living Spirit in the sweet Name JESV thus the other Law was also written how Gods Love would destroy or break in peeces the Anger of which the Covenant in the Law was a type as shall be hereafter mentioned in Moses 22. The Second
his side and the halfe Crosse in the x x x Or skull Head which was the life's birth-Crosse whereon Christ destroyed death The Matrix of the heavenly part was in Adam y y y Or Magically Magicall that is moving in the Essence but the outward part of the outward world was made fleshie and both were mutually bound or espoused to one another as the Time with the Eternity the Holy part was in heaven and the heaven it selfe and the outward fleshie part was in the outward world in z z z in the matrix of the third Principle matriee mundi 16. Thus the Female property was in the Fiat extracted out of Adams Essence as his dearest Rose-garden and he kept the limbus celestiall and terrestriall according to the Eternall Fathers manifested Property viz. the fire-soules matrix's property and the woman kept the part of the Spirits Soules-property the woman had the Centre of the angelicall world in her disappeared part of the Soul-like property viz. the manifested Love-word viz. the fift property of the Eternall nature and the man had in his limbus the divine fire-world viz. the centre of a a a Or to of the light world the Centre of all beeings 17. The mans limbus which he kept when the woman was made out of him was the Fathers property according to all beeings and the woman out of or proceed from the man was the Sons property according to all beeings understand the heavenly part both of the limbus and matrix therefore Christ became man in the womans part and brought the mans part againe into the holy matrix so that the limbus and female matrix were againe one b b b Or person Image viz. a manly Virgin above and in all the three Principles as a creaturall formed God in whom the Eternall unformed God dwelt with universall fulnesse both in the formed and without the Formed divine creature or God-man for thus was Adam also before his Eve and so must we also be in Christ if we would be the Image and Temple of God 18. Now when the pregnant matrix was taken from Adam the woman was every way formed with such members for propagation as she is at this day and so Adam also for before vvhen Adam was Male and Female he needed no such members for his birth vvas Magicall his Conception moving in the Matrix was to be done through Imagination for the Fiat was manifest in him 19. And the bestiall wormes carkasse of the bowells with the formation of other inward Principall members pertaining to the earthly life was hung upon Adam in stead of the female Matrix and the like wormes-carkasse was also hung upon the woman in stead of the heavenly limbus that they might stuff in a deale of vanity and live like the Beasts seeing they did so eagerly lust after Evill and Good 20. Reason will object against me and say God created Adam in the beginning such a man and even with all members as he now is which notwithstanding it cannot make out or demonstrate seeing the soule is ashamed of this beastiall property also I would faine know of this selfe-full Reason whether or no such an Adam if he were created so miserable destitute naked and bare unto this beastiall life were created to eternall life without defect and also without need distresse and death and whether this Sinck or filthy carkase of earthly flesh and bloud were the Paeadise and Temple of God and how could he have been able to defend himselfe from hurt and ruine for such a beast-like man may be drowned in the water and burnt in the fire and also crusht to pieces with Rocks and stones 21. But if thou saist that God did vvell know that it should be so with Adam therefore he created him so at the very first Against this the Scripture declareth saying God created man in his Image yea to the Image of God created he him not to the beastiall Image what Sin would God have imputed or charged upon man if he had created him in a beastiall Image what then would the new birth availe him to what end then should he be borne againe The new birth containes in reall Summe this That the Angelicall Image must be borne againe which God created in Adam God formed Adam in the Image of God and though he knevv that he would not stand yet he appointed him the Saviour who should bring him againe into the first Image and therein establish him for ever 22. Novv it plainely appeares that Adam stood in the Divine Image and not in the beastiall for he knew the property of all creatures and gave Names to all creatures from their essence forme and property He understood the Language of nature viz. the manifested and formed Word in every ones Essence for thence the Name of every Creature is arisen 23. Now being he knew how the vvord of Power was c c c Text stood in the forme formed in every creature thereupon we cannot esteeme him d d d Or make a meer animall of him as the schooles in their brutish reason doe who understand not what Adam was before he lost the Image of God Beastiall he was vvithout doubt Angelicall for none other man shall arise but such an one as Adam was before his Eve God created him perfect but he stood not in the Proba whereupon it must now follow that God suffered him to fall into the outward Magick and ordained him to the Image of this world and set him into the naturall life viz. into the e e e Degeneration and Regeneration Corruption and new birth for in heaven there is neither Male nor Female but all one kinde in peculiar Love vvithout further propagation in an Eternall Confirmation 24. This therefore doth set forth unto us that Adam dyed in Paradise as God said unto him if thou eatest of the Tree thou dyest he dyed to the holy heavenly Image and lived to the awaked beastiall Image For now vvhen Adam did awake from sleep he was indeed still in Paradise for the vanity in the flesh and Soule did not yet actually and effectually worke and was yet dumb still and sencelesse untill they did eat of the forbidden fruit and then the earthly Dominion began to rise then the vanity awaked viz. the formes of the life each in its selfehood and forsooke severally their mutuall harmony and forthwith heat and cold fell upon them for the outward Image or being did assimulate or ensource with the inward and the heavenly Image at last quite disappeared which in Adams sleep and also in his awakening did yet live both in Adam and Eve but in a very obscure and impotent manner 25. Adam in his Perfection while he was man and vvife and had the magicall conception in him did amuse himselfe on or Imagine after the Beasts and introduced himself into beastiall lust to eat and generate according as the beasts doe and so likevvise the Fiat
which the Lord God had made Here the first question is whence its suttlety came that even the Devill would chuse to speake through its suttlety and deceive Eve Herein sticketh the Mystery 12. When God moved himselfe according to his Expressed Word in the Verbum Fiat according to both the inward worlds viz. according to Gods Love and anger according to the Eternall Nature of the darknesse and according to the Eternall nature and power of the light then all the properties in evill and good did n n n Or were brought into a Compaction amasse themselves for the Fiat was the Centre in all those properties as well as in those wherein the divine Power vvas manifest in holinesse now according as each centrall point was opened understand according as the Lubet to the manifestation of the Grand mystery of all beeings was in every punctum even so the Fiat viz. the first forme to nature did apprehend and bring forth an Ens or limus out of the earth and so also above the earth in each Magicall o o o Star Astrum according to the degrees of Severation and so in the same Ens there was a Spirit according to the same degree or magicall Astrum and the Fiat did figure and shape even such a body or corpus as the same Spirit was 13. Now being that Prince Lucifer did sit as an Hierach in divine pomp and would domineere in divine power in the fires-might above and in all and contemned Gods Love and humility and entred with his false desire into the Essence of the expressed Word in the Fiat as a p p p Or false Magician Jugler or wicked Impostor that would also forme and make according to his proud perverse will thereupon he infected that same Essence according to the darke worlds property which came forth also in the Fiat into a Compaction viz. into an Ens wherein evill and good are mutually linckt together For he viz. the Devill did as an Apostate rebellious Jugler desire the greatest suttlety proceeding from the Centre of nature and would domineere in the Revealed Magick in the Fiat 14. And out of the like Ens proceeding from this Infected Ens where Evill and Good was manifest in great Power the Serpent was created in the Fiat therefore Moses saith very right it was more subtill then all the beasts of the field for the Devills will viz. his desire which he introduced into that Ens whence it was created was in it it had the Devills suttlety and will and as the Devill was an Angell in the beginning and was from a good Essence and yet introduced himselfe into an evill one so likewise the Serpents Ens was good before the Devills infection before its creation but in the Devills desire it was brought into a property of subtlety and craft 15. For the Devills desire drew forth the Compunctive Stinging thorny sharp subtlety out of the Centre of nature and introduced it through the Enkindling of the fire into the Heavenly Salniter viz. into that property wherein he sate and was an Angell and heere that very craft came forth along in the same Ens into a Compaction in the Fiat 16. For the Serpents Ens was as to one part viz. as to the Heavenly a great Power as also there was a great Heavenly power in the Devill for he was a Prince of God and so he brought his extracted sublety and lies into a povverfull Ens desiring to play his enchanting feats thereby as a peculiar un-controulable God 17. This the learned Searchers of nature doe in like manner understand viz. that there lieth excellent Art and also vertue in the Ens of the Serpent if the Devills poyson be taken from it the greatest Cure doth then lie in it for the Healing of all fiery venemous hurts and distempers yea the best Antidote against poyson and all whatsoever hath the Semblance of a fiery poyson for therein the divine Povver lyeth in a fiery Hunger but hidden in the Curse of the Anger of God 18. As God doth dwell hiddenly in the Cursed Earth so likewise it is heere yet it is given to the wise Godly Searcher of the Art and he need not be astonished or afraid of the Curse for he shall rule in divine power in faith over all creatures if he were not so much captivated in a beastiall and proud manner in the Serpents Essence our sence and meaning might be opened unto him and he might here well finde the Arcanum or Secret of the world 19. This crafty Serpent vvas now in externall shew and Semblance an exceeding well-favoured comely handsome neat fine brave pretty beast accurately drest and set forth according to the pride of the Devill not that we are to conceive that the Devill was a creatour of the Serpent but the Fiat was manifest in it according to Gods great good power and also very potently manifest according to the power of his wrathfull Anger 20. This Serpent was a living figure of the Tree of Temptation like as the Tempting Tree was a dumb power or livelesse resemblance so the Serpent was a living power and therefore the Serpent applyed it selfe to this tree as to its likenesse even the likenesse of its Essence which the Devill saw and possessed the Serpent in the part of his infected and introduced poyson and armed its tongue and spake out of its great Subtlety to Eve so that she knew not the horrible Enemy and very hideous ugly Guest the Devill 21. And the Devill therefore brought the Serpent to the Tree of Temptation being he saw that Eve was taken much with beholding of the Tree and faine would eat of its fruit that so he might make Eve q q q Or forme strange Imaginations of pride in seeing the faire Serpent monstrous by the Serpent and the true eye-marke to reach the reall understanding of the Serpents deceiving Eve is this 22. Eve did now long after the fruit of the tree of the Knowledge of Good and Evill for Adam had introduced this lust into his Ens whence Eve was created but now the Command stood against it and she feared God and would not doe contrary to the prohibition therefore the Devill cunningly insinuated into the Serpents Ens viz. into the greatest Subtlety and yet craftily puts forth the great power and wit in the Serpents Essence that Eve might see and know how prudent wise and Subtill the Serpent was and hung there upon the Forbidden tree and it did it no hurt and she looked upon the Serpent and set her minde amusing after it in manner as a woman with childe doth amuse her selfe and strangely or monstrously forme her selfe in her minde and bringeth such a figure upon the childe even so did Eve amuse her selfe upon the wit and craft of the Serpent and also upon its nimble Agility and Art whereupon she longed to eat of the tree for the Serpent perswaded her by the Devills voice and speech and pretended that
Inheritance which we have received from Adam and Eve and that is the cause that the Body must Dye and wholly putrifie and entet againe into its first Ens for the Serpents Ens must be wholly done away it cannot inherit the Kingdome of God 56. The first Ens in the limus of the Earth which was coagulated in in the Verbum Fiat must be wholly renewed in the Spirit of Christ if it will possesse the Kingdome of God but if it remaineth captivated in the Serpents Ens it shall never be any more manifest understand the holy Ens which disappeared in Adam and was captivated in the Serpents Ens whereby Death came into the flesh 57. Therefore a man must consider what he speaketh thinketh and doth least he conceive his Thoughts in the Serpents Ens and frame a will in the Minde in the Ens of the Serpent for else the Devill doth set himselfe therein and hatcheth a Basilisk viz. an hellish forme in the word 58. For all wrath which is conceived in man for Revenge doth primarily arise in its Centre out of the nature and property of the darke world viz. in Gods anger and formes it selfe further in the Serpents Ens to Substance let it be what zeale it will if it brings it selfe into a wrath to its owne Revenge it is formed in the Ens of the Serpent and is devillish 59. And though the same were a Prophet and an Apostle and yet would bring himselfe in the wrath to his owne Revenge then this Substance is formed from the Anger of God in the Serpents Ens and goeth into the wrath of God and the Anger of God is therein zealous which oftentimes doth so stir up and forme it selfe in the holy children of God that * * * The Saints they must against their purposed will bring down the Turba upon the house of the wicked also upon his Body and Soule as may be seene by Moses upon Chorah Dathan and Abiram whom the Earth swallovved up so also by Elias in the Fire concerning the two Captaines over fiftie whom the fire devoured also by Elisha and many other Prophets 60. And there are many remarkable examples to be found concerning this in in the holy Histories how oftentimes the children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his warres and likevvise in Abraham how the zeale of God did enkindle it selfe in them that they in their spirit of zeale have oftentimes awakened the Turba magna in the Anger of God and raised great Rebukes judgments and plagues upon whole Countries as Moses in Egpit did with the plagues upon the Egyptians 61. But we must heere distinguish if the zeale of God should awaken it selfe in an holy man without his purposed will and give him the Sword of Gods anger such a one differs much from those who in their owne Thoughts contrive and plot in the wrath and introduce the Conceived or purposed will into the Serpents Ens and make it to Substance for that is Sin yea though the g g g The greatest Saint most holy man should doe it 26. Therefore Christ so emphatically and punctually teacheth us in the new birth Love Humility and Meeknesse and would that a Christian should not at all Revenge Note also not be Angry for he saith that whosoever is angry with his brother is guilty of the judgement for the Anger is a conception in the Serpents Ens which must be cut off by the judgment of God from the Good Being and whosoever shall say unto his brother Racha shall be in danger of the Counsell for the desire of * * * Or Revenge Racha ariseth in the Centre of the darke fiery wheele of the Eternall nature therefore in the fire-soule there is a forme of the fire word in manner of a wheele like a madnesse and the soules fiery-forme stands in the Racha as a mad furious wheele which confounds the Essence in the Body and destroyes or shatters in peeces the understanding for every Racha desireth to destroy Gods Image thus the soule hangeth on the wheele of the Eternall nature viz. on the Centre of the horrible Anxious birth as is before mentioned concerning the Centre of the birth of nature 63. Moreover Christ saith Whosoever saith to his brother thou foole shall be in danger of hellfire this is thus wrought when the Conceived will hath formed it selfe in the furious wrath of Gods anger and introduced it into the Serpents Ens then it standeth in the furious wheele as mad and if it doth now purposely goe on and so forme the word and casts or speaks it forth against its brother and enkindles in him also an hatefull enmity in the Serpents Ens the same burneth in his Expressed Word in the fire of Gods anger and he is guilty of it for he hath enkindled it in his Racha 64. Therefore said Christ if thou wilt offer thy Gift goe first and be reconciled to thy offended brother or neighbour for otherwise he bringeth his wrath into thy offering and withholdeth thee in thy desire towards God that thou canst not reach the holy Ens which else washeth away the Turba in thy Enkindled vanity 65. For the Word foole is in it selfe in the Essence nothing else but an enkindled wrathfull fiery wheele an outragious madness and he that so calleth his neighbour without a cause he hath brought forth a word in the fire-wheele in Gods wrath and is guilty of it for the forth-produced word is arisen out of the Ens of the Soule and Body 66. Every word vvhen it is formed doth first awaken its owne Ens whence it taketh its originall then it leads it selfe forth through the Counsell of the five Senses against its brother now whosoever useth such a wrathfull devouring fire-word against his brother he soweth into the Anger of God and is in danger to reape the fruit which he hath so sown when it springeth up and groweth 67. Therefore take heed and beware O Man what thou thinkest speakest or desirest to doe looke vvell alwayes in what zeale thou standest whether it be divine or onely of thy own poysonfull nature thou Father thou mother thou brother and Sister which proceed and come from one bloud from one Ens and mutually Assimulate each with other as a tree in its branches thinke and consider what kinde of Sound or tune thou introducest into the vitall Ens of thy fellow-twiggs and branches whether it be Gods Love-word or his Word of Anger if yee doe not destroy the introduced Evill againe with Love and introduce againe the Love Ens into the Anger to overcome and reconcile it then the Substance must come * * * Or before into the judgement of God and be separated in the fire of God as the Devill is Severed from the good Ens and so shalt thou oh wicked man with thy vvicked formed Word
which thou hast conceived out of the Ens of Gods Anger 68. And therefore God hath introduced his holy Word out of his deepest Love againe into the humane Ens being the same was introduced into Adam and Eve in the Anger that man might conceive or forme his will and doings againe in the introduced Love of God in Christ Jesus and in him destroy the wrathfull anger and therefore Christ teacheth us that he is the Gate which leads us into God that he is the way and the light whereupon vve may enter in to God and in him Regenerate or quicken again to life the holy Ens. 69. And therefore Christ forbids us to be angry and conceive our will and word in the Revenge but if any one did curse us we ought to blesse him and if any did strike us him we should not resist least our Turba should be stirred up in the new-borne Holy Ens of Christ and introduce the Serpents craft iniquity and Ens thereinto 70. But we should be as children in Love who understand nothing of the Serpents craft therefore we declare in divine Knowledge as a dear and pretious truth that all contention covetousnesse Envy Anger War false desire or whatsoever may be of the like name and nature doth take its originall out of the Centre of the h h h Or devoureing property or wolvish gulfe Revenge of the wrath of God out of the darke world and is brought in the Serpents Ens to a Substance wherein the false Serpents Ens will behold and contemplate it selfe in Pride 71. Whatsoever doth strive and contend in this world about selfehood selvish interest temporall honour it s own profit for its owne advancement the same is bred and borne of the Serpents Ens be it either rich or poore in Superiour or inferiour no order ranke or condition vvhatsoever excepted all men who vvould be called Christians or children of the Love they must be borne againe in their First Ens which disappeared and corrupted in Adam out of the Divine Love in the holy and heavenly Ens or else none of them can be a childe of the Love of God All the greediness and covetousnesse of all Places and Politick Powers under what name or Title soever doth wholly proceed from the Serpents Ens. 72. I speake not of the Offices but of the falsehood of the Officers the Office in its place and station is Gods Ordinance if it be carried on in holy desire and ariseth out of a divine roote for good if not but that it riseth onely out of a root for selfehood and pride then it is from the Serpents craft and goeth into Destruction 73. All warre however blanched over and under what pretence soever taketh its originall out of Gods Anger and he that beginneth it doth it from a selfe-full desire to Selvish interest from the Serpents Ens unlesse that war ariseth from the Command and injunction of God that a Nation hath brought forth it selfe in his wrath that he would his Anger should devoure it and ordaine an Hoâ—ier in the roome as was brought to passe by Israel among the Gentiles otherwise it is wholly borne in the Selfefull Turba in selfehood It doth not belong to any true Christian borne of Christ to raise the Sword of the Turba unlesse the zealous Spirit of God doth stir it up in him who often will Rebuke Sin whatsoever exalts it self in the wrath about its own Honour and pride and brings it selfe to Revenge or bloud-shed is from the Devill be it either by Nobles or ignobles none excepted before God they be all alike 74. Earthly Dominion and Government hath its Originall from the Fall in the Serpents craft being man departed from the Love-will from the Obedience of God therefore he must have a Judge to Rebuke the false desire in its Substance and destroy the false Substance therefore Magistracy and Superiority Note is ordained of God for a defence of the Righteous Substance and will and not for its Selvish interest and its owne perverse will to break down and destroy Governments at its pleasure and to oppresse the poore and impotent whatsoever doth that is arisen from the Serpents Ens let it glister and colour over it selfe with what Hypocrisie it will and though it were cloathed with Gold and Pearles yea even with the Sun it is bred and borne out of the Serpents Ens and hath the Serpents Ens in its Government and tendeth into Destruction unlesse it be borne anew in the Ens of Christ. 75. Whatsoever is not borne out of the Ens of Love and beareth forth a will of righteousnesse and truth to worke something that is good upon the earth for the Service and profit of his neighbour the same is Idolatrous for in Adam we all are one Tree we are all sprung from one onely Root 76. And God hath begotten us in his Love and brought us into Paradise but the Serpents craft hath set us at variance so that we are departed out of Paradise and come into its villanous suttle craft into Selvishness whence we must again depart and enter into a Childes Coat 77. We have nothing in this world for our own propriety but a shirt whereby we cover our shame before the Angells of God that our Abomination may not appeare naked and that is our owne and nothing else the other is all common Whosoever hath two coats and sees that his brother hath none the other coat is his brothers as Christ teacheth us 78. For we come naked into this world and carry away scarce our shirt with us which is the covering of our shame the Rest we possesse either by necessity of Office or else out of covetousnesse out of the Serpents false desire Every man should seeke the profit and preservation of his neighbour how he might serve and be helpfull to him as one branch of a tree giveth its power Essence and vertue to the other and they grow and bear fruit in one desire even so we are all one Tree in Adam 79 But we are in Adam withered in the Serpents Ens as to the Love-will and we must all be nevv-borne in Christs Love Ens and will without that none is a childe of the Love of God and though there may be Something of the divine Love in many an one yet it is wholly covered with the Serpents Ens which devillish Ens doth continually spring forth above the love and beareth fruit 80. There is not any who doth good in selfehood and owne will Note unlesse that he forsake in the owne appropriating will all whatsoever he hath even to the Infants-shirt that he must keep for his owne and give it none for it is the Covering of his shame the other is all Common and he is onely a servant and Steward of the same a Guardian and distributour to every one in his place 81. whosoever suffereth the poore and miserable to be in want and distresse under his charge and gathereth
working 57. The humane and Angelicall will is arisen with the motion of the Abysse when the Diety once moved it selfe in its Contemplation and Sensation and with the motion introduced it selfe into a beginning of the Spirits the will of Men and Angells did spring forth out of this beginning now every beginning goeth into its End and the End is that which was before the beginning and there is the tryall of the beginning which shewes whereinto the beginning hath introduced it selfe 58. Now God is before and without all beginnings and from him every beginning proceedeth also he is the End of all beginnings now the middle of all inchoated things standeth between the beginning and the End for it must with its beginning enter again through the End into that whence it did arise 59. Seeing then that God is a jealous God and a consuming fire and also a loving mercifull God Every free will with its introduced Centre hath its own judge borne in its selfe either divine Love or divine Anger for when a thing beginneth it goeth into a time but when this time is apprehended of the End viz. of the Eternity then it is in its own Eternall beginning and End whence it hath introduced it selfe into a Compaction so confirmed to Eternity 60. Therefore the free will hath its own Judgement either for the good or evill in it selfe It hath its own judgement in it self it hath Gods Love and anger in it what it amasseth and defireth that it formeth in it selfe and doth onely so forme its owne self in its owne Lubet into a Centre 61. For thus the world hath likewise its Originall namely in the Free-will of the two Eternall Principles both from the darke fire-lubet and also from the divine lightfull fire-lubet The free-will introduced it selfe in the Verbum Fiat into distinct and severall Entities and that even according to the Possibility of the Eternall Pregnatresse as the Will in the Verbum Fiat conceived it selfe in each place in the Pregnatresse even such an Ens was brought forth and out of the Ens arose its Spirit according to the Ens viz. from Gods k k k Breathing or stirring up Spiration or motion in the Principles 62. But being the Principles were together as one no thing was ever amassed or formed in the free-will but the same hath a good and an evill in it according to the nature and Power of the Eternall Pregnatresse to light and darkness 63. But now every Spirit ariseth with its free-will first out of the Compaction of its Centre and is after its effected birth free and may draw into it selfe either out of Gods Love or Anger and introduce its will as it pleaseth but this is the maine thing as the mother viz. the Ens is whereof the Spirit is borne even such a Lubet ariseth also in the Spirit 64. Now the Spirit hath understanding and the Ens hath none also l l l Viz. the Spirit it hath a Law for it knoweth what is evill and good what is right and wrong also God hath given it lawes that it should break the lust to evill and with the understanding of the light rule over the Lubet of the darknesse 65. Now if it doth not but departeth with the Lubet out of the understanding into a Selfe-Lubet then the Lubet or lust doth amasse it selfe into a Substance whereof a new false will is againe borne and this same is a bastard before God and the Eternall nature for it ariseth not out of the Law and Right of the Eternall nature but out of Selfe and upon this the judgement of the Eternall nature doth passe and at its end when the Centre of the Spirit shall step again into the beginning it will be spewed out from the free-will of Eternity 66. Understand Us but aright The first free-will which was breathed into Adam was good indeed it was both from Gods Love and anger viz. from the Centre of the Eternall Pregnatresse of the Eternall Spirituall nature but it had the understanding in it to rule and governe it selfe so as it might stand and subsist Eternally 67. But the crafty distemper or infection introduced by the Devill was in the Ens of the Earth m m m Or whereof whence Adams outward body was formed into this earthly Ens the Devill brought his desire by the Serpent viz by the Serpents crafty Ens so that the Lubet arose in the Ens of the body whereinto the first free-will of the inspired Soul entered and assumed the Lubet of the body and introduced this Lubet into a desire to Substance 68. And out of this Substance another new Selfefull will did now arise viz. a bastard a false Serpent-childe and this bastard Adam did Originally propagate to his Eve and Eve to her Son Cain and so one man to another thus we have now in this Earthly flesh this same false will proceeded from the Serpents Substance whereinto the Devill introduceth his desire and tempteth us and continually makes us lust and long after the devillish property viz. pride covetousnesse envy and anger that so his desire which he insinuareth into the false bastard in us might become substantiall and essentiall out of which such an whorish and devillish Serpentine Seed is continually begotten and out of the same false Ens or Seed a Devills will 69. Thus the Devill rideth in and upon man in and upon body and Soul but now the first introduced free-will which God breathed into Adam lyeth yet in all men for it is the true reall Soul the Centre of the fire and light a spark of the Divine Power and Omnipotence but wholly hem'd in and captivated in this wicked introduced Bastard 70. Therefore God hath againe n n n Imputed introduced recalled or really promised into the Soule in-hested and incorporated the Aym of his new Covenant in the word of the divine holy power in the Name of Jesus into the property of the lightfull fire vâ—z into the disappeared heavenly holy Ens which did disappear in the darknesse that the first free-will which now lyeth captive in the childe of the whore and Serpent should introduce its desire into this Ayme of the promised Covenant which he hath fulfilled in Christs humanity and with the desire of the Soules free-will re-introduce the holy Ens of Christ which he in the Seed of Mary introduced into our disappeared Ens into its disappeared heavenly Ens and if it doth bring it so to passe then out of this introduced Ens of Christ ariseth Christs Spirit which destroyeth the false will of the Serpents Bastard in the flesh and trampleth upon its head 71. Now saith Reason God giveth this holy new Ens of Christ to whom he will and suffereth whom he please to harden and remaine captive in the Serpents Ens yes very right He giveth none this holy Ens into the Selfe-will of his Serpents-child there belongeth far another earnestnesse thereto for
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
and seven and yet ye have the Word in one Number wherein the c c c Or the understanding of all things whole understanding is contained yee have it moving upon your tongues yet ye cannot comprehend it 66. And the Reason is that you will onely speake out of Seven and seventy and seven viz. out of the wrath which hath divided the tongues and doth Avenge the Life of Lamech Seventy and Seven times in your Tongues and Speeches but if ye would d d d Or enter into goe unto the Centre and open your eyes then you would see how the babilonicall Whore leads you captive by her String and how she hath set her selfe over the life of man with e e e One Copy hath it seven seventy and seven seventy and seven numbers and hath wholly hidden our Sister Naema with the Numbers that the Beast of the Numbers might Reigne and rule in the wrath of God over the life of our Sister Naamah 67. But we have heard a watchman say Away the Beast with the whore which stood upon the Earth in Naamahs stead is quite fallen and given to the Presse of the Seven-fold f f f Vengeance Racha in the Seventy and seven c. the Racha ariseth up in Lamech and goeth through the seventy and seven and this none can hinder AMEN 68. For Naamah shall be manifested to all Nations tongues and Speeches and even then out of the Seventy and Seven there shall be but One word of understanding for the life of man proceeded from ONE onely word of God and hath formed and divided it selfe in Selfe-hood in the Spirit of the wonders of the vvorld into Seventy and Seven properties of the Onely Word Novv cometh the time that the life's beginning shall againe enter with the Spirit of the wonders and Speeches into the End viz. into the Beginning and therefore the childe of the wonders which hath given it selfe forth g g g Or before in the Sight of God must be made manifest in the Vnity 69. And being that the free-will hath given it selfe into the vanity of the Speeches and the multiplicity of the Powers and defiled and slaine the life of the Onely Word the Racha proceedeth forth from the Murthering Spirit through Seventy and seven untill the Beast together with the Harlot be consumed and devoured vvith the fire of Gods Anger 70. And then Tubel-Cain findeth his Sister Naema in Golden Attire and Ada rejoyceth in her Son Jabal who is an Heardsman for Lamech hath again found his children which he left in the Racha and the Pride of Selfe and also the craft Deceit and Suttlety of the Serpent ceaseth * * * Or for Then Every Beast shall eat its Own Pasture the Time is neare HALLELV-JAH CHAP. XXX Of the Line of the Covenant THe Line of the Covenant is not so to be understood as if the Covenant fell onely upon this Line no the Covenant * * * Passeth upon belongeth to or is Entailed upon befalleth the onely Life which was in the word before the times of the humanity the Line of Seth passeth onely upon the manifestation in the flesh in which line the Word in the Covenant would externally manifest it selfe in the flesh but the Spirit proceeding from the Centre in the Covenant falls as well upon Cains line as upon Abels yet in Cains line in the Spirit and in Seths in the externall mouth or manifestation viz. in the formed and conceived Word that is in the office and ministry of Teaching and Preaching for Seth was sprung forth according to the Spirit out of the Covenant where the Spirit moved it selfe in the incorporated Word in the Covenant and Cain was comprehended under the Spirit of nature 2. For by Cains line the Arts were brought forth to light which were a Wonder of the Divine wisdome Contemplation and formation viz. of the Formed Word through and in nature and in Seth the word was brought into a formall Life viz. into a spiritual contemplation wherein the word of God did behold it selfe with the wisdome in a spirituall * * * Forme or Figure Image and in Cains line it beheld it selfe in a naturall formed Word and both Serve to set forth the wonderfull deeds of God 3. Not as Babel judgeth that God out of his purpose and determinate counsell hath thus predestinated and chosen one Part of men in his Anger to condemnation and the other Part to life they that so judge are yet under the Number Seventy and Seven in the multiplication of the word for the Promise was Given to Adam before Cain was conceived the Covenant touching Grace rested in Adam and Eve but the Spirit of Sanctification and Regeneration by Christ passed onely upon the Seed of the Woman viz. upon the Seed of the Kingdome of Heaven which was shut up that is upon the lights Tincture upon the Matrix of Venus wherein Adam when he was Man and Woman should have propagated himselfe in Peculiar Desire and Love which seing it could not be by reason of Adams strong Earthly Imagination was taken from Adam and made into a woman 4. But when the woman became earthly the heavenly Part of this Matrix which was to the producement of the heavenly birth was shut up in death into which Matrix the word of God did again incorporate it selfe with the Covenant to open and manifest himselfe in this Matrix with a living and heavenly Seed and to destroy the Power of death 5. For the word would not open it selfe in the formed word of nature viz in Cains Generation but in the disappeared heavenly Ens and by the same revived and requickned heavenly Ens that is by the VVomans Seed of the heavenly Part bruise the Serpents Head viz. the Devills introduced desire in the wrath of nature that is overcome the wrath and curse of God in the Generation of Cain and Seth. 6. The word in the Covenant did open it selfe in Seth and Abel it being as a Voice of the Teacher and Cains Generation should in its life receive this Voice and impresse it into its Life so that it might produce the New Regeneration but that many of them have continued in death and contemned this Voice is long of the free-will which suffered it selfe to be held by the Devill in the Anger of God and still to this Day doth suffer it selfe to be held in that the Cainicall will doth Love nature and Selfe too much 7. For if the free-will of the Soul will apprehend the Word in the Covenant then it must Dye to its naturall Selfehood and selfefull Will and be wholly Resigned to the Own will in the Covenant that it may with its Desire follow the Word and Spirit in the Covenant as the same doth lead guide and move it 8. And This Cain is very loath and unwilling to do he will be a Selfish Lord and with the desire doth figure and shape a
wives according as they listed and would not suffer the Spirit of God to reprove and admonish them 13. The meaning of it is this the children of God in whom the Spirit of God did manifest it selfe looked in the lust of the flesh after fleshly Women although they were of the Generation and linage of Ham without Gods Spirit yet if they were but faire and beautifull for their lust of the flesh they introduced the Seed of the holy Ens into such beastiall vessells and afterward brought forth such * * * Giants Tyrants and fleshly minded men who woud not suffer the Spirit of God to rebuke them for they were onely flesh without divine Spirit and will 14. They should not have mixed themselves with the beastiall Daughters but looke after those in whom the Spirit of God was even those who feared and loved God but they looked onely at the lust of their eyes and flesh and corrupted the holy Ens in the Covenant in which God had * * * Incorporated espoused and betrothed himselfe against these the Spirit heere complaineth that they would not be instructed and reformed but follow the lust of the flesh 15. We see this very emphatically set forth unto us in Sem Ham and Japhet that it is so that the Spirit would not that the children of God should mix themselves with the very carnall or beastiall People for after the Deluge the Spirit divideth the three brethren into three Families and would that each family should remaine apart by it selfe 16. For therefore came the Deluge upon the Earth and destroyed these mixed people and afterwards made a Separation amongst them according to the Nature of the Three Principles that each property might possesse its Quire and line in the Nature of the Wonders but yet it would not doe so that at last the Spirit divides them with the Confusion of the Languages at Babel that so they might come into a Severall division for the properties of the Tree did there divide and spread forth themselves into Seventy and seven viz. into the Wonder of the Nature of the formed Word Vers. 5 6. 17. Now saith Moses And the Lord saw that the wickednesse of man was great upon the Earth and that all their Thoughts and Imaginations in their Hearts were onely Evill continually then it repented God that he had made man on the Earth and it grieved him at his very heart and said I will destroy man which I have created from off the face of the Earth both man and Beast and creeping thing and all the fowles of the aire for iâ— repenteth mee that I have made them these are marvellous and wonderfull sayings that the Spirit saith it repented God that he had made man and the creatures who would understand this without divine knowledge that any thing should grieve the unchangeable God Reason would be ready to say hath he not knowne aforehand what would be how can his will which is himselfe grieve and repent 18. Here we must goe into the Centre In God there is no grieving or Repentance Nothing can grieve or trouble him but there is a grieving in his expressed formed Word for it repenteth the formed word in the Devills that the Ens of Light is turned into an Ens of Darknesse it grieveth the Devill that he did not continue an Angel also it repenteth the wicked man eternally that he stood not in the divine Ens in the formed word and hath turned the power of the word into malice and iniquity also there is a grieving in the formed word in Nature over all kindes of creatures that the property of the wrath in the Curse of the Anger doth rule and domineere in the formed expressed Word it grieveth the Love-Ens of the word that the Devill and wrath domineereth in it and corrupteth and destroyeth many 19. Now when God saith it repenteth him It is to be understood according to the creation of the formed word not according to the Eternall Speaking word which is unchangeable but according to the Good property in the creation that it must be laden with Evill against its will for the Spirit saith in Moses and it grieved him in his heart yea it did truly grieve or trouble him in his HEART the good Ens of the Earth which went also along with it into a compaction which is from the spirituall worlds property from the holy word the same was in the Sin or fall of man captivated in Death and shut up in the Curse in the Earth now the formed word grieved at it and troubled or affected the Eternall Speaking word viz. Gods Heart 20. For our Soul cryeth unto Gods heart viz. unto the Eternall Speaking Word and moveth troubleth or affecteth the same that it should move it selfe in us according to its Love Now the humane word worketh in the divine and stirreth the divine so that the divine word entreth into our Sorrow for Sin and helpeth us to repent of our Sins for the Spirit in Moses said when Lamech had begotten Noah this same shall comfort us in our Labour 21. This was now the Spirit of the beginning and End of all things it repented through nature of the iniquity of man and grieved at the captivity of the vanity of the creatures and wrought Repentance into the holy Eternall Speaking word the Spirit in the formed word of the whole creation of this world said It grieveth mee that I have brought me into such an Evill property in the creatures And wrought Repentance into the living Eternall Speaking word from whence the out-breathed formed vvord was flown forth and proceeded 22. For That this is so Note let us take an example on our repentance we cannot work any Repentance unlesse our inward humane Soule doth repent that it hath made formed or brought forth the Beast of vanity in it selfe but if it will repent then its formed Word must enter or make its earnest approach into the Heart of God and presse the same with an uncessant importunity and move in it and now when this comes to passe then presently the deluge cometh upon the evill man of the vaine will which must forthwith be drowned in its Sorrow in the word of Death Here then God repenteth in man that the Evill beast full of Sinfull desire is born and in this same divine Sorrow it must be drowned in Gods Love and die unto the wrathfull evill life and will 23. Now understand Gods Sorrow or repentance in the Creature of the Creatures aright The Spirit in the whole creation even in every life which moveth in the fire and aire said it grieveth mee that I have figured this Image of vanity on me and this Sorrow of the formed Spirit in the expressed Word grieved that is moved the Eternall Speaking word in it then said the Eternall word I will yet give them an hundred and twenty yeares respit for even so long the time in the Dominion or Government of Seths
Spirit did continue and then the Turba in all flesh shall perish or be thrown down for this Sorrow was nothing else but that the Word in the Covenant did grieve at the misery and vanity of man and would comfort mankinde by the Covenant through Noah which comfort did first open it selfe in Abraham viz. in Enos his manifestation 24. For the comfort went forth in the Love of the Covenant and opened it selfe with its branch at its right Limit or juncture of time for God hath confined all things into a certain limit when every thing shall come to passe and from the comfort of the Moving Word in the Covenant proceeded forth the judgement that the old Adamicall man with all his desires concupiscences and lusts should in the Covenant when the same should open it selfe in the flesh be drowned and mortified in the same New humanity of Christ and out of the comfort of the Covenant a new humane Spirit and will should arise which should live in righteousnesse and purity of which the Deluge was a type 25. For the griefe or Repentance came out of the Covenant upon the formed word in the life and therefore seeing the same word Repented of the vanity thereupon the vanity of the creature must be drowned for the will in the Covenant went forth from the vanity and grieved the life of God and moved the matrix of Nature in the waters birth and drowned the fiery wrath in the fires Nature 26. But the Spirit in Noah doth especially complaine here against man for their Sodomiticall beastiall Concupiscence and filthy lusts of the flesh viz. Against unchastity and unclean lascivious wantonnesse and also against the High Oppressours and Tyrants who put forth and advanced themselves in their own lust and would rule and domineere and no longer suffer the Spirit of God to rule in them and reprove them that they had intruded themselves to compell and tyrannize over one another without Command all this was an abomination before God and it grieved the Spirit in the formed Word that it had brought forth such Evill Beasts and would no longer endure them 27. Even this same propheticall Spirit whose root did open and display it selfe in Enoch which also by Enoch did propagate and put forth its Line with its branches which also by Noah did grieve at the wickednesse and iniquitie of mankinde and drowned them with the Deluge even this is he which now also doth grieve at the Great Sins and vanity of Men for his mouth is at present opened he hath been translated in the Spirit of Christ Now this word which became man doth Repent at the vanity and wickednesse of men that its children of the new Covenant will not * * * Suffer the Spirit of Christ to draw them give willing obedience to the Spirit of Christ therefore this propheticall Mouth doth now disclose and put forth it selfe for it is the Time of its manifestation and proclaimeth the Great Deluge of Gods Anger and the Flaming Sword of Elias who also was Translated into the Mystery for he must draw forth his Sword in the Turba 28. Let this be told thee Babel he complaineth mightily against thy beastiall unchastity and Tyranny Against thy own usurped power force and violence wherewith thou art proud and wanton and hast thereby set up thy selfe in Gods Government he will drown thee with thy Tyranny and beastiall wantonnesse in the fire of Anger Seeing thou wilt not repent thee of thy vanity therefore he repenteth through thee vvith the Turba and will drown thy Turba that so His Repenting may be made manifest in his children and also his refreshing Comfort and consolation might be manifested out of his Repentance 29. For without Gods repenting there is no true Sorrow or repentance for the vanity for the naturall spirit desireth not to Repent yea if it could be more wrathfull malicious Evill and vaine it would please Love and delight it selfe therein for it is Nature's spirits Strength and Might but the Word of God which in the creation did Impresse and give it selfe into the humane Ens for a Soverain powerfull and holy life the same incorporated engrafted Word of life if it be stirred and moved doth repent and grieve that it hath such an Evill Beast in Nature on it that saith it repenteth me that I have created the evill beast in nature 30. But this Sorrow is not a Sorrow to annihilation as if he would have no more to doe with the creature but it is a Sorrow which saddeth and moveth Gods Heart viz. the holy divine word and setteth the naturall spirit a time for to repent that so it might enter into divine Sorrow but if it doth not then he will drown the Naturall Spirit in its Evill will and wayes as came to passe in the Deluge 31. God said the Earth is corrupt and full of perversness Vers. 11. and the End of all flesh is come before me I will destroy them Here is againe a great Mystery in that God said the Earth was corrupt before him that all flesh had corrupted its way and that the Earth was filled with * * * Violence perversness through them and lo he would destroy them The Earth was afore with Cain accursed according to the vanitie's property but now he saith also in this place all flesh hath corrupted its way the end of all flesh is come before mee This is not so mean and slight a thing as one would looke on it to be for the Spirit complaineth against all flesh that all things were become vaine in his Sight and full of perversness 32. Now saith Reason a Beast doth not Sin it doth according to its Natures property how can any perversness be attributed to it so far doth reason goe and further it knowes not also it understands nothing of the divine mystery It understands nothing of the formed Word that hath formed it selfe through the Nature of time It saith onely God hath created and made and considereth not that all things are created in the word that the Word hath introduced and compacted it selfe into an Ens Also it will know nothing of the Eternall Spirituall Nature of divine Manifestation it understands nothing of the Ground or Originall of the outward visible world with its creatures when it saith God hath made all things out of Nothing then it meaneth that he hath so spoken it forth and yet it is wholly blinde and Senseless in it it looketh onely upon the outward Colour and knoweth not from whence it taketh its Originall thus it is onely learned in the externall Colour and prateth of the painted worke of the outside and shell and concerning the Ens whence the Colour ariseth it is dumb and senseless 33. The Spirit complaineth against all flesh upon the face of the Earth even * * * Text liveth in the aire and fire whatsoever hath breath and Sence the outward Nature had corrupted it selfe in Every kinde of
life that God will have children out of all the properties into his Eternall Ark the Eighth person was Noah and in Noah was the Righteous One that was the Covenant out of which the Kingdome of Christ should come therein stood the Ark of Noah but the Ark hath three Stories which are the three Principles in one onely Divine manifestation for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe 16. The Seven pair of clean Beasts are Even the very same Mystery for the Centre hath Seven properties and yet they are but one in the Divine Power but according to the Eternall nature there are Seven of them as to the Divine manifestation which signifieth unto us that the Creatures were brought forth into life out of this Seven-fold Ens where each degree hath again Seven in it to its manifestation whence the infinitnesse viz. the form of Gods wisdome doth appear and shine forth and that in the formed wisdome whose Image and figure shall not vanish or perish although their life and the creature which hath a Temporall begining doth passe away but the * * * The Forme shall remain in the Figure form shall remain in the Divine wisdome viz. in the Ens of the formed Word in the Figure to the Praise of Gods wondrous deeds indeed not to a restauration of their Creature but for a visible mirror or Looking-glasse in the formed wisedome of God 17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark understand it thus the unclean Beasts have on one part their Originall out of the Limus of the Earth according to the Grossnesse viz. according to the dark worlds property although their spirit taketh its rise out of Nature yet we are to consider the difference in nature in respect of that which came forth in the Verbum Fiat out of the Source of the dark worlds property into a Compaction whence such an Ens doth adhere unto many an unclean creature and it signifieth unto us in the Right Understanding that the dark world viz. the unclean world shall appear before the wisdome of God onely in one manifest forme viz. in the darknesse but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature 18. For the formed wisdome as to the darknesse is the Heaven of them all which is onely manifest according to the darknesse wherein the property lyeth hidden according to which God calleth himselfe an angry zealous God out of this darke heaven Every creature receiveth its Power and vertue according to its property according as its hunger is so it sucketh with its desire from thence and it signifieth unto us that the uncleane Beasts each kinde of them in their forme shall appeare onely in One forme in the wisdome of the darknesse viz. in the figure as they were created in the beginning and not in Seaven properties according to the Centre of nature in all properties according to light and darkenesse as the rest shall for they are in the figure of the first Principle which in the pure heaven shall be manifest onely in one property viz. according to the burning property wherein the Light is * * * Moveable and formable Moved and the wisdome formed 19. But here I will warne the Reader to understand our sence and meaning aright and not to put me Calves Cowes and beasts in their spirit and Body into heaven I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation 20. Moreover God said to Noah for yet seven dayes will I cause it to raine upon the Earth forty dayes and forty nights and every living Substance which I have made will I destroy from off the face of the Earth wherefore did God say after seven dayes the floud shall come why not presently either sooner or later why doth he set even Seven dayes In this the Seaven properties of nature are contained mystically in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word that is into the creation of the world in which Creation the Formed Word Repented at the vanity of all creatures and moved it selfe through the generatresse of Nature in the Formed Word to destroy the Turba 21. Now the first motion and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes was brought into a forme of Time and it yet stood so in its forme now then when the word which said it would drown every life with water did open disclose and manifest it selfe through the Seaven properties of nature to the waters-birth it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation which should open it selfe in its owne peculiar order and not enkindle or elevate any one property above the other but if all Seven would open and manifest themselves according to the waters-birth then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open and being they came in Seven dayes into their outward formed working Dominion the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired as namely to drown the Turba 22. And let none looke upon this as a fiction or laugh at it for whosoever doth so doth not yet understand our spirit and meaning at all nor hath any knowledge at al of the Formed Word but hath onely an externall understanding of nature like a brute Beast or a Bird that flyeth in the aire and knoweth not what the essence is 23. Now saith reason vvherefore did it Rain just forty Dayes and forty Nights could not God have drowned the world in one houre Answ In the space of forty dayes the Turba was borne in the humane property viz. Adam before his Eve stood in the Image of God forty dayes and nights which yet in the Image of God were onely as one Day there he wrought forty dayes in his desire viz. in the Fiat and brought forth the Turba in himselfe in his lust after the Grossenesse of the Earth the Good part of the Limus of the Earth which was drawn in the Verbum Fiat into a Masse did hunger after the Evill grosse part which was of the dark worlds property 24. And even in forty dayes the grosseness did arise in his Imagination in the good Ens viz. a selfefull will to the perception or intromission of the gross earthliness in which Evill and Good was made manifest and when this same wills-spirit was arisen in the desire it entered into its owne selfefull Dominion and in its fiery and earthly might strongly suppressed the holy Spirituall Ens in the word of Power even then Adam fell asleep viz. into an impotency and disability of
the Angelicall Spirituall world and the woman was taken out of him and both were in this Turba * * * Text figured formed unto the outward naturall life 25. This Turba is that wherein God did also set the Curse which with Noah was first at the End when God said the End of all flesh is come up before mee and out of this forty-dayes-produced Turba the fountaines of the deep did arise in the water-Source and drowned the Turba in the flesh of these Sexes 26. For from the Sin of Adam came the Deluge over the world and this forty-dayes-produced Turba was the Sin in the flesh otherwise if the water-fountaine had not opened it selfe the fire-fountain had proceeded forth out of the Turba in the wrath of God Therefore God said it repented him that he had made the creatures and his Sorrow went into the Turba and drowned it 27. And let the Reader be put in minde that so often as he findeth the number forty in the holy Scripture that it altogether in the Beginning pointeth at the forty dayes produced Turba viz. the forty Dayes of Moses upon mount Sinai Item the forty yeares in the wilderness also the forty houres of Christ in the Grave also the forty dayes after his resurrection before his Ascention doe all belong unto this and all the numbers forty in the Secret and mysticall propheticall sayings of the Prophets for out of this Turba the Prophet is arisen with his Prophecie 28. But in that I say that if the water-fountaine had not been opened the fire-fountaine would have broken forth is also true for the children in the Turba would have also burnt Noah in the Arke with fire if the most high had not hindred and prevented them with the water for the fires Turba was moved in them this was the worlds end or the end of all flesh for at the End all shall be purifyed and purged in the fires Turba for it will enkindle it selfe 29. There is a very great Mystery in that which the Spirit saith in Moses Noah was five hundred yeares old when he begat Sem Ham and Japhet which otherwise is against the ordinary Course of nature to beget children in such a naturall Age also there is a very great mystery in that God said that he would give the world an hundred and twenty years respit and yet the Deluge came in the Six hundreth year of Noah viz. in the hundreth yeare after the warning or notice thereof and it signifieth the abbreviation of time in its naturall course and also the End of the world hovv that there shall be an abbreviation or shortning of time in the Circle of the conclusion of all Beeings Quere this Treatise by it selfe of which we will mention something in a Treatise by it selfe if the same be permitted us 30. When Noah entred into the Ark Moses saith Vers. 16. the Lord shut him in the intimate signification of the Spirit heere is He shut up the Second time or Age of the world which was at the End being the fire would faine have moved it selfe therefore the Lord shut it up with water and herewith also he opened the Gate of his Entrance to goe forth in the Third time and begin the Second Monarchy in the outward world for the first time was in Paradise the Second under Seths manifestation in the third Enos's manifestation should be opened and set forth 31. And Moses saith further Chap. VIII vers 3.1.2 and the waters stood upon the Earth one hundred and fifty dayes then God remembred Noah and every living thing and all the cattle that was with him in the Arke and God caused a winde to passe over the Earth and the waters asswaged and the fountaines of the deep and the windowes also of heaven were stopped Moses saith God Remembred Noah now reason thinketh had he then forgotten him whereas he is present to all things and is himselfe through all and in all things the Spirit in Moses doth here hang a vaile before the Mystery that the naturall man doth not understand it 32. Gods Remembrance here is the beginning of the Third Time even the Beginning of the Second Monarchy in the foure Elements with the creatures for in the Covenant made with Noah the Second Monarchy was comprehended which went forth out of the Centre of the Generatresse through the divine wisdome in Nature 33. And Moses speaketh further Vers. 4. when the waters were abated the Arke set it selfe down upon the Mount Ararat This Name ARARAT doth plainly hint unto us in the language of nature a mountaine or a Compacting and an Amassing of an Essence out of the Centre of nature even out of the wrathfulnesse being the Anger of God had then reposed it selfe there the Arke stood upon the Allayed Anger but the last Syllable in this word Ara-RAT doth signifie that the wrath of the eternall nature proceeding from the Centre hath betooke or formed it selfe into an active Dominion and would thence forward ride through nature as a warriour and mightily exercise its Power and violence in the humane property whereby they would undertake warres and advance themselves in Pride Pompe and Power and butcher and slay one another Eagerly Contending about this mountaine of the wrath's Might or Severe humane Authority 34. This Mountain Ararat denotes the Houses of the Great ones or domineering Potentates upon the Earth viz. the Great Castles Forts and Bulwarkes the mighty mountaines of the Power violence and strength of the Rich and also the high Nobility sprung up from the mystery of the Great world upon which Kingdome the Arke of Noah hath set down it selfe but the Covenant with Noah I meane the Kingdome of Christ hath set it selfe to be an Eternall Lord over this mountaine of the warlike might and force of Armes sprung up from the Anger of God which dominion and Reigning Power of Christ shall abolish and take away the Kingdome of this Mountaine and quite suppresse it and it denoteth unto us truely fundamentally and exactly that this Power and Authority would take upon it in its own Power the Arke of Noah viz. the Divine Covenant and carry it yea put it on as a Garment and proudly perch up it selfe therein as if it had the Kingdome of Christ in its own Power 35. And also it shewes and denotes unto us how that this mountaine of the wrathfull Anger of God in the humane property or in mans Nature would beautifie trim up and adorne it selfe with the Arke of Noah and would proclaime it to be the holy Arke of Christ and yet it would be onely founded upon the wrathfull Anger and be onely an Antichristian Kingdome which indeed would Carry the Ark viz. the Name of divine holinesse in the mouth but its Heart would be onely this Mountaine A Vessell and Confused heap of Gods wrath and yet it would make devout shewes of holiness and glory in having the Ark upon it selfe but the Aym
for a propriety that he should rule therein with the inward spirituall man of Vnderstanding according to the wisedome of God and make himselfe Lawes and Order according to the spirit of wisdome 9. Over which Orders and Ordinances of men which they make unto themselves HE viz. the Lord hath set himselfe as Judge and thereupon hath appointed the Last Judgement to separate wrong from right and whatsoever proceedeth not from Truth Righteousnesse and Love and tendeth to the same against that the judgement of God is set for it is generated or hatched through the false spirits of darknesse in Turba Magna and introduced into the humane property as a false Lust and Suttlety and is a stranger or Bastard wisdome which shall not inherit the Kingdome of God 10. All Royall and Princely Highnesse and Excellency together with all Governments and Dominions doe arise from the Order of nature in the Image of God there is no compulsion no force violence or oppression but a meer free willing desirous Love-Service as one member in the body or as one branch of the Tree doth freely and readily serve each other and rejoyce in each other 11. But being that man hath introduced himselfe into the outward formed Word Evill and Good viz. into the Kingdome of nature the Kingdome of nature hath deprived him of the holy Dominion and hath placed it selfe with its power over the humane property therefore if he will have the same againe he must be borne anew of God and then he may rule with the new regenerated life in the Spirit of God over the Kingdome of nature 12. Indeed there are Orders of Princely Angells or Hierarchies in the Spirituall world but all without compulsion in one Harmonious delightfull Love-Service and will as one member in the body doth readily serve another 13. All whatsoever man in the Kingdome of nature doth draw under his power and abuseth it to Superfluity and excesse and thereby withdravveth from his fellow-members whereby they are put to want poverty and distresse and their freely given right and due is wholly withheld from them the same is imprinted or comprehended in Turba magna as an abomination of nature and put into the judgement of God to the day of Separation 14. Nature requireth onely Order and giveth distinction of places and Offices but the Turba bringeth its abomination from the darke worlds desire thereinto viz. Pride Covetousnesse Envy Anger and falsehood 15. These five vices or iniquities are the Whores Bratts in the Kingdome of nature and shall not inherit the Kingdome of God God holdeth the Kingdome of nature for his Order and hath given the same into the power of man that he as Gods instrument in this vvorld should sever the Evill from the Good and chuse himselfe a Judge to passe righteous judgement upon the iniquity and malice of the false desire and lust of man for he saith whosoever sheddeth mans bloud by man shall his bloud be shed viz. by the Order and institution of nature not that any should revenge himselfe upon others by his own selfish power or force of Armes but through the Order of nature through Gods Law and appointment the same is the true Avengeresse for God said I will avenge your lifes bloud and will avenge it upon every beast here he meaneth by the Order of his Law and its Officers who officiate in the right and due execution of the same 16. Not that a Prince or Lord hath Power to shed bloud without the Law of God if he doth so then the Law of God condemneth him also to Death Here there is no peculiar Selfefull Power given over mans bloud let him be King or Prince for they are onely Officers over the Order of the Divine Law and they ought not to goe further then the Command of God gives leave indeed they have the Law of nature committed to their charge as Servants of the same but they must deal therein onely according to righteousnesse and truth and not doe any thing through Selvish covetous proud and envious desire for God hath created man in his own Image now the Kingdome of nature in its Offices hath no power over this divine Image to kill the same but the office or Commission in Gods Order * * * Or hath power over passeth onely upon the outward Image of nature 17. Therefore if an Officer of nature viz. any Magistrate take away the life of a righteous man him nature appointeth unto the Judgement of God to the Day of Separation wherein God will judge all the unrighteous Acts of man what will then become of the Tyrants who turne the truth into Lies and shamefully abuse and condemne the Children of God for their divine knowledge and profession sake and stirre up warre and Contention to desolate and destroy country and people all these belong unto Turba Magna to the judgement of God for they manage the Sword of the Turba in selfefull Lust and pleasure unlesse the Spirit of God command them and then must doe it for their Office and charge sake and execute the just judgement of God upon those who have filled up the measure of their iniquity as Israel was commanded to doe among the Heathen 18. Whosoever sheddeth bloud out of his own pleasure to advance his authority without urgent absolute necessity or Gods command he is moved Acted and driven by the wrathfull fire of Gods Anger and falleth at last to be a captive in the same Kingdome 19. Every warriour or Souldier is a Rodd of Gods Anger wherewith he doth through his wrath and Indignation rebuke and devoure the iniquity and malice of man and it doth not belong at all unto the Order or ordinance of nature but unto the wrathfull desire unto Turba Magna unto the order of the eager fierce-devouring wrath whereby Gods Anger doth overturne and lay waste Countries and Kingdomes 20. Understand it is the Order of the darke worlds property which by Gods permission advanceth its mighty force in the Time of mans wickednesse and then it goes as the wrath will have it untill the same be well satiated in the bloud of man 21. For this is even the Revenge of Gods Anger of which he saith that he would take vengeance for or require the bloud of man therefore he often taketh one man and by him in Anger slayeth another that hath deserved Death 22. When the Great and potent Rulers shed innocent bloud then cometh the Anger of God with its Officers and sheddeth their peoples bloud and bringeth the Sword of the Turba upon them whence Warre ariseth but this is not from the divine Order of the Good Nature in which God Governeth with his wisdome 23. The wisdome of God desireth no war but the Anger of God according to the darke worlds nature doth eagerly desire it and effecteth the same in the vanity and iniquity of man 24. If we lived as the children of God one among another we need not have any warring and
hindered by evill malignant Aspects which Master * * * The false Philosopher or Sophister Wiseling will scarce beleeve He can speak of the ground of nature exactly and hath it at his fingers end and yet is blinde in the Mystery and understands not either the inward or outward part of nature for such I have not written any thing for I need not such * * * Text Calves Animals to the understanding of my writings but good clear quick-sighted illuminated Eyes unto all others they are dumb and absurd let them be as wise and learned as they will 37. The Chaos is the root of nature and yeildeth of it selfe nothing else but a good property but if the Constellation be evill the evill malignant desire taketh the good property into it selfe and changeth it into evill as a good man among evill Company doth change his good also into an Evill 38. And the Rain-bow is especially represented or freely given unto man for a Token of the divine Grace so that he might behold and view himselfe as in an open and perspicuous Glasse what he is for the signe of Good and Evill is manifest as a type of the Centre of nature out of which Evill and Good take their rise over which the Son of man was set by God to be Judge 39. For the Type or forme of the Arke of Noah is also in the Rain-bow if we were not blinde it would plainly appeare so unto us also the Trinity of the Deity is therein pourtrayed for the red colour betokeneth the Father the yellow and white the Son and the blew the Spirit 40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant that we should flie unto his Grace and receive his Covenant and be alwayes mindefull of his Revelation to come where he will againe manifest the Spirituall world as he hath set it forth unto us by way of Similitude in the Rain-bow to the end that we should see what is in Secret and how his Covenant is Eternally established with us in Secret and standeth ever before him CHAP. XXXIV How Noah cursed his Son Ham and of the mysticall Prophecie concerning his Three Sons and their posterity AND Noah began to be an Husbandman and planted a vineyard and he dranke of the wine and was drunken and lay uncovered in his Tent Gen. IX vers 20 21 22 c. and Ham Canaans father saw the nakednesse of his father and told it his two bretheren without and Sem and Japhet tooke a garment and laid it upon both their shoulders and went backwards and covered the nakednesse of their father and their faces were backwards so that they saw not their fathers nakednesse now when Noah awoke from his wine and knew what his younger Son had done unto him he said cursed be Canaan a servant of all servants he shall be amongst his bretheren and he said further blessed be the Lord God of Sem and let Canaan be his Servant and God enlarge Japhet and let him dwell in the tents of Sem and let Canaan be his Servant This is an exact reall Type of the humane property according to the Three Principles or worlds for the Spirit in Noah speaketh from the Centre and the Three Sons of Noah did now stand before the Spirit in a figure typifying what kinde of People should arise from them 2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property what the Second Monarchy should be Noah was drunke and lay naked with his shame at which his Son Ham mocked and also declared it to his brethren that they also should doe the like here the Spirit intimateth and pointeth out whence the Curse arose upon Ham viz. from the shame of his father 3. For this was even the Abomination before Gods Holinesse out of which root Ham and his generation viz. the man of vanity doth arise for in the Image of God the shame is an abomination 4. Therefore God commanded Abraham to be circumcised on this member to shew that this member was not given to Adam in the beginning and that it should be againe cut off from the Image of God and not inherit the Kingdome of God upon which Cause and reason also the Soules spirit is ashamed to uncover it 5. But being that Adam did not stand in the Image of God when his Eve was made out of him it was hung upon him for to propagate in a beastiall nature and kinde thereupon also this beastiall Tree viz. the fleshly spirit of vanity came to be propagated all along from this property and adheres to man the figure of this was Ham and therefore he mocked his own property in his father 6. The Spirit of this property mocked its Ens which it had from the Centre of nature it beheld it selfe in his fathers shame from whence it had its rise as in a looking-glasse of its selfehood and thus this spirit of fleshly Ham forthwith brake forth as a Life of vanity and manifested what it selfe was viz. a scorne disdain or mock-god of heaven 7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know and did awaken in him the fire-Centre of the Soule in the wrath and cursed this spirit of vanity that it should not co-inherit in the Kingdome of heaven the Scoff-Spirit shall not possess the Kingdome of God but be cut off from the Image of God that is from the outward Image of the formed creature 8. For the same property from whence the shame ariseth is Good in it selfe but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God and therefore this strange forme and shape shall not remaine for ever 9. From this strange false shape the Scorner or Scoff-Spirit did arise the Devill insinuated into the Figure of Hams strange spirit and mocked at the Heavenly Generatresse that it was now even become a Monster in the Image of God and therefore the spirit of Noah cursed the false scoff-spirit in Ham and all his generation 10. Not that we are to understand that Ham was accursed in his Soul and Soules-spirit but according to the figure He and all his were accursed in the property of the reviling mocking Spirit which brake forth and manifested it selfe out of the monster but He that is the earthly Image of the Limus of the Earth should be hidden with its own selfe-will in the Image of God and be only as a Servant or instrument of the divine Image proceeding from the holy Ens the Earthly Spirit should not rule but the heavenly viz. the Soul with its spirit the Monster that is this vile reviling spirit must not be manifest but being the free-will did awaken and stir up the Monstrous spirit which was onely a scorner of the Mystery and
and gave them the Covenant of Grace 9. For in Cain this Tree was cursed but in Noah it was againe blessed that the properties of the formed naturall word should put forth themselves with the Tongues through the property of nature as a Wonder of many words or Gods in the Onely living Word 10. The Image of God in the formed word should bring forth the formation of the onely word out of the first Ens into many formations or formes of tongues and Speeches according to the nature and manner of the Princely Dominions of the high Spirits which also are in their distinct Degrees and differences in the formed word and in the Deep of this world doe rule in the properties of nature above the foure Elements yea also above the operation of the Stars in the Soule of the great world which also beare the Names of God in the formed word of nature as an instrument of God whereby he in a formall manner ruleth in his Dominion and Love-delight or Harmony 11. That the * * * Patriarchs Ancient Fathers lived so long before the floud was because that the powers of the formed word of the divine property were yet undivided and un-manifested and un-explicated in them as a young Tree which is full of power vertue and Sap doth excellently manifest and display it selfe in its Branches and spreading growth but when it begins to bloome then the good power goeth into the Blossomes and fruits 12. The like also we are to understand concerning the first Age of mankinde when the powers were couched in One property in the Stock then men did understand the Language of nature for all Languages did lye therein but when this Tree of the one onely Tongue did divide it selfe in its properties and powers among the children of Nimrod then the Language of nature whence Adam gave names to all things naming each from its property did cease and the Stem of nature became faint feeble and weak by reason of the divided properties in the word of the powerfull understanding 13. Thus they did not any longer live so long for the true power of the humane life whence the understanding floweth is * * * Or proceeded come out of the word of God but being that the understanding did divide it selfe into many Tongues and properties Nature grew weaker and weaker and the high understanding of the properties of the Spirits of the Letters did fall for the internall brought it selfe into an externall in manner and wise as a man relateth and speaketh of a thing which he hath by hear-say and yet hath no right understanding of the same also is not able to see it 14. Of Such a Gift as the understanding of the Language of nature mankinde was deprived of at Babel when as they so highly exalted nature and would by the outward nature build them a Towre whose top should reach even to heaven which hath a very subtile hidden and innate understanding and it lyeth very excellently and emphatically in the Names of Noahs children and childrens children which the spirit in Moses hath set down in the line of their forth-spreading Generations wherein the properties of the division of the onely understanding and Language may be understood for they doe intirely intimate how the properties of the understanding doe give forth and unfold themselves one out of another and how each mutually brings it selfe into a Sundry particular Speech as into a peculiar Selfely word 15. For the names of the children of Noah and their children from whom the Second Monarchy had its rise upon the Earth are Seventy two which the spirit in Moses doth point out and herein lyeth the Great Mystery of the Tower of Babel viz. the division of the Tongues 16. For d d d 77. Seventy Seven is the whole number of the divine manifestation through the formed word e e e 72.5.1 â— seaventy two are Babel viz. the tongues of the wonders the other Five are holy and lye hidden under the seventy two and they take their Originall out of JOTH and the JOTH standeth in the viz. in the one which is the Eye of Eternity without ground and number 17. Through the five holy Speeches proceeding from JOTH the Spirit in the formed word of nature speaketh holy divine words in the children of the Saints and through the Seventy two Tongues he speaketh through the Nature of the wonders both from the Evill and good according as rhe word doth forme and amasse it selfe in an Ens. 18. The five Speeches belong to the Spirit of God who speaketh by his children when and how he pleaseth but the Seventy two belong to mans Selfnesse and particular ownhood whence mans self-full understanding speaketh Lies and Truth therefore the seaventy two Languages viz. Babel must passe through the judgement of God and the pure shall be separated from the Impure and tryed in the fire 19. For him who is taken under and capable of this knowledge we will give a short direction and manuduction to trace out our Sence and meaning which yet we in this place will keep to our selves and thereby intimate unto him how he may search out all Mysteries and Secrets which lie coucht under these Names which the holy Spirit in Moses hath marked out 20. The Spirit in Moses sets down Seven Names in Japhets Line viz. the Seven Sons which he begat which are these Gomer Magog Madai Javan Tubal Meschech and Tiras Now Japhet is the first and betokeneth the first Principle and therein the Kingdome of nature intimating how even out of Nature the Seven free Arts or liberall Sciences should be found under a naturall Philosophy and these were found out in this Japhets line in a naturall manner by the heathenish Philosophy for this was the twig which should dwell in Sems Tent as Noah foretold 21. For the Seven Sons of Japhet signifie and point out the Seven properties of nature and under their Seven Names lyeth the great Mystery of the Japheticall Lines in the Kingdome of nature intimating to us what kinde of people and Kingdomes should arise from them even unto the end of the world concerning the manifestation and writing of which our Speech is stopt and taken from us but it shall be freely and fully manifested to our school-fellowes in its Time and be wholly made known and revealed 22. After this the Spirit mentioneth onely two Sons of Japhet which begat children viz. Gomer and Javan he passeth over the other children of Japhet in Silence and mentions not at all what children they begat and this is not without cause the Spirit pointeth at the two sorts of men among the Gentiles in the Kingdome of nature viz. under Gomer he setteth three Names Askenaz Riphath and Togarmah these were the Sons of Gomer who doe thus manifest themselves in the Language of nature viz. they forme conceive or Amass the Ens of nature viz. the formed Word into an Ens and bring it into
watchman and shewes them that it is in vaine that they shall not finde him on High but that he is even among them under the Letter and they have not known him 67. At this we doe exceedingly rejoyce that the time is borne that we are lead from the Towre of Babel and are able to see the holy God in the SensVAll Language Hallelujah The Towre is broken and fallen down at which our fathers have built themselves to Death and yet have not built it up the foundation thereof shall not be any more laid while the Earth standeth saith the spirit of wonders 68. The hidden Mystery of the Towre and the divided Languages is this mankinde had framed the Sensuall Language of the holy Spirit into a dumb forme and used the formed word of the humane understanding onely in a forme as in a contrived vessell or vehiculum they spake onely with the outward contrived vessell and understood not the word in its owne proper Language of Sense they understood noâ— that God was in the Speaking word of the understanding as at this Day the like comes to passe and is 69. But being God had in the beginning of the creation incorporated himselfe with his word into mans Image viz. into the properties of the Senses and would not be without Sense or in one onely conceived forme and likewise seeing that all things doe stand in growth Seeding and Harvest even now was the time of the humane Trees Blooming where the spirit of the Senses did put forth it selfe in its properties with Blossomes and manifested the properties through the Blossomes and out of the Blossomes brought forth the Fruit and like as every blossome doth open and put forth it selfe at the outmost part or highest of the stalke or branches of the Tree or stock even so the spirit of nature drove the children of men to the extreamest Height that they also would build them an High Tower like to an high Tree or tall stalke for it would manifest its blossome and fruits also in the highest of the stalke and upon the Towre which they would build up unto heaven the SensVAll Spirit opened it self with the Blossome 70. For mans will was that they would ascend up to God and the God of nature or Sense put forth himselfe in the same desire and will for they sought him onely in a circumscribed Locall outward manner and even so he applyed himselfe to them in a Conceived forme of Sence out of the contrived formed tongues and Languages wherein notwithstanding they were dumb and knew him not 71. They were entered with the Sence viz. with the b b b Or the spirit of their Minde Mentall spirit into Nature and nature had captivated them in the understanding therefore God also manifested himselfe to them with the Sensuall Spirit in the contrived forme of the tongues out of the seventy two properties 72. Properties through the Three Principles viz. through a threefold Sensuall Alphabet according to the Three worlds property viz. through * * * three times foure and twenty letters and they brought the Sensuall spirit of the letters in their contrived forme through the Tongue out of each Letter through the three Principles viz. into Three properties of tongues and Languages according to the property of the Trinity of the Deity 72. And hence arise seaventy two Languages out of one onely Sensuall tongue 72 Languages wherein all Speeches and Languages are contained and each Tongue and Language fell upon its people according as every Family of the Stock of the humane Tree had a property out of the formed word even such a Language befell them out of their Sense viz. out of the same property of the formed word 73. For the Sense of mans speech that he is able to speake doth come unto him originally out of the divine word which introduced it selfe with the Verbum Fiat into a creation now this word brought forth it selfe through the compacted properties according to their Compaction nature kinde forme and property for so distinct and various also are the Senses in the quality even in the place of this world far otherwise in one Country then in another and even so God did likewise form the Languages according to the property of every Land and Country 74. For being that people were to be dispersed into every Country and Climate he opened to each people a Language according as it should be in a Land which did apply it selfe unto the same quality of Sense and accord therewith so that the quality of the Country did not introduce the Turba into it if they with the word of their voice agreed to the Sound of the formed spirit in the Soule of the Great world in that place 75. For as the manifestation of the formed word was in the spirit of the world in every place even so the Spirit of God did forme through the nature of the properties the Language and speech in every Country first the seventy two head Languages out of nature and afterward the c c c Or Dialects of Language collaterall affinities proceeding from the Senses of every head Language as we plainly see that a man doth scarce finde in any place of the world among all the head Languages one and the same sence in any head Language within the compasse of fifteene or eighteene miles 15. or 18. miles According to the Elevation of the Pole Climate or Zenith and Nadir they alter and change almost every fifteen or eighteen miles all according as the properties of that Pole or Elevation are Look what kinde of property the Lubet hath in its predominant Constellation even such a property the vulgar people have in their Language and Speech CHAP. XXXVI Of the Antichristian babilonicall VVhore of all Nations Tongues and Speeches shewing what is contained under the Languages and Towre of Babel An open Gate of the Mystery of the Great Babilon CUrteous Reader I desire to warne thee in Love that thou wouldest not understand our Sence and meaning according to partiall affections to detract Revile or especially to contemne or despise any as from us much lesse to set upon them in their Office Function and Dignities out of passion but we shall speake in Generall Let every one prove himselfe he shall indeed finde the Great Mystery of the babilonicall Towre in himselfe and also the * * * Number of the Beast Number of the false Beast Let him but read our meaning with Patience and take himselfe along as to his evill innate hereditary property under the same as really the earthly mortall man in all men belongeth unto this text 2. we will here write what the time hath brought forth and manifested and if it were not manifest by Man yet the beasts should be driven to manifest the same for the time is * * * Or fulfilled borne and nothing can hinder the most High accomplisheth his worke 3. Moses saith Nimrod Hams
for the Sensuall intelligible tongue was compacted according to the multiplicity of the properties 15. And thus the wrath of the eternall nature and also the Prince who dwells therein viz. the Devill in his Legions doth satiate and recreate it selfe in the strife and contention of man in the compacted word of the tongues and thus the Antichrist who is the Towre of Babel viz. the Selfe-will of the Ham-like man domineereth in the Temple of God and there hath set himselfe up in the place of the Holy spirit 16. For the Temple of God is the formed word of the humane Languages and tongues in mans understanding as it is written * * * Rom. X. 8 the word is nigh thee namely in thy mouth and Heart and the Seat and habitation of the opposite adverse Devill is the monstrous property out of the darke world 17. In this formed word of divine understanding the Antichrist viz. the will of Self out of the properties of nature hath set up and established himselfe and pranketh and set forth himselfe with his property of nature as if he were God and yet he is the condemned accursed Son chosen to death which cannot inherit the Kingdome of God for he was not made a creature out of Gods will but out of the will of Selfe as the Devill who was an Angel yet became a Devill from the will of the dark world which advanced it self in him 18. The like also we are to understand concerning the Antichristian babilonicall Beast of Reasons self will which termeth it selfe divine and is onely a monster of the true man which died in Adam to the holy Image of Gods spirituall world and shall and must be borne anew in the word which did again manifest it selfe in the humane property in Christ or else it cannot see the Holy word viz. the unformed Divine word of power 19. This same holy word must again enter into the Compacted Sensuall tongue and bruise the same so that the whole and perfect understanding of all tongues may be again manifest in one as Christ said of the Corner-Stone that it should be * * * Rom 9.33 1 Pet. 2.8 a Rock of offence upon whomsoever it should fall him it should bruise 20. Thus understand us now what the Antichrist or the babilonicall Whore with the Dragon Beast is as may be seen in the Revelation Every man which is not born again of God hath the marke of the Beast and the false whore in him 21. The Beast is the Animall naturall earthly Ham-like man who is from the Limus of the Earth according to the Earths grossenesse and malignant Malice which ariseth out of the dark world and standeth in the Curse of God This beast did arise in Adam and Eve when they did Imagine after evill and good and came into its selfe-fulnesse away from the divine power and will and is before God onely as a beast This beast the Devill hath infected with his desire and made it wholly monstrous and insinuated his desire thereinto so that it onely lusteth after vanity as a Cow doth after Grasse 22. But the whore of the Beast is the poor Soule captivated in vanity which soule had its rise in the formed word of the three Principles which was Gods Image but now by the Lust of the beast it hath begotten to it selfe an own selfe-will which is departed from God into selfehood as a self-willed self-born creature which doth what it pleaseth and not what Gods Spirit willeth this selfe-will revoulted and apostatized from God is the whore of the beast which whoreth with its self in the Pride of selfehood 23. But now the poore captive soule lyeth in this Grosse beast and is captivated in its owne selfe-borne will viz. in the whore and longeth after God from whom it proceeded and was inspired into the created Image and looketh about on all sides where its true native Home of Rest should be and it findeth that it is cloathed and covered with this whore and then it bringeth its desire into this whores will and seeketh the place of God for Rest and then the whores will taketh the poore captivated soules desire into it selfe and thereby doth exalt and set up it selfe it perswades it selfe that it in the soules desire is the fair child of God which shall possesse Heaven and gives out that it is holy and sets forth it selfe as a God which men must honour and adore 24. And being this Bastard viz. the false will of selfehood cannot see or behold the place of God either what or where God is then the false will goeth on in the way of its property and betakes it selfe unto and appropriates to it selfe the manifested Word of the Letter viz. the formed voice of Gods children who spake from the Living word and setteth its contrived forme of its owne conceived Ens into the Literall word and cloathes it selfe externally with the literall word standeth forth with boldnesse and selfe-achieved confidence and saith here is the place of God here is heaven here is God manifest but it is onely a Bastard and is predestinated to Condemnation for God hath not created it Note Predestination but it was born and brought forth out of the Lust of the Soule when it did turne its face from God into the Centre and would taste and prove evill and good 25. This Harlots Bratt sitteth upon the beastiall monstrous man and rideth upon him as upon its horse and is halfe Devill and halfe brute Beast which shall and must dye or else the soule will not be redeemed so as to see the face of God again 26. This whore hath taken its power and understanding out of nature viz. out of the Compaction of Evill and Good that is out of the dark and outward world and hath swallowed up or avalled the pretious Image of God in it selfe which after God was created out of the heavenly Ens. 27. Here is the Swinheard as Christ said who had consumed his fathers inheritance with the Swine he meaneth the poor Soule which hath devoured spent and consumed its heavenly Goods in the heavenly Ens with this whore of the evill Self-devillish will so that it standeth in Gods sight as a tattered patched Swineheard and keepeth the fruit of the evill whore viz. of the Devills fatted swine upon the Earth which are the wicked ones in their fruits 28. Thus we understand what the Antichristian babilonicall whore in man is which hath arisen out of the divided properties viz. out of Adam in whom the properties departed out of their mutuall and Equall Accord each into its owne desire and lust to Selfenesse whereby Adam became earthly and mortall out of whom afterwards the Tree of the multiplicity of tongues and speeches did arise out of one onely tongue 29. Now know this that the multitudes or variety of Faiths are generated out of the divided Tongues so that almost every Nation hath brought it selfe into sundry severall and peculiar
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
these point at the Kingdome of Nature which hath its Originall out of the Fathers property and must alwayes be the first if a creature shall be brought forth or to the producing of a creature 3. Afterwards comes the Kingdome of Grace which taketh in the Nature as first there must be a fire ere there be a light the fire begetteth the light and the light maketh the fire manifest in it selfe it taketh the fire viz. the nature into it selfe and dwelleth in the fire 4. The like also we are to understand concerning the two properties of the humanity viz. in the Two Principles according to fire and light viz. according to the Fathers and Sons property according to the Anger and according to the Love both which are in one essence 5. But being mans will had subjected it selfe to the Kingdome of Nature the kingdome of nature did now also represent its property in mans Image to the Highest God especially in this wonderfull Man Abraham in whom the Spirit and Word of God moved it selfe now the figures of the Eternall Principles viz. of both wills were represented out of one man to the word of God which had brought forth and formed all essences viz. the revolted disobedient will in Ismael and the holy obedience which sprung forth from the Power of the received word of faith in Isaack 6. Two types were here set forth viz. in Ismael the poor sick distempered evill corrupted Adam fallen from the will of God and in Isaac the Image of Christ was represented which was come to help the poor corrupt Adam and to introduce his Apostate will into death and mortification and purifie the same again in the fire of God and regenerate it anew in the Love-fire and in the first Onely eternall will of God where the Father and the Son are one onely will and essence in the wrathfull Anger-fire and in the Love-light-fire 7. For with the motion of the divine property when God moved the Nature and creaâ—ed the creatures the two properties viz. of the Love and the Anger in nature did sever themselves so that the mystery of God viz. the invisible spirituall World might be manifest and come into a wrestling Love-striving sport in the strife and Counter-will 8. For if there were but one onely will then all essences would do but one thing but in the Counter-will each exalteth it selfe in it selfe to its victory and exaltation and all life and vegetation stands in this contest and thereby the divine wisdome is made manifest and comes into form to Contemplation and to the kingdom of joy for in the Conquest is joy but one onely will is not manifest to it selfe for there is neither evill nor good in it neither joy nor sorrow and if there were yet the One viz. the onely will must first in it selfe bring it selfe into a contrary that it might manifest it selfe 9. The like also is here to be understood concerning Isaac and Ismael for Christ must be born of Abrahams seed and the corrupt man must also be born out of this Abrahams seed whom Christ should help and save 10. For Christ viz. Gods word and will took unto him on his holy heavenly Ens mans revolted Ens and will and brought the same in him into the mortification of selfhood even into the Root whence man 's revolted apostate will did arise in the beginning of his creation viz. into the wrath of the eternall nature into the Fathers property as to that nature and regenerated the revolted humane will in the same fire through the Love-fire and united or Atoned Gods Love and Anger viz. the divided nature in the humane will which nature in the creation of the world had introduced it selfe into a Contrary to the manifestation of the Wonders 11. Now understand us here aright according to the very acute depth Christ must be the King and Hierarch viz. the Humane Prince in the Eternall Kingdome and the Kingdome was his own Peculiar now his Subjects viz. his Servants must be other persons then He all which must introduce their will into him as into one Stock He must be the Tree which should give to his branches viz. to the rest of mankinde Sapp Power and Will that so they might bring him forth fruit but being the branches on his Tree which was himselfe were become Evill he gave himselfe into their evill essence and put forth his power and vertue in them that so they might become good again and flourish in him 12. And that this might be effected the Tree and the Branches of the Tree must be distinguished or â—everized that so the wonders of the formed wisdome of nature in this Tree might not cease and come to nought for which wonders sake God had moved himselfe to the creation and severed the will of nature viz. his formed word into a Contrary 13. Isaack was conceived in the Ens of Christ viz. in the apprehended or formed word of Faith of Abrahams Ens in the faith and stood in the figure of Christ he was not wholly and onely out of the heavenly Ens but out of both together out of Abrahams Adamicall Ens and out of the conceived or apprehended word of Faith and Ismael was out of Adams Ens of Abrahams own nature according to the corrupt property he was wholly out of the essence of Abrahams soul and spirit but not out of the apprehended word of Faith which passed upon Isaac 14. Now Ismael was even as his father Abraham before the conceived word of faith and should also take or receive that same word of faith in the desire out of Isaacs heavenly divine innate or imbred word and bring it to a Substance of faith in him for God anointed the humanity of Christ and the humanity of Christ anointed his boughes and Branches viz. those who also bring their desire into him and so they also come even to the same â—â—â—ction wherewith God anointed Abrahams seed in his faiths desire 15. Thus the figure of Christ was represented in Isaac and Adams figure in Ismael and in Abram God and Adam did stand as t' were opposite God received Adam again in Abram into his Covenant word and will and out of this same Covenant word and will which Abraham received of God in which Abram was justified Christ was born who received Ismael and all the poor corrupt children of Adam who do but introduce their desire into him into his word and heavenly Ens and delivered them to his Father viz. to the bosome of Abraham into which his Father had imbosomed or immersed the eternall holy word of divine Love wherein standeth the Compassion over us the children of poor Eve 16. Thus understand us now aright in this concerning Abrahams Bond-woman and concerning the Free What doth that mean which was said to Abraham * * * Gen. 21.10 Gal. 4.30 The Son of the bond-woman shall not inherit with the free it was not onely spoken concerning the outward inheritance
shee might take the seed of Abraham 28. And even therefore God made her barren even to her old age least the beastiall lust should be predominant in her and mix it selfe in Abrahams blessed seed for shee should give all her humane power viz. the womans seed in the Covenant which did move it selfe in her as to the kingdome of Nature into the seed of Abraham not out of the wantonnesse of beastiall lust but out of the desire of the Nature of the formed word and therefore the beastiall lust introduced by Adam in which lust the Devill had made his murthering Den must be first even as quite mortified in her that so the inward nature might yet stand onely in the desire viz. the formed words Ens as to the creature 29. For the promised word in the Covenant with Abraham should give it selfe out of Abrahams seed into Sarahs seed viz. into the womans matrix in Venus's Tincture and take unto it the female Ens out of the Love-Tincture which had parted it selfe from Adam into a Woman indeed not according to the manifest life of the holy heavenly Ens shut up in her which disappeared in Adam and Eve which was first made manifest in Christ but according to the kingdome of the formed word of nature in which the heavenly Ens lay shut up untill the motion of the Covenant in the Ens of Mary where the limit or Eye marck stood at the End of the Covenant 30. Thus Hagar and her Son Ismael who as to the will of selfe viz. as to the Devills introduced desire and his outward Constellation was a mocker of his brethren and did exercise them must be an Instrument of Nature whereby God manifested his Wonders 31. But as God will not for ever cast away the nature from him but thus useth it in time in a contrary to the opening of his wonders of wisdome out of Love and Anger as a Generatress of his wonders in good and evill The like also we are to understand concerning the evill innate property in man which cannot judge the Soul 32. But the free-will which it hath if it therewith continueth in the iniquity in selfehood that condemneth it for it will not enter again into the One viz. into the quiet Rest * * * Note Its condemnation is in it selfe and not without it it maketh its hell in it selfe that is it awakeneth out of the centre of the eternall spirituall nature Gods wrath in it selfe viz. the property of the dark fire-world in which it is not the child of Gods Love but of his Anger of which substance and essence it selfe is 33. For if the soul dyeth to selfe will then it is dead unto hell viz. to the Kingdome of the wrathfull nature now it cannot do this in its own selfe ability No selfe-ability unless God look upon it again as here hapned to Hagar when shee said Thou God seest me and therefore shee called this place or fountain the fountain of the Living and Seeing for the fountain of life did even there manifest it selfe in her and brought her again to Conversion 34. For shee should not be cast out with her Son from the purpose or * * * Note Election of God but God did onely set forth the figure of both Kingdomes in their seed viz. in Ismaels and Isaacs For thus said God afterwards to Abraham Gen. 17. Ch. 20. vers Moreover concerning Ismael I have heard â— hee also behold I have blessed him and will make him fruitfull and multiply him exceedingly Twelve Princes shall he beget and I will make him a great Nation 35. Now what God hath blessed that the Bishop with his Reason shall not unhallow or make execrable * * * God Hee hath set a a a Ismael him up to be a Ruler in the Kingdome of nature that he might manifest the Wonders of Nature and not predestinated him to condemnation as Babel judgeth in whose hand a Shepheards crook were more comely and fitting then to expound the mysteries of the Scripture with earthly eyes or apprehensions and make conclusions therein which indeed serve the Devill and make men lewd and prophane 36. For though Ismael was afterward cast out with his mother Hagar so that he attained not to the Inheritance of Abrahams goods the same hath far another figure then reason seeth in it God set Ismael to be a Prince in the Kingdome of Nature and Isaac to be a Prince in the Kingdome of Grace Ismael must possesse strange or another sort of goods because he was not sprung forth out of the line of the Covenant and Isaac was of the line of the Covenant and therefore God gave Isaac Abrahams goods viz. the blessed Inheritance because he was born of the blessing and out of him the Lord of the goods should come Therefore he in the mean while should be a possessour of the same dominion untill the Lord should come and Ismael must be a servant and minister of the same Lord who was to come after 37. For the children of Nature are Servants in the kingdome of Grace not Lords in selfe-will they must not with the own selfe-will enter upon the inheritance of the kingdome of Christ for * * * Rom. 9.16 it lyeth not in any mans own willing weening running or going to will and take the same in their own selfe-wills ability but it lyeth in Gods mercy it is a kingdome of Grace not a kingdome hereditary to one generation of men onely but God gave it of Grace to Abram in his Seed 38. The mocker Ismael must be cast from the blessed inheritance for he was not born of the line of inheritance viz. out of Gods speciall gift as Isaac was who represented the person of Christ for Christ alone should be the heir of Gods blessing who had the same out of the Right of nature all the rest one with another must be as his Sojourners for Japhet must dwell in Sems Tent not as a Lord and Master of the Tent but as a Servant 39. For the person of Isaack also according to his innate Adamicall Nature was no otherwise therein then as a Servant but that he was chosen to be Heir the same was from God who bestowed it on him as a Vicar or Deputy of his Lord who should spring forth out of him whose property given of God he did carry in himselfe as in the place or Mansion of the Covenant understand he bare Christ in himselfe in the Covenant of God and to him alone the goods did belong out of the Right of nature for he was Gods child by divine nature and an heir of all whatsoever God had created 40. But unto all others the heavenly goods did not belong out of a naturall right for they had lost the Right of nature in Adam and attained thereunto onely by the Free-Gift and gratious Donation of the giver even by the Mercy of God therefore Ismael was cast out
Love-word of God hath incorporated it selfe this same water baptizeth the inward man which disappeared in Adam to the new regeneration Note how wee are Baptized into Death and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death it circumciseth the poor captive soul and putteth the Covenant and humanity of Christ upon it in the inward spirituall man now disappeared or withered as to the kingdome of heaven 15. Understand it aright yee Jewes and Christians you have but one onely baptisme the Jew is baptized inwardly on the soul in the Ens of the Covenant and circumcised on the disappeared Ens of the Right heavenly humanity viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity and the flaming Love-spirit in the Ens of the word Tinctureth the true humanity and baptizeth it with the in-taken or conceived Ens of Faith the Faith in the Spirit of God baptizeth it with its heavenly water 16. And the Christian is baptized even with the same very word and water in the faith it is wholly One and the same onely this is the externall difference that God hath appointed and established the Covenant of Circumcision in the baptisme of water being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life 17. And that you may yet see that they are both One Christ was circumcised as a Jew and was baptized as a Christian thereby to declare that he in his Love revealed in the humanity had manifested the fire-baptisme in the water viz. in great meekness and long-sufferance and changed them into One. 18. The Ens of faith was not yet become incarnate among the Jewes therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin that so they might have a Signe that the Holy Spirit in the Ens of faith in the Covenant would cut off their Sinfull birth whereby they were the children of Grace in the Ens of faith 19. But this same Ens of faith was first made flesh among the Christians in Christs humanity and is also now incarnate in the children of faith in their true man the Christians do now in their faith's desire put on Christ viz. this Ens of faith which the Jewes did also put on in the flesh in the heavenly flesh viz. in the heavenly living water in the divine manifestation 20. This water is the heaven wherein the onely holy Element is the motion and essence it is Christs viz. Gods holy corporeity viz. the formed wisdome of the forth-breathed or formed word of the divine powers Gods living eternall speaking word which is a spirit and the divine understanding which again attracteth to it selfe its own forth-breathed essence viz. the forming of its wisdome 21. The fathers will draweth the Soul which is a fire-breath out of its fire-spirit unto it selfe and the Sons will draweth the noble Image created out of the wisdome viz. out of the heavenly essence to it selfe and the Holy Spirit draweth the whole moving humane understanding to it selfe so that it is a God-Man and a Man-God God made manifest in an Image and this is the Image of God and thus also the Circumcision and the Baptisme is to be understood which in both is the ground and chiefe corner stone to the new-birth among the Jewes and Christians 22. Now in that the Males were to be circumcised and not the Females Note Why Miles onely Circumcised Why Males and Females both Baptised and yet all are to be baptized among the Christians is thus to be understood as followeth mark it aright ye Jewes and Christians and all other Nations we tell and declare it unto you all for ye are hereby called the Time is come about that the Antichrist must dye 23. Adam was the Image of God he was man and woman and yet neither of them before his Eve but a masculine virgine in peculiar Love full of chastity and purity The Tinctures viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One in an uncessant Conjunction of desire wherein stood the peculiar fiery Love-desire 24. But being the Devill assailed the property of the fires-Tincture and brought his false desire thereinto so that the fires-Tincture was divided in the properties of the eternall nature each property on the centre gave it selfe forth into its Selfehood whence the selfly revolted will and the false lust did arise which lust desired to prove the dark worlds essence viz. the earthly essence out of the dark worlds desire and to tast in it selfe how the same would relish if evill and good each manifest in it selfe were together viz. in the dis-Temperature without the divine One hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire and with the earthly hunger after the vanity proceeding from the dark worlds essence in the earth and in the Elements so that the heavenly female or right virgin-ike life was extinct in the Ens of the light 25. For the Holy Spirit departed from the introduced vanity and so the holy matrix viz. the heavenly Generatress disappeared and the mother of the outward nature viz. the outward naturall woman understand the property of the woman got the upper dominion in the birth so that Adam must now be divided and figured into a man and woman 26. But being the fiery property of the Tincture which now hath the dominion in the man and is called man by reason of the fathers property was the cause of the poysonfull infection so that the Tincture of venus viz. of the woman or the light was mortified and being he introduced in himselfe the abomination of lust into the womans property whereby afterward the woman viz. his Eve did so eagerly lust after evill and good and began the earthly Eating Thereupon we are here to consider that this same fires-soul viz. the mans Tincture must be baptized again with the divine Love-fire that so it might not introduce the Ens of the Devill and Serpent insinuated into the masculine Seed so poysonfull into the womans matrix it must be tinctured and baptized again with the divine Love-tincture viz. with the holy Love Ens which came to pass in the Ens of faith in the promised incorporated Word of the power of God 27. But the Woman viz. Adams virginity was now transformed or formed out of Adams nature and essence into a woman or manness and in her the holy virginity disappeared as to God viz. the Tincture of the Love and light did still remain but as it were dead or disappeared for the outward mother viz. the elementary mother lived now in its stead in her and was the Generatress of nature which must receive Adams viz. the mans Seed into it selfe 28. Into this disappeared heavenly Tincture of the light viz. into the true
light from the new-birth of Christ in the heart which comforts it in its forsaken condition and helps to nourish and cherish it and tells it that it shall not dye but become a great Nation but not in its innate and inbred heritage viz. in the evill Selfe-will but in Beer-sheba that is in the true Contrition in the wilderness viz. in the valley of teares in the desertion that is the poor nature must work in this forsakenness and in its present banishment and exile from the sensible and full enjoyment of Paradise bring forth much fruit which fruit the Angel brings again into Abrahams Tent to be a sojourner of Christ. 13. That is we must understand when Christ is born in man he rejecteth the vanity of nature with the will which worketh and desireth vanity and maketh the naturall will to be Servant whereas before it was Lord and Master but Nature standeth in the wilderness in the vanity of death encompassed with Sin and now it must work and bring forth fruit and yet it looketh upon it selfe as wholly impotent and as one wholly cast out from the inward spirituall will of Christ and in it selfe it seems as one foolish and contemned of the world and every way beaten off from its own will and then it begins even to sinck and quail in it selfe and to leave off from its own will and all things are of small esteem with it That which before did rejoyce it that now is against it and it stands allwaies as if it should dye it hopeth and doubteth that is it hopeth amendment that it might yet once be delivered from the scornfull contempt and be set again into the honour of its selfehood but it dryeth up also it s well of water and Gods anger appears in its sight that is all its friends depart from it with whom before in its Temporall goods and prosperity it had pleasure respect and honour so that it looks upon it selfe as continually a dying 14. And when this comes to passe then it is right in the way to Beer-sheba and wandreth in the wilderness for it knowes not what it shall do it is every ones scorn whatsoever it lookes upon rebukes it for a fool in that its power is taken from it that it must now forgo the beauty riches and honour of the world and all whatsoever might advance and preferre it in Temporalls and yet it would fain have them but yet it is drawn from them by the inward man in Christs spirit and * * * Blamed or upbraided reproved in these Temporalls for unrighteous and abominable 15. And then indeed it enters right into Beer-sheba viz. into the Contrition of the heart and setts reason by the empty water-pott of Hagar and goeth a stones cast from its Son Ismael viz. from the own desire of nature and stands and compells also the thoughts of nature and will not give any thing any longer to its own children viz. to the Sences and cogitations of the minde but casteth them away as children that now must dye a stones cast that is a while from it selfe that it might not see the death of its children so wholly doth Hagar viz. the nature with its Son give up it selfe to the minde for the mortification of the selfehood of the own will sits also and mournes in it selfe in Beer-sheba viz. in the broken and contrite heart and wholly despairs of its Reason would fain dye that it might be but freed from the miserable forlorn condition 16. And then when it is thus prepared that it quite despairs of its Selfe gives up it selfe wholly into the death of selfehood then cometh the Angel of God to Hagar that is to the poor forsaken and dying nature and saith What aileth thee Hagar God hath heard the voice of the Lad where he lyeth arise take up the Lad and hold him in thy hand for I will make him a great Nation and then God openeth the eyes of Hagar viz. of nature and shee sees a well of water and then filleth her bottle with water and gives the Lad drink who growes in the desart and is a good Archer and dwels even in the wilderness of Paran and must take an Egyptian wife The inward exceeding pretious and worthy figure of this stands thus 17. When man hath put on Christ in Faith and is entered into right true Repentance and hath in his minde forsaken the whole world even all its honour goods and things temporall then the poor nature of man doth thus stand in the mortification of selfe as is above-mentioned concerning Hagar and her Son for it desireth also to dye even to the Senses and cogitations of the minde and to enter wholly into Resignation 18. And when it stands thus in the thoughts of death having given up its will and cogitations into mortification then the inward Voice of Gods Word manifests it selfe in the Minde and * * * Thoughts meditations Senses and even there the divine word heareth the voyce of the childs crying viz. the troubled disconsolate Minde in its * * * Cogitations meditations thoughts for it soundeth therein in the divine voice and saith in the divine voice to nature viz. to Hagar What aileth thee thou troubled and perplexed nature fear not God hath heard the voice of the Lad viz. of thy thoughts which thou hast offered up in the desire to God Arise that is lift up thy selfe to God in this resignation and stand up in the voice which hath gratiously heard thee and looked upon thee and take thy cogitations viz. thy Son by the hand of faith and guide and govern the powers of the Minde they shall not dye but live and go for I will make them a great Nation that is to a great divine understanding and capacity in divine Mysteries and God openeth unto nature the fountain of living water so that it receiveth into the Bottle of its essence in it selfe of Gods well-spring and therewith it gives the Lad viz. the Sences or powers of the minde drink 19. And then God is with this Lad of the Thoughts and he groweth great in the wilderness that is in the corrupt nature the right discreet and intellectuall child groweth great in the Spirit of the Lord and becomes an Archer that is an Archer of the Lord and his brethren who shootes the Birdes of prey and the wild Beasts understand he shooteth down out of his Spirit the evill beasts and birds in his brethren with the holy Spirit he teacheth them and reproveth them with divine Arrowes 20. But he must dwell in the wilderness of Paran viz. in the corrupt flesh and in the wilderness amongst ungodly People and there he must be an Archer of God and his Mother viz. nature gives him an Egyptian woman that is nature layeth a fleshly woman by the noble Minde born in Christs Spirit with which the noble new-born Minde must sit in wedlock and be plagued with this Idolatrous fleshly
his Son to whom he had given the whole * * * That is all mankinde humanity for a peculiar possession and say thus being I have given thee the Power in the humane property which is mine to be thy own Swear now unto me by God that is deeply binde thy selfe therewith into an essentiall Oath or One Eternall Covenant that thou wilt not shew any unkindness to my nature in the humane property nor to the children viz. to the Branches which spring forth anew out of their property nor to their Nephewes or grand-children that is to those children who spring out from the wild property where oftentimes a wicked husband or a wicked wife are joyned together the one being ungodly and the other honest but according to the kindness which I have don unto thee even unto thy Image in that I have restored unto thee again this heavenly matrix which in Adam was captivated in my wrath and disappeared from thy Image in my Anger thou shalt do likewise to mee and unto the Land that is unto the outward man wherein Gods children bear the heavenly Image that is unto the Land wherein thou sojournest 13. For Christ is a stranger in our earthly humanity and our earthly humanity doth oftentimes make our children or grand-children strangers to God there the Father of nature in the Souls property said unto Christ he was a Stranger in Our Land as Christ also said that his kingdome was not of this world that is of the earthly man but Christ should shew kindness in this Strange Land understand the strange humanity and not reject the children which should be born therein as the Father had don to his Image of the heavenly humanity which disappeared in Adam this Christ should Swear unto God as he also sweareth in the Prophet Ezekiell * * * Ezek. 33.11 As true as I live I will not or have no delight in the death of the wicked or sinner but rather that he should turn and live for Abraham in Christ viz. in the figure said I will Swear that is I will do it 14. And Abraham reproved Abimilech because of the well of water which the Servants of Abimilech had taken away by force that is Christ reproved the Soul that the Soules servants viz. the essence of nature had taken away the well-spring of the Essence from the heavenly corporality viz. Christs body in Adam whereupon the heavenly Image dyed or disappeared for Christs holy fountain of water sprung up in the Soules fiery Essence but the Soules Essence had taken this fountain of divine Sweetness into its own Selfe-full power and changed the same in it selfe to another property 15. And Abimilech answered that is the Soul I wot not who hath don this that is I did not know that the Devill had deceived me that the false lust was arisen in the very Essence of my nature and who hath don this hurt also thou didst not tell it unto me that is thou didst not declare unto me that thy Image was in me that this holy divine fountain was thine which my Servants viz. my Essences have * * * Turned it to a selfish own-hood taken it to selfehood moreover I heard not of it but to day that is thou hast not revealed to me that this fountain is thy Seat save to day onely that is to day where thou dost again manifest thy selfe in me in Adam with a Covenant of Grace where now I heard thy voice in mee 16. And Abraham took sheep and Oxen and gave them to Abimilech and they both made a Covenant with each other that is then Christ took his sheep that is children and his Oxen are the Gentiles the sheep are the children in whom the Covenant was manifested viz. the Jewes and gave them to the Father and made between Christs Spirit and humanity and between the Jewes and Gentiles an eternall Covenant that it should be one humanity and not two 17. And Abraham set seven lambes apart by themselves These seven lambes are the seven properties of the naturall humanity of Christ which he did manifest in our humanity and in that the Spirit saith by themselves signifieth that Christ in his humanity of the seven properties is a distinct Person so that wee men viz. Jewes and Gentiles who come to his Grace ought not to say we are Christ but we are his house in which he dwells the Power of the holy fountain of water is his we are onely branches on his tree he is with the seven lambes of the divine property * * * Or by himselfe apart in us they belong not to mans selfehood 18. Onely in the Right Resignation Christ and man is wholly One when mans will wills nothing any more without Christ but gives up it selfe wholly in Christ then it is dead to Selfe and Christ onely liveth in it also it doth signifie that his creaturall Person with the seven properties of the humanity shall dwell among us as a distinct Person as eternall high Priest 19. And Abimilech said what mean these Seven Lambes which thou hast set by themselves that is God the Father made an allusion through the Essence of the Soul in this figure with Christs figure in Abraham and said what mean thy seven properties of our divine nature by themselves Wherefore being thou shouldst regenerate mankinde dwell in them wilt thou also sett forth thy seven properties of our divine nature in a distinct humane person and Christ answered in the figure of Abraham Thou shalt take Seven Lambes from my hand that they may be an Eternall Testimony unto mee that I have digged this well that is to say Christ speaketh to his Father in mans Person thou shalt take the figure or the Image of my seven properties of the humane creature for an Everlasting Testimony that I in my Suffering and death have again digged the well-spring of Eternall Life in the humane property that mans new-digged fountain of life is mine 20. And the Spirit in Moses speaketh wholly under a vail therefore or from hence the place was called Beer-sheba this is the very pretious place where God the Father and his Son in the humanity sware both of them together the place was called Beer-sheba viz. a bruising of death by the will of him that liveth and seeth in the disappeared humanity where in Christs humanity which he assumed from us men death was bruised and broken in pieces and the well-spring of Love did flow forth again out of the living God in our bruised humanity of the heavenly part into the Soules creaturall-fountain now the spirit of Moses speakes here very pregnantly that the place was called Beer-sheba where the Testimony of this Oath viz. a fountain of Grace was eastablished 21. And the place of God at Beer-sheba is shewn to us poor men where God the Father hath made an Everlasting Covenant with us in Christ Jesus viz. in the penitent Contrite Soul when the poor
the will to the Selfehood or ownhood of this world and although the flesh be disquieted being it must forsake what it fain would have yet the true nature and the Soul must not give heed to it Also it must not take care for the sake of the flesh where that should have its maintenance but commit it to God and go on in his calling as a day-labourer in the Service of his Lord and Master and let God take care for the Ram and give it what he please 33. And the Angel of the Lord called unto Abraham out of Heaven the second time and said by my selfe have I sworn saith the Lord Gen. 22. v. 15. to the 19. because thou hast don this thing and hast not spared thy onely Son that I will bless and multiply thy Seed as 〈◊〉 â—tars of the Heaven and as the Sand that is upon the Sea-shore and thy Seed shall possesse the Gate of his enemies and through thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce and so Abraham returned to his young men and they rose up and went together to Beer-sheba and dwelt there This is now the Seal of Faith when man hath wholly given himselfe up to God then God sweareth unto the humanity by him selfe that he will blesse man that his life's essence shall thence forward spread forth it selfe in his Power and grow unto a great Tree of divine Essence in the wisdome whose fruit and knowledge shall be infinite and innumerable as he sware unto Abraham that out of his body or life's essence many Nations should arise also how his life's essence should possess the Gates of the enemies viz. of the Devill and Death as heere he gives a full and pregnant hint concerning Christ and his Christendome how they should destroy the Devills Kingdome and break down his Gate in man This the faith in Gods children is able to do 34. For so soon as the iudgement of the earthly man hath been held in the penitent man so that the Soul rejecteth the will of the evill flesh viz. the will of the Animal Soul and brings it into judgement to the condemnation of death and resignes it selfe up wholly unto God then God sweareth in Christ Jesus this Oath unto the Soul and setts it to be a Prince over the enemies viz. over the proud and haughty Devills even to judge them and obtains full power over them and drives them out 35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe and he maketh a relation of his brother Nahor how Milcah bare unto him eight Sons from whom great Nations did arise viz. the Assyrians who indeed did not spring forth out of the Ens of faith viz. in the line of Christ as Abraham but out of the naturall Adam upon whom also the blessing of Abraham did * * * Passed or went light for the history is so exactly deciphered that a man may see that God hath not onely chosen the naturall line of Christ proceeding from Abraham and Isaac but also the lines of nature in the Adamicall Tree which he would also bring together and manifest himselfe to them and they who would beleeve in God should be engrafted into the line of Christ that is those who should be capable of the divine Ens in the voice of the Lord whose will should direct it selfe to God 36. As wee may see again in this figure how God hath not rejected the Kingdome of nature in man but that he in Christ will deliver it out of the Anguish and Enmity and that a man should and must continue in the Kingdome of nature as Abraham when he had finished this offering he went with his Son and two young men to Beer-sheba and dwelt there by which the Spirit of Moses signifieth that when Abraham had performed this Calling in the figure of Christ before the Lord he returned again unto his naturall affaires viz. unto the doing of this worlds business he went to Beer-sheba that is into the toil and labour whereinto Adam hath brought us where a child of God in the cloven and broken nature viz. in Beer-sheba must work in God with teaching and praying and also in nature with the labour of the hand to maintain the outward man and follow the wonders of the outward world in the formed word and help to form manifest and bring them forth in â—â—â—ure to the Contemplation of the wisdome of God 37. Also hereby is hinted very clearly that a child of God in this worlds being doth not stand daily and hourely in the Operation of the spirituall figure that his Spirit can see and know that onely but also in the naturall where the Spirit of God goes also along working in the work of nature and manifests it selfe in another property in him as it may be seen here in Abraham and all the Saints that God did sometimes manifest himselfe to them in the figure of Christ and sometimes again in the Cross and labour in the Temptation and contrariety of the nature of the corrupt Adam so that they have lived in weakness and infirmities as all Adams children have don and do 38. And we ought not to look upon and consider this figure concerning Abraham in all that the Spirit of Moses and * * * Text. Ezra Note concerning Esdras Esdras hath written down but as a Type of Christ and Adam viz. of the Kingdome of Christ and the Kingdome of nature that hereby God hath represented the figure of Christ and his Christendome how he would again Redeem and deliver them from the Great Toil and Labour 39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented and how the same doth pant and reach after man and how man doth stand here in this life as in a field and growes on Whom sometimes the Sun of divine Love doth eglimpse and shine and sometimes again Gods wrath and Anger and how man must be purged tryed and purified and the chiefest and most especiall point herein is this that a man must give up and resigne himselfe to God in faith and full assurance and hold still unto him and let him work in him as he please and how also he must learn to bend and bow his own nature and lead it towards God that it in all things may desire to be Gods instrument and Servant and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature for the Contemplation of Gods wisdome and on the contrary reject the Own will of the Devill and all desire to Selfehood 40. And we should not look upon the written History of Moses concerning the Patriarchs so blindly as the Jewes and Babel do as if they were onely a meer History no the same is not onely full of the types of Christ and Adam viz. of the old and new man but there are also secret
Machpelah for his twofold pitt viz. for the centre of the Fathers nature according to Eternity and for the centre of the Temporall Nature in both which the divine * * * Or Good will and Pleasure lubet hath brought it selfe out of the property of both centres into an Ens and into the creature of the humanity which humane creature hath broken it selfe off from the universall being and put it selfe into a selfishness therefore it must be again rooted into the universall for which end it must be tinctured with the most holy Ens and engrafted in which the Spirit doth here compare to pure Silver and so secretly intimates in the figure 10. When Abraham conversed upon the earth he desired to buy no field for his own possession but now when he was to bury his Sarah he would have the Sepulchre hereditary and peculiar * * * Gen. 23.7 and bowed himselfe before the children of the Land and entreated them for it whereas they would freely have given him the field and bowed themselves before him also but the Spirit of Moses hath its figure here for he hath represented Man to him in a very perfect modell for which cause also he playeth in the Process in the figure shewing that the children which belong unto Christ must bow themselves before God the Father from whom all beings do originally come that he would sell unto them the * * * The Cave of Machpelah the double Valley twofold Pitt viz. the Kingdome of nature and the Kingdome of Grace in Christs bloud for the same with the four centres of humility and the Love-birth the Father takes for Payment 11. And that the children of Heth and Ephron would freely give it to Abraham and yet at last upon the desire of Abraham took money for the same intimates unto us that God the Father hath indeed freely given us the Kingdome of Grace for he gave it freely to Christ his Son in our humanity but Christ would have it for a naturall due right therefore he offereth his humility to his Father that he would be pleased to take his payment for it viz. his humane property of him as here Abraham did in Christs figure although he could have taken the field yet he would not for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance God took the Earnest or Ransome of Christ for his * * * Twofold Pit cave of Machpelah for Payment therefore Abraham must stand in Christs figure for the body must be buried in the cave of Machpelah in this twofold Pitt viz. in the eternall and temporall nature viz. in the formed Compacted Word if so be it shall arise againe in the motion in the voice of this same word and Subsist in its Image which it first had Gen. 23.2 12. For Moses saith Hebron is scituate in the Land of Canaan which God promised to give unto Abraham and understand by Canaan the holy Christalline world or earth viz. the Citie of God which shall hereafter be manifest wherein Hebron lyeth viz. the head-Citie of the Land whereby externally the outward world with its figure is set forth and internally the holy eternall Land of Canaan 13. And we see very clearly what the spirit of Moses meaneth in its figure for first it representeth by Isaac Christs figure with his offering and death and presently thereupon it sets forth also mans Own death and where man must dye namely in his Citie Hebron the Citie of humane Selfe and whereinto he must be buried and put namely into the twofold Pitt viz. into the Kingdome of God and this world and it is therefore called a twofold Cave because there are two mansions viz. a twofold continent of life in two Principles whence man did originally arise but if he be buried in the will of his selfehood in the Serpents desire then he doth not reach this twofold Cave and though he should be therein yet he liveth onely in the Apostate Essence in the ownhood of the Devill viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens. 14. The chiefest piece in this figure is that the Spirit of Moses doth point at the twofold life how this world hath a twofold life and essence which he intimates by the twofold Cave wherein Abraham would have his burying-place to signifie that his twofold humanity viz. One out of the divine Ens out of the eternity and heavenly spirituall essentiality and the other which is out of the time even out of this worlds being and substance should be buried and put into an Eternall Sepulchre where the substance of the twofold body shall lye in its Originall Mother and leave the Own will in this Eternall Grave in death that so the Spirit of God might alone live rule and will in the spirit of the creature viz. in the Soul and the life of man might be onely his Instrument wherewith he might work and will how and what he please 15. For so it must be that the humane will might be brought again into the onely will of the Deity and Eternity for it was in the beginning when God breathed the Soul into the flesh in the Eternall Living Word John 1. Chap. and Gods Spirit did form it into a likeness of the Deity viz. into a creaturall Soul which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood that so it might be manifest in Evill and Good and Rule in the unlikeness or distemperature 16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature viz. into the Essence out of which the soul and body did a rise that is each Essence's property should return again into its mother and the mother is a twofold cave viz. the inward spirituall and divine Kingdome and the outward visible sensible palpable Kingdome of the externall world wherein Abraham would have his burying-place 17. For the outward Kingdome remaines for ever for it is produced out of the Eternall as a modell platform or visible Image of the inward spirituall Kingdome but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety but onely One Element wherein the four are understood but in equall Accord and Harmony in just and equall weight number and measure in One Onely Love will where the ascending domineering stirring Might of the divided figure four Elements doth no longer rule but the soft meek and still humility in a pleasant Lovely delightfull * * * Musicall Aire Aire or still harmonious Sound 18. The Compacted property of the Word in the Soul of the outward world viz. in the Own-hood or selfness of the third Principle doth cease the outward spirit of the world is changed into the inward that the inward might rule and Govern wholly through the outward which at
present the great motion of the enkindled might of the dark world doth withhold and carry in its dominion in which dark worlds property which is now so predominant the Devill is an aspiring assaulting Prince and all things work and tend to the Great Severation that so the properties of the three Principles might each become creaturall in themselves to which End the Eternity hath brought it selfe into a Fiat or desire to the formation of the Essence viz. of the * * * Mysterij Magni Grand Mystery that thus one might be manifest in the other the Evill in the Good and the Good in the Evill and each thing might have its Own Seat and habitation CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac what we are to understand under this figure ABraham strongly engageth his Servant Gen. 24.2 3. who was the chiefe Ruler in his family Government and laid an Oath upon him that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt but go unto his kindred and to his fathers house and take him a wife Reason doth look upon this figure in a mean and simple manner as if Abraham did hate and abominate this people among whom he dwelt because of their evill conversation but the Spirit of God in Moses who hath thus noted down this figure hath his Secret and mysterious meanings couched herein and playeth with the whole written History of the * * * Genesis first book of Moses as with a most pleasant Enterlude and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man in the Kingdome of Christ. 2. The Servant must sweare unto Abraham an Oath that he would take a wife unto his Son out of his Family Stock and Kindred wherefore did Abraham lay an Oath upon him whereas the Servant must obey his Master without taking an Oath and Isaac would not have taken a wife contrary to his Fathers mind and will but the spirit of Moses doth look here into the internall figure Isaac stands here in the figure of Christ and Abrahams Servant stands in the figure of nature and the Cananites do stand in the figure of the introduced Serpents Ens out of which the rebellious selfish will of mans selfehood is arisen viz. in the figure of the Beastiall man which shall not inherit the Kingdome of God these three the spirit of Moses doth set before him in the Type and thereby points at the true man which shall subsist Eternally The inward figure is thus 3. Abraham requirs his Servant who was the chiefe in his whole family Abraham here betokens God the Father and the Servant by whom he Governeth betokens nature nature must here in its might and strength swear unto God that is deeply engage and essentially binde it selfe that it will not take unto Isaac that is to the Christians viz. to Gods children a wife that is a matrix of the Cananites viz. of the Serpents Ens or associate with it to the propagation of the Serpents Ens that it will not assume the Poyson of the dark worlds property unto it viz. the Cananitish property and introduce it into the children of Christ for their wife viz. into the Tincture of Venus which is the true female matrix in men and women but that it will joyn the true Adamicall man which God had created in his Image viz. the true humane Essence proceeding from the first Originall tree out of the first root viz. from Abrahams Stock who betokens Adam unto the Ens of Christ viz. to the true Isaac in the children of Christ. 4. Understand this thus Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill which nature hath taken into Soul and body and hath begotten and brought forth therein a selfish rebellious will which is disobedient unto God 5. But now being that God had again introduced the holy Ens of his holy word into Isaac which Abraham apprehended in the desire of faith and represented the same here in Isaac with a new twigg springing forth out of the corrupt tree of the humane property and born out of Christs spirit Thereupon Nature viz. Gods Officer must here deeply engage it selfe to God and swear that it will no more take the Serpents Ens for a wife viz. for its beloved companion and yoke-fellow understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will but Gods Officer viz. Nature must take Essence and Substance out of Abrahams true climate where Abrahams home was in Adam viz. out of the right humane Essence and bring the same to Isaac viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman with whom the true man taketh delight in himselfe with the heavenly matrix in pure desire of Love and loveth his own nature in Gods Love and not in the Cananitish selfish Serpents Ens in the Apostate rebellious ungodly will that so the new birth might be holy in its virginity as to the inward man 6. For Man in his Essence or being doth stand in a twofold Essence viz. in the naturall and Supernaturall in the divine Ens of the formed word and in the naturall Ens of the centre of nature in the Fiat viz. in the divine Desire in which desire nature and the bright-burning world do take their Originall which bright flaming nature should not any more take the false lust of the beastiall Serpents property into it selfe of which the Spirit here doth prophecy in the inward figure 7. And Abrahams Servant said How if the woman will not follow mee Gen. 24.5 shall I bring thy Son again unto the Land from whence thou camest The meaning hereof in the inward understanding is this nature speaketh to God and saith How if the right humane Ens will not follow me being it hath a cleaving affection to the Serpents poyson shall I then bring thy Son viz. the holy heavenly Ens again into the Land viz. into the place from whence it came along with mee that is when God betrusteth the Officer of nature with his holy Ens to bring the same into the humane property and to take the humane Ens for a wife of the heavenly man then saith nature viz. Gods Officer how then if the woman understand the humane Ens will not follow me and come with this Isaac that is with the Ens of Christ into the true humane Land viz. into the true Adamicall Paradisicall Tree shall I bring thy Son again viz. thy holy Ens into the place of God 8. And Abraham said beware thou that thou dost not bring my Son thither again The Lord God of heaven which took me from my fathers house Gen. 24.6 to the 9. and from the Land of my kindred and that
spake unto mee and swear also unto mee saying unto thy Seed I will give this Land he shall send his Angel before thee and thou shalt there take a wife unto my Son but if the woman will not follow thee then thou art clear from the Oath onely bring not my Son thither again and then the Servant put his hand under the thigh of Abraham his Master and sware unto him concerning this matter 9. The inward meaning is thus God saith to his Officer Nature have a care that thou dost not go according to thy Reason and conceive another will and bring my holy Ens again thither from whence it is come for it must dwell in man The God of heaven who hath taken the humane Ens from the Eternall word from his Eternall native Countrey which is the house of the Eternall Father who hath promised man the Land of Canaan according to the Paradisicall property and moreover hath Sworn to him he shall send his Angel before thee that so thou maist take a wife unto my Son there even where the Angel viz. the divine will shall guide and direct thee that is when God will betroth and binde himselfe with his Word and Power in his children with an Eternall Marriage then he sendeth his Angel before viz. his will into the humane Ens that the same doth convert and turn it selfe to God 10. The nature of the minde must not in its will of Reason take upon it to Lord and Master it and doubt at what God will do when the office or charge of a Servant is laid upon it it must not make it selfe its Looking-glasse and doubt when it seeth that the Soul lyeth captivated in the Ens of the Serpent it must not thinke with it selfe I shall not heere arrive with a prosperous success with my divine Message but it must leave that to God and discharge its Message according to Gods command and commit it to God how he will bring the woman viz. the humane spirit and betroth and joyn it with the Son Isaac that is with Christ in the divine Ens. 11. But if the woman will not follow thee then thou art clear of the Oath that is if the humane will when I send my will before thee in man will not follow thee then the Messenger viz. Gods Officer with the Sent heavens-Ens is clear onely bring not my Son thither again that is bring not the heavenly Ens again into that Essence out of which it is come but stand still therewith and hear whereunto God shall direct and incline thee for the Rain from heaven shall not ascend up again empty without fruit so likewise Gods Word and Command shall not return home empty but work and bring forth fruit in its formed wisdome 12. If one man will not then the same word falls upon another which is capable of it therefore nature viz. the Messenger Officer Advocate or Petitioner of the heavenly Message must not bring the word with the divine Ens back again into that place viz. into the inward divine voice for what God once speaketh forth by his Word in Power that shall and must stand in a divine form to the divine Contemplation Nature must go forward as a Messenger his way and declare that the Lord hath given Isaac all his Goods that is he hath given to Christ all his Goods and desires now a wife viz. Man who should give himselfe in marriage with Isaac in Christ. Gen. 24.9 13. And the Servant laid his hand under the thigh of Abraham his Master and sware unto him concerning this matter That is when God * * * Did dive immerse or baptize put his holy word with the heavenly Ens or Essence viz. with the formed wisdome into the naturall Ens of Mary as into Gods Servant and God and Man became One person then the humane nature sware under the thigh of the Fathers Eternall nature * * * Or in God unto God that it would obey God and hence forward go forth and seek the humane wife and marry it to the divine Ens All which is to be understood in Christs person who in his assumed humanity as Abrahams or God his Fathers Servant in the naturall property should go forth with his word and seek this Woman viz. his Bride and Spouse which the Angel of the Lord viz. Gods will should bring unto him Gen. 24.10 14. And the Servant took ten Camels of the Camels of his Master and departed and had with him all sorts of his Masters Goods and arose and went to Mesopotamia the Citie of NAhOr Here now the Spirit looks upon the process of God and intimates how God sent his Angel or Messenger Gabriel with the voice of nature to the humane nature in Nahor viz. to Adams nature in the Ens of Mary in which voice the living holy word was hidden with the heavenly living Ens and gave also the Fathers nature Ten Camels that is the * * * 10 formes Ten formes of the three Principles to the naturall and Supernaturall fire-life viz. * * * 7 formes Seaven formes of the Centre of nature and * * * 3 formes three formes of the three distinctions of the Principles all which are Gods camels whereby he beareth and carrieth all things 15. And the goods of the Lord are the formed wisdome of the great wonders and Powers all these Gods Officer tooke along with him when he had the divine word in himselfe and introduced the same into the humane naturall Ens even into the Ens of Mary or awakened opened or manifested the same therein as a man might expresse the great deeds and works of God whereas indeed the outward compacted bound-up SensVAll tongue cannot give words sufficient enough to the deep Mentall understanding 16. For here the spirit of Moses doth take the Angels message along with Isaac's figure and playeth externally in the figure with Isaac and Rebecca as Christs figure and inwardly he playeth with Mary as Adams Essence and with Christs as the Virginlike divine Ens. 17. And the spirit of Moses saith further Gen. 24.11 And the Servant caused the Camels to kneel down without the Citie by a well of water at evening time even about the time that women use to go out to draw water This signifieth and noteth out internally how the mystery of the nature of the three Principles being the bearers or carriers of the formed wisdome of God hath layd it selfe down by the divine fountain without the Citie the Citie betokens the hidden mysteries of the divine holy Ens of the formed wisdome about which the * * * Or the three Principles of nature nature of the three Principles hath layed it selfe for nature is externall and a Carrier of the mysteries of God it lyeth by the wellspring of God viz. by the birth of the holy Trinity The outward figure is thus explained 18. At Evening that is in the last dayes of
same doth come or press in to God in the humanity of Christ viz. in the whole process of his suffering death and resurrection 33. A Christian is Christ in the inward humanity and a Jew is Christ in the figure and in the office of his law viz. according to nature but now Adam in his nature and Christ in the divine nature are but one person one onely Tree * * * Rom. 8.34 Who now is here that judgeth 34. Saint Paul saith ‖ ‖ ‖ Rom. 2.11 12 13 14 15. There is no respect of persons before God for as many as have sinned without law shall also perish without law and they who have sinned in the law shall be judged by the Law for not the hearers of the law are just before God but the doers of the law shall be justified for when the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves which shew that the work of the law is written in their hearts their conscience also bearing witness to them and their thoughts within themselves either accusing or excusing each other That is or signifieth thus much 35. When the Gentiles do apprehend Christ then they do apprehend the Law of nature to do uprightly for Christ is the beginning and the fullfilling of the law but the Jewes have the law now whosoever transgresseth and sinneth either the Jew in the law of nature or the Gentile who acknowledgeth Christ in the law of the fullfilling each shall be punished or judged in his law viz. the Jew in the law of God the Father in Christ and the Christian in the law of the Gospel viz. in the law of the Accomplishment 36. For here is no respect of name in that one saith I am a Jew the other I am a Christian the name maketh no difference in the Adoption of God but the spirit in the heart to do uprightly to obey God they all come in the Grace under the obedience of Christ unto God both the Jew and Christian. 37. For without Christ there is neither law nor Gospel Christ is the Righteousness which availeth before God in the law so that man without Christ hath no God now let him run either in the Law or Gospel if he runneth in the desire to obey God then he runneth in the law of the Accomplishment for Christ is the onely obedience which availeth before God both in the law and Gospel all men who give up themselves in obedience unto God they are received in Christs obedience viz. in the fullfilling of the obedience the Jew and the Christian and so likewise the heathen who hath neither the law nor Gospel 38. For if the Gentile desire to obey the onely God and yet knoweth him not according to the essence of his manifestation but presseth in to the obedience of God then he is a law unto himselfe and declareth indeed that God hath written his law in him which he hath fullfilled in his Son as Paul saith for he who knoweth the law and Gospell knoweth the same onely as a Gift of the Giver who hath given him the knowledge but he that doth not know it and yet desireth the power of the law and Gospel in him God in Christ knowes what he pleaseth 39. For Grace doth not onely lye in knowing that one knoweth the Grace in Christ but it lyeth in the pressing into that Grace and in the mercy of God One presseth in to mercy in the law the other in the Gospel and the third without the law and without the knowledge of the Gospel he that hath neither but hangs on the Grace of God the same is freely given without his knowledge of it 40. Even as the branch on the tree doth not know whence the Stock doth introduce the sapp and power into it it onely longeth and gaspeth after the power and vertue of the root and draweth with its desire the sap into its selfe even so likewise many an ignorant man doth long after his eternall mother out of whom he is arisen with Adam and cometh in his ignorance or un-knowing condition again unto the free gift of Grace which God freely bestowed on Adam in his fall for the Covenant and Grace passed from Adam upon all originally or by way of inheritance even as Sin passed from one upon all whosoever desireth the Grace of the onely God he obtaineth it in Christ who is the Grace it selfe 41. The Jewes will not beleeve the outward humanity of Christ and do deny the same but the Christians do beleeve it and yet defile the same with ungodly conversation and the one is as the other before God except the children of Faith among the Jewes and Christians whose defiled garment is washed in the bloud of Christ. 42. We do not hereby confirm or speak for the unbeleef of the Jewes and Gentiles that they should or might remain in blindness for the time of their visitation is * * * Text. born at hand that they shall see but we hereby disclose and lay open the wicked Antichrist among the Jewes and Christians in that every one boasteth of his Name and condemneth another the Jew in the Law and the Christian in the Gospel and the Heathen in his Superstition 43. Each of them will be Gods child in his knowledge and yet the disobedience and unbeleef is as great among one people as another and they are in the knowledge onely as a figure before God and none is saved by his knowledge onely for that I do beleeve and hold for a truth that Christ was born dyed and arose again from death for mee doth not make me a child of God the Devill knoweth it also but it doth not avail him I must putt on Christ in the desire of faith and enter into his obedience into his incarnation suffering and death and arise again in him and putt on the obedience of Christ and then I am a Christian and not before 44. The judging censuring and condemning others without Gods Command is onely the Antichrist among the Jewes and among the Christians without Gods mercy none cometh to the Son-ship we must all enter in through the free Mercy of God the Jew and Christian the knower and he that knoweth not our knowledge must be filled and abound with the love of Christ effectually so that we love one another else knowledge is not at all available if I bring not my knowledge with the desire into the Love of God wherewith he hath loved us in Christ and love my neighbour in the love of God in Christ with that love wherewith God generally loveth us and loved us when we were his Enemies then I have not as yet the love of God dwelling in mee 45. But how will he Love his brother who contemneth him for his knowledge sake did not God Love us when we knew nothing of his Love if a man hath not this Love of
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
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
Ens and the kernells Ens is changed into one Ens so likewise it is here to be understood 18. Abraham received the divine Faiths Ens wherein stood his Justification but his life's nature had not as yet layd hold of it to its own power and strength for the divine Essence doth not give it selfe into natures own power indeed it gives it selfe into the Essence of nature but the divine desire doth not incline and yeeld it selfe unto natures owne selfe-will so that nature should have the predominancy a similitude whereof we have in the Corn which is sown into the Earth 19. The earthly nature cannot in its own power make another Corn and though it draweth the Corns Ens into selfe yet it bringeth forth onely a stalk in which stalk the Corns Ens groweth up and brings it selfe into a bloom and again into * * * Kernells seeds Corn whereunto the earthly nature with its Ens must be onely a Servant 20. And as the earthly nature of the earth doth alwayes first shew its child visibly in the growth and the Corns Ens doth therein hide it selfe the like also is to be understood here by Abraham the Adamicall nature in Abraham did first manifest it selfe with its fruit and that was Ismael but the divine Ens lay still hidden in his nature and sprang forth with Isaac and by Isaac the earthly and also the heavenly nature did again spring forth together albeit in One Seed 21. But as the earthly Ens in the stalk and the Corns Ens in the internall ground do grow up in and with one another and yet each setts forth its fruit viz. the earth the stalk and the Corns Mansion and the Corn or kernell the Blooms and fruits and yet the one without the other could not come to Essence the like also is here to be understood 22. Abraham was the field into which God sowed his Corn Ismael was the Root viz. the first birth Isaac was the fruit which grew from the seed of God understand out of the Ens of Grace and Ismael grew from the Ens of nature out of the Fathers property for the Ens of Grace had given it selfe into the Ens of nature now each did set forth its own figure with Ismael the kingdome of nature and with Isaac the kingdome of Grace was represented Isaac was the twigg which sprung up out of the field of faith viz. in the line of Christ and from him came Jacob viz. the Branch forth-spreading and displaying it selfe into a tree with many boughes and branches 23. Not that we are to understand that Jacob did onely grow and spring forth out of the kingdome of Grace for the kingdome of nature in which Ismael and Esau stood was also his Ground as to the creature but the Ens of Faith had given it selfe thereinto and Tinctured nature and advanced its power viz. the line of the Covenant of God in nature 24. As a Blossome upon the stalk hath far a more pure subtile property then the stalk and Root and as out of the Blossome first the fruit and a new seed proceedeth viz. out of the subtile so likewise in Jacob the Blossome of the kingdome of Israel first came forth and no more in the division as it is to be understood with Ismael and Isaac but both kingdomes together viz. the kingdome of Nature and the kingdome of Grace not any more each kingdome by it selfe or apart in the figure but in the type of the new regeneration shewing how God in his Love had given himselfe again into Man viz. into the kingdome of nature and how through his power the wicked Ens of the Serpent sown by the Devill into the kingdome of nature should be broken and killed 25. Therefore God called Jacob Israel viz. a flourishing forth-spreading Tree of many Boughes and Branches or as it is understood in the formation of the word in the high Tongue a flourishing or fresh springing of Paradise where the I gives it selfe into the Root to a new Centre and springeth forth powerfully through the root with which the word of the Covenant is understood in the Name JESVS for this I is the character of the unius viz. of the Eternall One in the divine lubet which Adam lost when he departed from the I viz. from the onely will of God and entered into Selfe and into the various multiplicity of the properties in their disharmony un-equallity and discord to try prove and tast good and evill in the five Senses 26. This I brought it selfe of Grace again into the divided rent and torn properties of the Adamicall humane Tree and sprang forth through and with the Adamicall Tree and hence he had his name Israel being as a great number and power of such branches all which do spring and grow forth in the new Tincture in which also the Ens of the corrupt nature grew up all along even as the Sunnes and the earths power doe work and grow together in the fruit of the Tree and are alwayes in contest one with another untill the fruit be ripe and a new kernell for another fruit be produced and also ripe and then the tree leaveth the fruit and sowes the new kernell for another young Tree 27. In this nature and manner also arose the strife and combate with Esau and Jacob in the wombe to signifie that the corrupt nature with the Serpents Ens should be rejected and cast off as the tree doth lett fall its ripe fruit and onely desireth the kernell to propagate its like so it was here when the Ens of Christ did stir it selfe up in Jacob then arose the strife and enmity for the Ens of Christ should rule and the wrath in the Serpents Ens that would also rule and hence came the Contest about the Dominion and kingdome the Ens of Christ sett it selfe aloft in Jacob and bruised the head of the Essence of the Serpents Ens in Esau and even there the Serpent stung Christ on the heel and thence it came that both the children did strive and struggle together in the wombe 28. Not that we are to understand that Esau was wholly out of the Serpents Ens no he was of the right Adamicall nature from his father Isaac and Abraham onely God did here set forth the figure of the kingdome of nature which was poysoned in Man and then also the figure of the kingdome of Grace shewing that the naturall man must forsake his own evill will and therewith also wholly immerse and give up himselfe into the kingdome of Grace and the figure which was here represented in Esau was to shew that the * * * Jocobs evill nature was as rejected of God as Esaus onely the figure was set in Esau not that he was personally wholly from all Eternity predestinated to damnation as Babel falsely teacheth Evill Adamicall man did not at all avail in Gods sight that it was not profitable for the kingdome of God
but it was cast away and rejected from God and that he must wholly forsake his naturall Right of Selfeness and wholly give in himselfe into Gods will CHAP. LIV. How Isaac by reason of the famine went downe to Abimilech King of the Philistines at Gerar and how the Lord appeared there to him and commanded him to stay there and renewed there the Covenant of his father with him of the meaning of this in its spirituall figure Gen. XXVI THe 26 Chap. of Genesis doth farther relate the history touching Isaac how God did so very wonderfully guide him and renewed the covenant of his father Abraham with him and preserved and blessed him and his wife with him for being the kingdome of Grace in the Covenant of God was now manifest in him the Blessing of God did now spring forth effectually in his purpose through the kingdome of Nature 2. And on the contrary how the Devill was an utter enraged Enemy to this Blessing and desired to sift and search the kingdome of nature in Isaac and his wife Rebecca in whom as yet the Serpents Ens lay in the earthly flesh through the lust of King Abimilech 3. And this againe is a figure of Adam in Paradise and also of Christ in the new Regeneration shewing how Adam went into King Abimilechs Land that is into a strange kingdome viz. into the four Elements where he hath denyed his wife viz. the matrix of the heavenly Generatress in him in that he introduced his lust into the beastiall property 4. As here Isaac did stand in fear of his life before King Abimilech by reason of his wife even so Adam in his strange lust in the kingdome of the four Elements and the Stars did also stand in fear before the strange King viz. before the kingdome of this world and denyed his heavenly birth out of fear of the kingdome of this world and gave his Eternall will to the King of this world that it might the better fare with him in his strange Lust as Isaac thought to do with his wife who stood herewith in the figure of Adam 5. Which figure the divine Imagination did represent unto it selfe in Isaac and set down withall the Covenant of the new birth viz. his promised truth how he would lead and guide the children of his Grace in the presence of the strange King viz. in the kingdome of this world and preserve them * * * Before from the lust and desire of this King and would lay hold of this King with his power and change his lust and desire viz. the lust of the Stars and four Elements into another will of the essentiall desire so that the sharpe and severe might of the Astrum in flesh and bloud should be changed into a Covenant of peace and do no hurt to the children of Grace in the Covenant but it should serve them to bring forth the blessing and fruits that they might grow greatly as here Isaac with King Abimilech stood surrounded in the meer Blessing of God and his possession of Goods and Cattle grew so great that King Abimilech thought he would be too potent and mighty for him and therefore commanded him to go out of his Land 6. Which is a figure of the new birth in the kingdome of Nature that if the inward spirituall Man doth in divine power outgrow or overtop the kingdome of nature then the kingdome of the outward nature in flesh and bloud in the * * * In spiritu mundi in the Cosmick spirit spirit of the world is sore afraid and astonished at it for it seeth and feeleth its ruin and decrease and would fain preserve its own-hood and propriety in the outward life 7. And then comes the spirituall man in the Covenant of the new birth and reproveth King Abimilech viz. the outward life in the spirit of the outward world for the wells of water which the divine thoughts viz. the Servants of the new man had digged in the Soules ground viz. in the Eternall Centre because Abimilech with his Servants viz. the evill earthly thoughts Imaginations and sences had filled them up with the vain lust of the flesh This sets forth and represents the wells of water which Abrahams servants viz. Abrahams faiths desire had digged in the Ens of faith about which wells Abimilechs Servants viz. the desires of the flesh have contended for and continually filled them up with earth which Isaacs Servants do again open in the root of Israel and at last digg up a well wherein they finde of the living water and there they did pitch their tent which well signified Christ for they called the place Beer-shèba viz. an opening or a contrition which signifyeth the Repentance breaking up or contrition of the earthly will in which Repentance the water of life viz. Christ floweth forth 8. This whole 26 Chap. of Genesis is a figure of the poor fallen man in the corrupt kingdome of nature signifying how he doth swim therein and how the poor soul is tost too and fro therein and seeketh it selfe in outward things and labours to advance its strength and power and yet finds no where any abiding place therein but wandreth from one thing into another and worketh now in this and then in that and soon in another and seeketh rest but findeth none untill it comes unto Beer-sheba viz. into humility before God and then the well of living water springs forth to it out of Gods Covenant 9. Now although the words in this Text of the 26 Chap. do seem to treat onely of externall things yet it is nothing else but the spirit in Moses alluding or playing under the externall history with a spirituall figure of the kingdome of nature and of the kingdome of Christ for he begins and speaketh of a great famine which was come into the Land for which distress-sake Isaac went down to Abimilech King of the Philistines at Gerar. The inward spirituall figure is this 10. When God had created Adam he came into the Famin viz. into the Temptation wherein the soul ought not to eat of the outward kingdome but of the inward but being it turned it selfe with its will into the outward kingdome it did live in the famine viz. in the hunger after the outward worlds substance and therefore it turned it selfe unto Abimilech King of the Philistins at Gerar that is to the corrupt kingdome in Gods Anger viz. to the heathenish King and was subject to it 11. And then the Lord appeared unto it as here he did to Isaac and said * * * Gen 26.2 Go not into Egypt that is thou poor depraved soul go not into the beastiall lust but remain in the Land which I shall tell thee of be thou a stranger in this Land that is remain in my Covenant and be with the soul a stranger in this house of flesh wherein the Soul is not at home * * * Gen. 26.3 And â—o I will be with thee
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
the children of Adam are thus stolen from the kingdome of Gods wrath that is brought away in the divine witt and subtilty 17. For the Anger of God had possessed Men in the right of Nature but Christ came and married with them and stole them together with the Idoll Gods away from the Anger and offered them up to God upon his Altar which is himselfe and layd off the Images of Mans selfe-love and cleansed our Garments before God that wee might serve him at this Altar 18. This is properly understood concerning Rachels Idoll Gods the Figure indeed sets downe onely the Outward History but the Spirit of God hath its figure under it for the whole History of Abraham Isaack and Jacob stands inwardly in the figure of Christ for the Covenant between Laban and Jacob all that happened therein is a figure of Christ for Laban heere standeth in the figure of the kingdome of Nature and Jacob in the figure of Christ. 19. †††Gen. 31.27 28. Laban upbraids Jacob that he fled from him and did not suffer him first to kisse his Children and that he might conduct them on their way with Mirth and with â—abretts Thus also doth Nature with the children of Christ when they secretly flee from it and forsake the Idolls house or Temple then the children of Natures kingdome upbraid these children of Christ for fickle forsworne people for Hereticks Novellists New Lights Enthusiasts or whatsoever sect can be named and say unto them When you will depart from your wicked way and enter into another Life why doe you not tell it to our High Priests that they may lead you onwards with their Ceremonies viz. Confession Sacraments Intercessions Why doe you not observe the usage of the Churches where the kingdome of Christ is in Mirth with Roaring Organs and Pipes Why doe you steale away from us secretly and goe another way then our Ordinances and decrees prescribe and therefore are enemies unto them persecute them and hunt them with censurings and disgraces as evill children and forsworne which had robbed them of their Idoll-Gods and will not honour their hypocrisies for Gods as Laban pursued after Jacob and upbraideth him because he had not first kept that Pagintry and solemnity and told him beforehand that he would travaile and begone 20. Thus Babel also would faine have it that the children of Christ should onely enter in to God through their pagintries and Solemnities and Belly-Ordinances and whosoever will enter in to God otherwise then through their Ordinances and flee from this Servile house of Bondage he is damned and cannot come to God 21. But Jacob can well goe to his Father without Labans Pagintry and Solemnity and though he upbraid Jacob calleth his way wrong yet his way was right in the sight of God For God had commanded him so and Laban could not withhold him at all so also Christs children when the Spirit of Christ in them commandeth them to flee out from Babel cannot be withheld also it doth not hurt them though the world blameth them never so for it and scorne deride disgrace and upbraideth them for fooles Hereticks and Enthusiasts 22. Yet the Most High reproveth and chargeth Laban that he speak not otherwise to Jacob then †††Courteously and kindly friendly that is the * * * Blasphemies reproach misusage disdaine of Babel towards the children of Christ must in the End turne to their meere joy and kindnesse and now Laban must let them depart with their Goods and riches for God commandeth his children to †††Rev. 18.4 flee from Babel and to goe into the first Country of their Father out of which they are departed with Adam not through the Solemnity and Pagintry of Babel but through the Conversion of the Minde and will viz. New Obedience 23. For God hath as much pleasure in the Solemnity and Pagintry of Babel as in Labans Tabrett and Pyping Hee requires a Penitent Converting Heart which in highest simplicity and humility without any Solemnity or Pagintry draweth neere unto him and departeth from Babel with such a one he goeth along and blesseth him 24. For †††Gen. 32.1 2. when Jacob was gone forth without Solemnity and Pagintry then the Angels of God mett him whom he called Gods Host which signifieth that when the children of God goe forth from humane * * * Trifles fables Chimeâ—â—es fantasies Inventions and Imaginations and accompt all Earthly things as nothing and slip away from the hypocrisie of all their Titulary Brethren then they get the Angells of God for a Guard who goe along with them and lead them on their way in their going out from Babel as heere was done to Jacob. 25. For as soone as Christ is borne in a Man so that the Minde goeth forth out of the Adamicall servile house of †††Or Imaginary Conceits Images then the Angells of God are appointed his Guardians CHAP. LX. How Esaw went to Meete Jacob with foure hundred Men Souldiers what this signifieth And how Jacob sent a Present to his Brother Esaw and how a Man wrestled with him the whole Night What all this meaneth Gen. 32. For the Reader highly to Consider of MOses sayth †††Gen. XXXII 3 4 5 6 7 8. And Jacob sent Messengers before him to his Brother Esaw into the Land of Seir in the Borders of Edom and commanded them saying tell my Lord Esaw thus Thy servant Jacob sayth thus I have been long abroad with Laban untill this time and I have Oxen and Asses sheepe Men-servants and women-servants and I have sent forth to thee my Lord to tell thee that I might finde Grace in thine Eyes The Messengers returned againe to Jacob and sayd Wee came to thy Brother Esaw and he also cometh to meete thee with * * * 400 Men. four hundred Men then Jacob feared very much and was in distresse and divided the people that were with him and the Sheepe and Oxen and the Camells into two Companyes and sayd if Esaw come upon one Company and smiteth it the rest will escape 2. This whole Chapter stands eminently in the figure of Christ For when the Word was become Man and would now goe forth from this world and with our humanity possesse his Eternall Mansion then meets him this host of Souldiers in the kingdome of Nature in the Anger of God 3. For the kingdome of Nature viz. the Naturall Adam was the first-borne Esau which was angry with Jacob that is with Christ for the blessing and heavenly Inheritance viz. for the Eternall Life because it must dye and loose its Right in which kingdome the Anger of God had gotten the Dominion that same Anger of God came to meet Christ when he was about to bring his acquired Goods into the Eternall Country of his Father viz. into the Love of God as Esaw did Jacob in the Type or Image of the Figure and Christ
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
Wherefore askest thou what is my name that is I am no stranger But am even the Israel in thy selfe I have no other name but thy name and my name shall be one 38. For God without nature and Creature hath no name but is called onely the eternall GOOD viz. the eternal ONE The abysse and * * * Or Ground profundity of all beings There is no place found for him therefore can no creature Rightly name him for all names stand in the formed word of Power But God is himself the root of all power without beginning and names Therefore saith he to Jacob Wherefore askest thou what is my name And blessed him 39. As the creatures and also all vegetables of the earth cannot know how the Sun's power is named but they stand still for the Sun and the Sun giveth them power and warmth and blesseth them that they grow and beare fruit so also heere is to be understood concerning Jacob and all men When Jacob saw and felt the morning or day-break of God in his soule then the Divine Sun in the Name JESUS blessed him through an essential working 40. And this must thereby signifie as it went with Jacob and all the children of God and yet still goeth with them in this Sun-shine When the Sun of grace with it's working power ariseth in the soule then the soule rejoyceth and would alwayes faine behold the countenance of God after a creaturely manner as also Moses desired and alwayes thinketh God is of some forme they looke not yet rightly upon God but will know God in Imagery thus hard lieth the creaturely Imagery upon us in the departed apostate self-will in the minde that we cannot at all understand what God is viz. that he himselfe is the abysse of all nature and creature viz. the eternal ONE that dwelleth in nothing but onely in himselfe and hath no forme nor any thing 41. And it were very well and good that wee were not so lead by the Masters of the Letter in an Imaginary forme when they Teach and speak of the onely God as hath been done hitherto where Men have lead us on in vaine Images †††Or in of the Essentiall will as if the onely God did will this or that whereas himselfe is the sole will to the being of Nature and Creature and the whole Creation lyeth onely and alone in the formation of his Expressed word and will and the severation of the onely will in the Expression and is understood in the impression * * * of to Nature 42. If the Pride of Lucifer might be torne out of the hearts and eyes of these Masters then Men would soone see the countenance of God But the Babylonish Tower upon which men will climbe and in Opinions climbe up to God into a Severed Heaven where God sitts cooped up this withholdeth the true knowledge and understanding and makes us alwayes ask what is the Name of God where is God what is the will of God Also they say God willeth Good and Evill from which they make a multitude of †††Or Determinations and Conclusions Decrees in the Divine Purpose as a Prince in his Land makes Lawes and they have as much understanding of God and his will as the Pott understands of the Potter 43. It is to be lamented that wee are so blindly lead and the Truth withheld in * * * Imaginary Conceipts Images for if the Divine Power in the inward Ground of the soule were manifest and working with its lustre and that men did desire to goe forth from their ungodly wayes and give up themselves to God then is the whole Tri-une God present in the Life and Will of the Soule and the Heaven wherein God dwelleth is opened in the soule and there in the soule is the place of God where the Father begetteth his Sonne and where the Holy Ghost proceedeth from the Father and the Sonne 44. For God maketh use of no circumscribed place Hee dwelleth even in the Abysse of the wicked Soule but incomprehensible to it as to his Love but as to his Anger he is manifest and comprehensible in the wicked Soule 45. For the Eternall * * * Or Expression speaking of the Word incomprehensible to Nature and Creature becomes †††Conceivable or perceptible or getts an Idea Imaged in the will of the Soule of which the Scripture sayth * * * Psal. 18.25 26. With the holy thou art holy and with the perverse thou art perverse Also such as the People is such a God they have 46. For in the Thrones of the Holy Angells God is manifest in his Love and in the Thrones of the Devills he is manifest with his Wrath viz. according to the darknesse and Torment and yet there is but one onely God and not two according to the Tormentive Nature he willeth Torment and according to the Love he willeth Love as a burning fire desireth hard brimston like it selfe and the Light of the Fire desireth onely an open place where it may shine It taketh away nothing but giveth it selfe for the Joy of Life it suffereth it selfe to be taken it hath no other Will in it selfe but to give forth it selfe and work that which is Good so God as to his Holinesse hath no other Will but to Manifest the power of his Love and shining lustre in a Creaturely * * * Or manner Forme as the Sun manifesteth it selfe in an hearb and tinctureth it and maketh it wholsome and good so also is to be understood concerning God 47. Therefore all is but vaine jangling babling and a Creaturely †††Or Imagery Imagination for men to ask what is God called or what is Gods name or for men to talke much and say God willeth this or that Evill and Good and know not how to say upon good ground how he willeth Evill and Good and how a man shall understand the * * * Or sayings Texts of Scripture to that purpose 48. This Contention and Strife about the Letter is indeed the very confused divided Tongue or Language on the high Tower of the children of Nimrod in Babel for that high Tower is a figure of the †††Facultaeten Disputations in the High Schooles Exercises in the Universities where the One Divine Language is divided or confounded and wrested into many * * * Perverted in Phrases and expressions Speeches that one People doth not understand another and that Men contend about the onely God in whom we live and subsist and whereby even the kingdome of Nature in its wonders is manifested and †††Fashioned wonderfully Psal. 139.14 brought into figured wonders 49. But the true ground what God is and how he is what the Beeing of all Beeings is remaines as blinde to them as the visibility of this world is to one that is borne blinde and though they are called Masters of
the Letters V Vowells yet they have lost the Five Vowells which are the power of all words which is much to be lamented that men understand nothing at all more of the Holy Ghosts Language what the Spirit of God hath spoken in Moses and the Prophets and how he hath in his speech declared and poynted at that which is future Eternall Men cleave meerly to an historicall †††Act or thing done Action and see not what is signified by this or that Action 50. For Gods Spirit hath not done such wonders for the History sake of a plaine simple Shepheard as it standeth in the outward forme of it and hath so exactly expressed those things in writing as if he were so much concerned in a History that he hath preserved it among all people and suffered it to be proclaimed for his word no sure but for this cause that under such plain simple historicall relations is signified and wherewith Gods Spirit in the figure alludeth at that which is future Eternall Therefore should men looke upon the Scripture of the Old Testament with cleerer eyes for the whole New Testament is couched under it in the figure of the plaine simple * * * Apostel Geschichâ— The Acts of the Apostles Acts or Actions 51. †††Gen. 32.29.30 When God had blessed Jacob then Jacob called the place Penuel that is Gods inspection into the soule where God is manifest in the soule then sayth the Soule I have seene God face to face in Mee and my soule is preserved in this inspection and when he passed over Penuel the Sun arose to him that is when Gods Sun viz. his power is manifest in the soule then the Essence of the Soul carrieth the power in it selfe and then the divine Sun ariseth in the Soules Essence and then the Father hath there begotten his Sonne in the soule which is the Sun of righteousnesse as also the Divine Love and Joy and then selfe-selfe-Nature halteâ—h for the Sinew of its Naturall will is displaced so that the selfe-will is lame in its ability as heere Jacob. And the Text of Moses sayth Hereupon the Children of Israel eate not of the sinew upon the Ham of the Thigh to this Day because the sinew of the Ham of Jacobs Thigh was touched 52. This sheweth cleerly that Jacob and his children understood this Mysterie and have instituted a memoriall in this Sinew for what doth that which was done to Jacob concerne a Beast The Sinew of a Beast is not therefore displaced or venomed onely the children of the Saints looked upon the Ground of the Divine Mysterie 53. Concerning which the present Jewes are very blinde and hang onely on the Law if they did so eagerly seek after Jacobs Sun as they cleave fast to the Law then would that Sinew in them also be displaced and they would not so hunt after Covetousnesse and Gaine but * * * Mat. 23 25. Luk. 11.39 they wash the outside of their Cups and dishes and inwardly remaine foule 54. Even as Christendome cleaveth to the history viz. to the purple Mantle of Christ and hunt away Christ in power from them and will not with Jacob have the Sinew of the wilde beastiall properties of the voluptuous will of flesh displaced lamed but walke nimbly with the beast under the Mantle of Christ. 55. This displaced Sinew signifieth that Adam in his innocency before his Eve was not such a Grosse Beast as afterwards therefore when the Spirit of Christ in the Covenant was manifested in Jacob then it touched the Beastiall Ham of his Thigh to signifie that in Christ it should be broken and cease so that a spirituall Man should arise from Death and not such a grosse Beastiall Man CHAP. LXI The Excellent and Wonderfull Figure Shewing how Jacob and Esaw mett and how all heart-burning and Evill-will was changed into great Joy Kindnesse and Compassion What is to be understood thereby Genesis 33. BLinde Reason should better open its Eyes at this Text Gen. XXXIII then hitherto it hath done and better consider the figure of Jacob and Esaw and learne rightly to understand the Decree concerning Jacob and Esaw where the Scripture sayth * * * Mal. 1.2.3 Rom. 9.13 Jacob have I loved and Esaw have I hated when the children lay yet in the Mothers womb and had done neither good nor Evill that the purpose of God might stand 2. Heere men should rightly looke upon the Purpose of God what the Spirit of God meaneth thereby for Esaw stood in the Type or Image of the corrupted Adam Jacob in the Type of Christ which came to help poore Adam therefore must these two Brothers come of one Seede to signifie that God would become Man and that Gods Seed viz. his word and Adams seed in its owne Nature should be manifested in one Person and become Man and that Gods seed should overcome the corrupted Adams seed with great divine Love and quench the Fathers Anger with Love and the Love should wholly give it selfe into the Anger of the soule that Gods Grace Compassion and Mercy in the Love may passe through the Anger and also change the Anger into Compassion as heere Jacob with his present and great submission and humility yeelded himself to his brother Esaw and changed his Anger whch he bare towards Jacob in respect of the Naturall right of the first-borne and of the Blessing into such great Compassion that Esaw fell about his neck and wept in great Compassion and his anger in him was turned into Love even as Christ with his great love and humility in our assumed humanity in our fiery burning * * * Anger soule Angry-soule changed his Fathers Anger into such great Mercy and Compassion that the divine righteousnesse in the Anger ceased and departed from our soules 3. For as Jacob appeased his brother Esaw with the Present and humility when he gave up himselfe into the Anger of Esaw so also Christ appeased the Anger of God when he gave up his heavenly Bloud with the great Tincture of Love into the Anger of God to be devoured then was the Anger viz. the Nature of the dark world which was manifested in Adam turned againe into the divine Light of Love viz. into a Love-fire Gen. 33.1 2 3. 4. Moses sayth Jacob lift up his Eyes and saw his brother Esaw coming with * * * 400 men four hundred Men and hee divided his children to Lea and to Rachel and to both the Handmayds and set the handmayds with their children formost and Lea with her children next and Rachel with Joseph last and he passed over before them and bowed himselfe to the ground seaven times till he came to his brother The inward precious figure standeth thus When Christ in our assumed humanity entered into his suffering then the Anger of God in the †††4 Elements four Elements of the Body came to meete him and
againe as the whole figure together of Jacob thus fairely typifieth and as the Spirit hath signified thereby 16. * * * Gen. 33 8 9 10 11. And Esaw said farther to Jacob What meanest thou by all this herd which I met Hee answered that I might finde grace in the sight of my Lord Esaw sayd I have enough my Brother keepe what thou hast Jacob answered O no if I have found grace in thy sight then receive my Present at my hand for I have seene thy Face as if I had seene the Face of God and let it please thee from mee take I pray thee the Blessing from mee which I have brought thee for God hath bestowed it upon mee and I have enough thus he constrained him that he tooke it This now is the faire figure wherewith the Spirit alludeth how Christ appeareth before God with his Christendome viz. with his purchased Goods then sayth the Father to the Sonne Whither wilt thou goe with these thy Children who meete mee daily in that they come to thee And Christ saith O Lord that I might finde Grace from thee with them And the Father saith they are thy purchased goods keepe what thou hast I have without them enough even all things 17. But Christ saith O no my Lord receive I pray thee the blessing which God hath bestowed upon mee in my children which I have brought to thee for God hath bestowed them on mee and I have enough and he constrained God his Father that he received the kingdome againe from him And it is a true figure shewing how Christ after he sits at the right hand of God and ruleth over his enemies * * * 1 Cor. 15.24.28 would deliver up the kingdome again to his Father And then also will the Son be subject to the Father together with his Christendome as the Scripture saith Which the Spirit in this figure powerfully prefigureth and representeth in a Type or Image 18. This is an excellent figure where Jacob cometh to his brother Esaw that had been angry and perceiveth how Esaw falleth about his neck and weepeth that Jacob saith I saw thy face as if I saw the face of God Which signifieth to us that the wrath of God in the kingdome of nature was become an enemie in Adam's Soule and Body viz. the fiery Soule it selfe which standeth in the Fathers property in the eternall nature 19. But when this great love and humility pressed through in the bloud of Christ then was this wrath viz. the fiery soule converted again into Gods most cleare countenance and attained again the Eye of God's love Thus also we are to undestand concerning Esau when the Covenant of Grace in the figure of Christ in Jacob's humility was discovered to him then was his curse and malice through the Spirit of Christ turned into love that he was no more hee of whom the Scripture saith †††Rom. 9.13 Esaw have I hated for in the kingdome of the Adamicall nature was God's hatred manifested in him and he was himself that hatred and of that saith the Scripture †††Rom. 9.13 Esaw have I hated Now so long as the hatred in him had the dominion so long he was in God's hatred and was himself the hatred but when the Covenant of Grace in Jacob discovered it selfe to him and that Jacobs humility pressed into his hatred then began he to lament and weepe and Gods cleare countenance was manifested in his hatred so that in great compassion he fell upon Jacobs neck and wept 20. Which denoteth the repentance of poore sinners when the malicious wicked soule which lieth captive in the hatred of God turneth to God then beginneth first this compassion and repentance and sorrow for its former Sinne. When the Spirit of Christ afflicteth the soule then it weepeth and sorrrweth that it hath been so wicked and then instantly the Sun riseth upon it and the hatred of God is turned into the countenance of Love where of an hatefull spirit he is made an Angel 21. And though clearly the Scripture saith in a certaine place * * * Heb. 12.17 Esaw sought repentance with teares and yet found it not but this Text giveth us to understand much otherwise namely that indeed Esaw and all the children of corrupt Adam doe not finde repentance in their owne willing going and running else would it stand in the ability of man to attain Grace but the grace and divine mercy and compassion worketh repentance Yet man must give up his will to the Divine working 22. The Soules will must incline it self towards the promised Grace And then will the divine Sun shine into it's will and dissipate the †††Or the hatred in wickednesse hatred of wickedness and then the soule graspeth after the Sun of Grace and so beginneth the working of repentance in the power of Grace and then the Anger of God in the soule giveth it's severe righteousness to the Spirit of Christ and so Christ then saith to his Father * * * Joh. 6.39 I have lost none of them that thou hast given to mee 23. The Scripture saith †††1 Tim. 2.4 God willeth that all men should be saved And * * * Mat. 18.11 Christ is come to seeke and save that which is lost and †††Ezek. 33.11 Hee hath no pleasure in the death of a Sinner Then saith Reason If God will that all men should be saved and willeth not the evill can he not then save all Why doe they remaine hardened if he willeth not their hardening 24. Answer The Soule standeth in the * * * Vnfathomable unsearchable will of God in the eternall speaking word It is a sparke from the divine Speaking whereby the Abysse viz. the eternall one expresseth or speaketh forth it selfe in the science understanding and knowledge of the ‖ ‖ ‖ Seperability Severation it is in the speaking come into nature and creature and hath now the ability to express again viz. an Image of it selfe Note 25. Also in its knowledge it speaketh forth the wonders of the divine possibility in good and evill It speaketh it selfe in its essential speaking out of the eternal science it self in evil Where it should speak God it speake's in it self want where it should speake in its science into the eternal one viz. into Gods love and wisdome there it speake's into severation viz. into multiplicity and bringeth the science of its ability which standeth in the eternal speaking word out of the temperament into a self-will which breaketh off from the onely will of God and entreth into self 26. Therefore then it changeth the eternal will of the unity in it into the centre of severation wherein the only God introduceth his only will in the speaking forth of the word into nature and painfulness to the Divine perception and feeling viz. into an essential spirituall fire and out of the fire
when shee mixeth again with the heathenish wise men and with the lust of the flesh then that place begetteth a Dinah viz. a whoredome with Christ that is a seeming Christian yet the heart is but a whore and then this whore goeth abroad gadding to finde the habitations of that People That is 8. Shee seeketh again the heathenish ground and mixeth her self with the heathens and is with child by the heathenish Philosophy and bringeth forth a bastard half Christian and half heathenish viz. a new sect or Doctrine which doth not fully agree in forme with the first customes of that people among whom it did spring forth And yet in her heart is no whit better then they 9. And then this People raise themselves up against that strange opinion and cry out in Anger these have deflowred our sister Dinah and have made her a whore and are inraged against the new found opinion as the sons of Jacob against Sichem and with fighting and the sword with storming and cursing run on against the deflowrer of their sister Dinah and murther him and not only him but all the males that are with him as Jacob's sons did the Hemorites And then the innocent must thus suffer with the guilty to signifie that they all of them both the one and th' other live in such Religious whoredome For the whore for whose sake they take vengeance is their sister and borne of their stock as Dinah their sister was and they came of one Mother 10. We see heere eminently the type of contentions Christendom how Christendome would be head-strong and furious in opinions and that in great blindness and not know wherefore and would not see themselves that they thus rage in their owne whoredome and strive not about the power of true Christianity as about the true Christian life but about their contrived opinions as about their sister Dinah which goes abroad gadding from them and gazeth upon the strange opinions and cry out upon the opinion for a whore and yet see not how they should help their sisters heart wherein sticketh the lust of whoredome As Jacob's sons did not see how to help the evill that their sister might save her credit And though Hemor and Sichem sent to them to give her a Dowry and would marry their sister and love her and be circumcised and become one People with them and would performe all love faithfulness and friendship towards them yet all this did not help 11. And although they told them that if they would be circumcised and be one people with them they would give them their sister yet they were furious in killing and slaying to signifie that this is a figure of future Christendome which would arise out of this Stock As we see that it so comes to pass before our eyes that men strive about the gadding separated opinions and kill and murther one another for them and yet this is but for the opinion sake of false whoredome which the titulary Christendome hath taken up wherein they trim themselves in hypocrisie and whoredome and looke not how their sister might be helped who is gone astray in a strange opinion but they take their swords and would slay the new opinion and snatch their sister who is with childe with another opinion forcibly againe with her bastard out of Hemor's house and slay Hemor and Sichem and all their males 12. And though they would unite themselves with them as with the true Christian ground viz. with the chiefe Articles of Christian Doctrine yet it availes not they will against all faith and promise slay and kill and keepe their opinions which they have contriv'd in their ease and pampered jollity with their fat bellies and heathenish festivalls as it is seene at this day in the contentions and opinions 13. Men of self-love have introduced their Christianity into a fleshly kingdome and finely trimm'd it with Lawes Ceremonies and Opinions and have covered it with Christ's purple Mantle and yet live in meere spirituall whoredome under it with an hypocritical shew But their hearts constantly beget this lustfull Dinah which runs abroad from the simplicity and humility of Christ and playes the whore with the Idols of fleshly lust viz. with Pride and Covetousness meerly with their own Honour and Reputation and a voluptuous life quite contrary to the true Christian ground 14. But seing the Spirit of Christ dwelleth yet alwayes in his Christendome he often stirreth up men which doe thus acknowledge and see the sleepe and whoredome of the titulary Christendom in their Sodomitical life and turn away from them and search in the Scriptures and also in the light of nature whether this their fleshly ground can subsist in the presence of God and when they see that it is false then they fall upon some other ground and reprove the whoredome of the titulary Christendom 15. And when the hypocrites in their voluptuous glory heare and see these things that thereby they are blemished and defiled and that their God Maosim is made manifest then they cry O there 's a Heretick he deflowreth our sister Dinah viz. our Opinion and maketh the Church a whore and though some should offer to give a good account of his ground and opinion and reconcile and marry himself with the true Christian ground and marry with their sister Dinah viz. to espouse the first true virgin Christian ground and to be of one and the same heart and will with them in the Christian ground all this availes not they snatch their sister viz. the name of a Christian from them and had rather keepe the deflowred Damsel with her bastard by them whose shame the truth hath discovered that they may see how to help their sisters shame that shee may attaine the wedlock with Christ. 16. They suppose when they can with power rescue and keepe their opinions and though indeed the whoredome in their opinion is laid naked that it is weakened and blemished yet they will have their Dinah to be taken for a virgin and though her shame of whoredome be open to the day-light yet they will defend the same with the sword and with slaughter As we see before our eyes and the present strife intimates no lesse but that it is manifest that Dinah is become a whore viz. titulary Christendome that playeth the whore in the presence of God and hath lost her virgin chastity and the purity of her conscience and so at present the brethren of this Dinah fight for her and will preserve her honour and reputation with the sword and with killing And will murther all those who doe deflowre and defame their Dinah 17. This Dinah is at present nothing else but the stone Churches and great Colledges of their Ministers wherein men use the name of Christ but seeke thereby onely their own honour voluptuousness and * * * Faâ—â— dayes good dayes how a man may be honoured in the world 18. For the true Apostolick Temple is the Temple of
but upon God then at length every thing is done which he hath prayd to God for that should stand him in stead by humane meanes when the Minde despaires of humane meanes and diveth downe into God againe then Gods helpe breaks forth through humane meanes Thus the Minde is instructed to learne to trust in God CHAP. LXVIII Of the Dreames of King Pharaoh how Joseph is fetch out of Prison and presented before the King and Cometh to Great Honour Vpon the 41 of Genesis MOses sayth After Two yeares Pharaoh had a Dreame Gen. XLI 1 2 3 4 5 6 7 8. that he stood by the water and saw seaven faire fatt Kine arise out of the water and went to feede in the Meadow after this he saw other seaven Kine arise out of the water which were ill favoured leane and Meager and drew neere the Kine that were by the water side and the leane Meager and ill favoured devoured the seaven faire fatt Kine then Pharaoh awaked and he slept againe and dreamed once more and saw seaven Eares grow out of one stalke full and thicke But afterwards he saw seaven thinne blasted Eares spring up and the seaven thinne and blacke Eares devoured the seaven full and thick Eares then Pharaoh awaked and observed that it was a Dreame and when it was Morning his Spirit was troubled and he sent forth to call all the * * * Truth-sellers South-sayers Magicians of Aegypt and all the Wise men and related to them his Dreames but there was none that could interpret them to Pharaoh 2. These Dreames of Pharaoh were represented to him from God therefore no Magus and †††Skilfull in Nature Naturalist could interpret them for the Naturall Magus hath power onely in Nature onely in that which Nature frameth in its working he cannot apprehend that nor advise in that which the word of God modelleth frameth but a Prophet hath power to interpret that for he is a Divine Magus as heere Joseph 3. With the Aegyptians the Magick Art and skill was Common but when it was misused to Witchcraft it was extirpate although it remained among the Heathen till the Kingdome of Christ till the Divine Magia sprung up then the Naturall Magia was suppressed among the Christians which in the beginning was well that it was suppressed for the Heathenish * * * Or Religion Faith was thereby allayed and quenched and the Magick Images of Nature which they honoured for Gods were rooted out of Mens hearts 4. But when the Christian Faith was common then came other Magi up viz. the Sects in Christendome which they set up for Gods instead of the Images of Heathen Idolls and drive on greater Delusions then the Heathen with their Magick Idolls 5. For the Heathen looked upon the Ground of the possibility and working of Nature but these set themselves above the ground of Nature meerely in an Historicall Faith and say that men ought to beleeve that which they contrive 6. As at this very Day Titulary Christendome is full of such Magi as have no Naturall understanding either of God or of Nature more among them but onely an Empty Babbling of a supernaturall Magick Ground wherein they have set up themselves for Idoll-Gods and understand neither the Divine nor Naturall Magia so that the world is made stock-blind by them whence the Contention and Strife in Faith and Religion is arisen that men talke much of Faith one drawing this way another that way and make a multitude of Opinions which are altogether worse then the Heathenish Images which indeed had their ground and foundation in Nature but these Images have no ground either in Nature or in the supernaturall Divine Faith but are dumb Idolls and their Ministers are Baals Ministers 7. And as it was highly necessary and good that the Naturall Magia was discontinued amongst the Christians where the Faith of Christ was manifest so now at present it is much more necessary that the Naturall Magia were againe manifest that indeed Titulary Christendomes Idolls which it maketh to it selfe might through Nature be made manifest and knowne that Man might know in Nature the Outspoken or expressed formed Word of God as also the New Regeneration and also the Fall and Perdition that thereby the Contrived supernaturall Idolls might be suppressed that men might at length in Nature learne to understand the Scriptures seeing Men will not confide in the Spirit of God in the Divine Magia of true Faith but lay their foundation upon the Tower of Babell in the Contention and Contrived Idoll Opinions viz. in the Edicts and Traditions of Men. 8. I doe not say that Men should seeke and preach the Heathenish Magia againe and take up Heathen Idolls againe but that it is needfull to learne to search the Ground of Nature viz. the formed Word of God in Love and Anger with its re-expression that Men might not be so blinde concerning the Essence of all Essences 9. For the Fathers of the first Faith were not so blinde concerning the Kingdome and Dominion of Nature but did know in and by Nature that there was a hidden God who had made himselfe visible by the Word of his Exhalation and Information of the Created World and have knowne Gods Word by the Creation which is now at present much the more necessary that the Opinion Idolls might come to light and be knowne that Man might at length see what Faith is that it is not an Opinion and Conceit but a Divine * * * Heb. 11.1 Substance or Essence which Substance or Essence in the visible Man is hidden to outward Eyes as the Invisible God is hidden in the visible substance of this World 10. But that the Magi Naturales the Naturall Magicians could not Expound Pharaohs Dreames this was the cause Pharaohs Dreames sprang from the Centre of Nature which the Heathenish Magicians understood not for their Magick Ground in their understanding was onely in the working and †††Or Scheme Figure of the Constellation or Asterisme and in the Elements they understood not the Ground of the Eternall Nature out of which the Nature of this world had its Originall and wherein it standeth but the Dreames of Pharaoh had their Originall out of the Eternall Nature and were represented in a visible Image in the outward Nature of Time and in the outward figure * * * Or representation to the outward Man of Man 11. For the †††7 fatt Kine seaven fat Kine in the Pasture signifie in the inward Ground the ‖ ‖ ‖ 7 Holy Properties seaven properties of the Eternall Nature in the Holy good Substance or Essence viz. in the Kingdome of Heaven where the Divine power is Substantiall and the * * * 7 leane Kine seaven leane ill favoured meager Kine signifie in the inward Ground the †††7 wrathfull properties seaven properties of the Eternall Nature in the wrath of
God viz. in the Kingdome of Hunger and Thirst where Nature is without the Divine Substance of the Good Power of God and the ‖ ‖ ‖ 7 blasted Eares seaven thick fatt and full Eares and also the * * * 7 full Eares seaven drie blasted Eares signifie the same also 12. But that this Dreame appeared twofold to Pharaoh it signifieth in this figure first the ground of the Eternall Nature in its seaven properties what God would shew thereby Secondly as to the second appearance it signifieth the humane Ground which in its Substance hath its Creaturely Originall out of the seaven properties Moreover it denotes the twofold Man according to the Outward Body and the outward Spirit and then according to the Inward Soulish or animall Spirit and according to the inward holy Substance of the Divine Substantiall power and standeth in the * * * Condition qualitie or propertie figure of a Holy Divine Man who is faire and full of divine power and vertue who walketh and feedeth in the true heavenly Pasture of the Substance of the Substantiall wisdome of God 13. And it denoteth secondly a wicked and ungodly Man who is withered meager leane and ill-favoured as to that Divine Substance and yet is even the same Natures property as the Divine is but he is withered and corrupted as to its good Substance the Wrath of the Eternall Nature in the seaven properties hath consumed its Substance so that it is now as a hungry fire-Spirit 14. Thus the great God representeth before Pharaoh what at this time stood in the figure of the Aegyptians for he would visite them first he sheweth them his great Grace in giving them Joseph a Prophet and wise Prince to Governe them also he sheweth them in this vision that in his Grace in the Kingdome of the inward and outward Nature in the seaven properties there is meere Blessing and good things if they would walke therein they would be as the seaven fatt Kine and Eares 15. But if not then his wrath would come upon them and consume their good things in Body and Soule and make them leane dry and withered as was done to the Devills when of Angells they became Devills then their good things viz. the Substantiall Divine Wisdome in them faded and their seaven properties of the Eternall Nature became so ill-favoured leane and dry as the seaven withered Kine and the seaven blasted Eares wherein was no more power and vertue 16. And as the seaven withered Kine and the seaven dry Eares devoured the good fatt Kine and Eares and were yet more leane and ill-favoured then before that a man could not discerne that they had devoured them Thereby the great God also signifieth that the wicked Man with his seaven properties of Nature enkindled in the Anger of God devoureth the Good and faire Image of God in him by introducing himselfe into selfe-desire in which selfe and wicked desire Nature becomes painfull and falls into unquietnesse and disturbance of its peace and yet afterwards is still ill-favoured abominable loathsome and drie as a Covetous churlish hungry Dogge though he devour much his Covetous Nature in his Envy consumeth him even his flesh so that he hath not that which he will not afford to other Dogges 17. Thus the great God represents by this before the Aegyptians seaven Good fatt yeares and seaven dry barren yeares which devoured the other seaven so that a Man could not know the good any more under which yet very powerfull things are prefigured as shall be mentioned heereafter 18. But that Pharaoh was troubled at this vision and yet understood it not neither could his wise Men interpret it this signifieth that God himselfe would interpret it by his power and vertue in Joseph and that the Time of this visitation was at hand therefore was Pharaoh so mooved in himselfe that he would faine know it 19. But that the Wise-Men in the Light of Nature could not interpret it signifieth that the Workes of God are hidden to the Naturall Man without Grace and that he knoweth or understandeth nothing of the wayes of God unlesse God reveale or manifest them thereby in and through him for this was a Motion of the Eternall Nature through the outward Nature therefore the Naturall Wise-Men could not understand it 20. And when none could interpret it to the King the Kings Butler thought on Joseph that he had interpreted his Dreames for him and told it to Pharaoh And heere in this vision of Pharaohs God called Joseph and that which he had desired two yeares agoe through mans helpe was fulfilled and granted unto him Gen. 41.14 15 16. 21. Then Pharaoh sent and commanded Joseph to be called and they brought him speedily out of the Dungeon and he was shaved and put on other Garments and came into Pharaoh Then sayd Pharaoh to him I have dreamed a Dreame and there is none that can interpret it but I have heard of thee that when thou hearest a Dreame thou canst interpret it and Joseph answered Pharaoh and sayd that is not * * * In my power of mee yet God will prophesie good to Pharooh and Pharaoh related his Dreame to him 22. This figure that Joseph put on other Garments and was shaved when he was to enter in before Pharaoh signifieth this to us that God at present had put off the Garment of his Misery and had now put on him the Garment of Wisdome and would have him now in another place then he was in before and set him before Pharaoh with the Garment of Wisdome and would give him for a Guardian to Pharaoh for the Spirit of Moses setteth downe the figure Excellently accurately and properly as if he had a great desire to play and delight himselfe therein 23. And wee see further that Joseph sayd to the King that it stood not in his naturall power and Might to know such hidden things but that God alone gave him to know it so that he needed neither Art nor Magick Images about it but God would interpret good to Pharaoh through him 24. Therefore should a Magus give up his will to God and fix his Magick Faith wherewith he will search the figure of Nature in its formes and †††Or qualities Conditions in God that he may apprehend the Word of God and introduce it into the figure of Nature and then he is a right true Divine Magus and may master the inward Ground with Divine power and vertue and bring Nature into a * * * Type or representation figure he that practiseth otherwise heerein he is a false and wicked Magus as the Devill and his Witches are 25. And it is no way to be thought as if a Christian ought not to dare to meddle with the ground of Nature but that he must be a Clod and Dumb Image in the knowledge and skill of the secret Mysteries of Nature as Babell sayth Man ought not to dare to search and know it
when it seeth the Divine Gifts in it selfe whereby it looseth the right of its selfehood I am bereaved of my might and strength Joseph viz. the inward ground of the Kingdome of Heaven which I had in Paradise that is no more and so will also these Gifts of my Power and authority viz. my children that is the properties of my Nature be taken away it all goeth against mee I must suffer my selfe to be bereaved 43. * * * Gen. 42.37 But Reuben sayd to his Father If I bring not Benjamin to thee againe then slay my †††2 Sonnes Two Sonnes give him into my hand I will bring him to thee againe that is God Comforteth Nature and sayth Give mee thy formes Qualitie and Condition viz. thy Children into my hand I will but bring them to Joseph that is to Jesus and will give them to thee againe thou shalt loose nothing if I doe not then slay my two sonnes with thee that is slay the first and second Principle 44. Which is even done if Nature be bereaved of its formes and Condition then must cease in the Nature of Man the Kingdome of God in Love and also the Kingdome of God in the might of the fire so very secretly doth the Spirit of God delight to play in the figure of Regeneration which Exposition will seeme strange to Reason but wee know what wee write heere which is anderstood by those of our Society 45. * * * Gen. 42.38 And Jacob sayd my sonne Benjamin shall not goe downe with you for his Brother is dead and he is left alone if any mishap befall him in the way that you travaile yee will bring my Grey hayres with sorrow of heart into the Grave That is Nature is faint when it must enter into the Death of Christ and is affraid of Dying and will by no meanes come to it it excuseth it selfe concerning its heavenly Joseph which it had viz. the heavenly Image which while it cannot comprehend it it sayth it is Dead now when these my formes and qualities of Life in this way shall get mishap againe then must I perish with sorrow of heart and my Life hath an End CHAP. LXX How Jacobs Sonnes went into Aegypt againe because of the Famine to Joseph to buy Corne and take Benjamin with them How Joseph caused them to be brought into his House and to Eate at his Table What is thereby to be understood Vpon the 43 of Genesis NOw this whole Chapter prefigureth to us the most excellent Image Gen. XLIII representing how first the outward Nature in this processe when it shall give up its will thereinto that its Lifes Essences shall goe into Aegypt that is into the Death of Christ is very fearefull timorous abashed and daunted and yet in the End is willing and ready that all its formes and Conditions of Life might enter into the dying of Selfe viz. into the true Aegypt upon divine confidence that it bringeth the will of God with it thereinto 2. And then secondly how the formes and * * * Powers or Faculties Conditions of Life are afrayd before Joseph that is before the Face of God seeing they feele in them an Evill Conscience as Jacâ—bs sonnes were affraid before Joseph for they thought continually God would punish them for Josephs sake at which they trembled 3. And thirdly how God with the formes of the soulish Nature carrieth himselfe first so friendly and first giveth them heavenly bread of his owne substance and yet but in a strange forme as Joseph invited his brethren for Guests and fed them at his Table that they eate and drank plentifully and were merry and afterwards let them goe in Peace but presently after came with a terrible Triall in that he caused his Cup to be layd into Benjamins sack and pursued after them and fetched them back againe all which standeth powerfully in the figure of a repenting sinner shewing how it goeth with him till God in his Love giveth him to know him 4. Moses words follow thus * * * Gen. 43.1 2 3 4 5. This Famine was sore in the Land and when the Corne was spent which they had brought out of Aegypt their father sayd to them goe againe and buy us a little food then Judah answered and sayd The Man obliged and charged us strictly and sayd Yee shall not see my face except your Brother be with you Now if thou wilt send our brother with us then wee will goe downe and buy for thee to Eate but if thou sendest him not wee will not goe downe for the Man hath sayd to us yee shall not see my Face unlesse your brother be with you This figure standeth thus 5. The Soule of Man standeth in Three Principles viz. in the Eternall fires Nature and in the Eternall Lights Nature viz. in the Love-fire which extinguished in Adam for which cause at present the Strife is and thirdly it standeth in Spiritu Mundi in the Spirit of the World in the Kingdome of this world viz. in Mortality and Restoration 6. Therefore now understand us aright thus when the Inward Soulish Ground viz. the Eternall Soule from the Fathers Property of the Word of God turneth back againe and lookes about after its Little Pearle viz. after the Second Principle of the Angelicall worlds property then it will perceive that it was lost in Adam from whence ariseth its Misery and Returne againe and as soone as it returneth againe God giveth his Grace into it againe but unknowne and not understood by it and * * * God he desireth that the Inward fire-soule viz. the Centre of the Eternall Nature should with the voyce of Grace in spoken or inspired in Paradise which was wholly incorporated turne to God againe 7 In which Divine desire this great unquietnesse ariseth in the soule that it thus goeth into Repentance when it seeth that it hath lost its ability neither may nor shall nor can it in any other way againe attaine its first Pearle which is had and come to divine salvation unless it turne with its fires-might wholly againe into the Ground of the incorporated Grace and give it selfe up thereto 8. And now when the outward Mortall Soule viz. the Nature of the third Principle of the Kingdome of this world seeth this then it is afraid as Jacob was of his children and alwayes thinketh they will loose body and Life Goods and Honour and their formes or faculties of Life will be bereaved of their outward Might and Authority which they have in this world 9. And then also the inward fiery soule cannot stirre up its inward Ground viz. the true Benjamin and bring it along with it into Aegypt into the presence of Joseph into Earnest Repentance into the presence of Jesus unlesse the Outward Soule from the Spirit of the world be brought downe and quite tamed and overwhelmed that it also may in the End willingly submit to it that the fiery inward great
and Compassion of God manifested it selfe out of the Covenant then must the Law with all Ceremonies together with the Covenant cease and be gone also all Mans ability and power as also all willing going and running must goe forth and depart 6. For that presented it selfe out of the Covenant the Law which fullfilled both the Covenant and the Law and set it selfe in the stead of the Covenant and the Law in the Middle as a Mediatour between and in God and Man as a God-Man and Man-God who alone should bring Adam into Paradise and destroy sinne none should be with him he alone would and should manifest himselfe * * * John 8. for a Light John 8 and for a new Life to the Humanity 7. And it is the figure which sheweth how the Repentant Man must come to God for he must cast away all things from himselfe all his works and doings cannot reach the Top and point of this he must wholly enter into Resignation and dereliction and turne himselfe away from the Comfort and help of every Creature that he may stand naked and alone before the most cleere and meerest Mercy and Compassion of God in Jesus Christ. 8. No hypocrisie or humane Comfort wherewith Men please and tickle the heart will availe in this presence of Joseph but a totall forsaking of Every Creature wherein Every thing is left to the naked soule and that must in it selfe sink downe in the presence of the heavenly Joseph in its will and whole desires and totally leave it selfe to him and will nothing without his will and set no other meanes or Medium aloft in Esteeme for all will availe nothing 9. The whole Creaturely Life must be resigned and forsake its will and desires that the Creaturely will may be received and purified againe by the un-creaturely will that Gods will and Mans will may be one will and then God is all in all in him according to the inward and the Outward World in each world according to its property viz. according to the Eternall Speaking Word in the soule and according to the animale soule in Spiritu Mundi in the Spirit of the world in all as an instrument of God 10. Now when this is done then sayth the heavenly Joseph in his Mercy and Compassion I am JESUS in thee and openeth the inward Eye in the soule that it knoweth him in a Moment and he speaketh friendly into the soule and sayth Doth my father yet live that is is the fathers Nature yet in the soule is there yet a Breath of the divine Life in it 11. Before this Manifestation now the soules owne will is terrified so that it hath in its own power no word more to speak nor can it in selfe speake for in this terrour the selfe of the will goeth to the Ground for with this aspect ariseth the will of God up and slayeth the soules own will as Josephs brethren were so very much terrified before his Face that they could not speake a word more all their ability fayled them as if they had been dumb and thus also will the wicked and ungodly at the last Judgement be dumb before the face of God and terrified to Eternall Death that his life will be a meere anguish and terrour of an evill Conscience which will be an Eternall gnawing 12. * * * Gen 45.4 5. But Joseph sayd to his Brethren Draw neere to mee and they drew neere and hee sayd I am Joseph your Brother whom ye sold into Egypt and now be not carefull nor thinke that I am angry for it that ye have sold me hither for to preserve your life hath God sent mee hither before you The holy Figure standeth thus 13. When Christ with his revelation or Manifestation thus terrifieth the soule that the soules owne will is terrified into the death of its willing and ability then he speaketh in or inspireth his word of Grace into it and giveth it power and vertue and sayth in the Soulish Essence Draw neere to mee and raise up thy countenance from the terrour of Death goe in my power to mee and into my will I am no more angry with thee that I have been sold into thy death God hath sent mee hither before thee that I might nourish thee in thy hunger of Misery viz. in the hunger of Gods anger till thou art frâ—ed from thy earthly Body in which lyeth the great hunger and Divine Famine in the Anger of God 14. For to preserve thy Life hath God sent mee into thy humanity and soule †††Gen. 45.6 for there will yet be five yeares of dearth in thy flesh that is the Divine hunger will yet remaine in thy five senses of the Earthly Reason therefore hath God sent mee before hither ere this world cease to be to thee and into thee that he might deliver thee in thy earthly five senses with a powerfull deliverance that my power and vertue of the famine in the five earthly senses may deliver and feede the poore soule God hath set mee as a Lord and Prince and made mee a father of thy Nature that I should rule as Joseph over the Land of Egypt I am become Lord over all thy house and all that thou hast art that I should nourish thee in thy famine with the Divine foode of my flesh and Bloud be no more afraid I am with thee in the Necessity of the earthly Life I will deliver thee and bring thee to Glory and honour 15. And Joseph sayd further * * * Gen. 45.9 10 11. Make hast now and goe up to my father and to your father and tell him Thus sayth Joseph thy sonne God hath set mee as Lord over all Egypt come away to mee delay not thou shalt dwell in the Land of Goshen and be neere by mee and thy children and thy childrens children thy small and great cattle and all that thou hast I will there provide for thee for there are still five yeares of Dearth and Famine that thou mayst not perish with thy house and all that which thou hast 16. Behold your Eyes see and the Eyes of my Brother Benjamin that I speake to you with my owne Mouth make knowne to my father all my Glory in Egypt Verse 12 13 14 15. and all that ye have seene make hast and come with my father downe hither and he fell about his Brother Benjamins neck and wept and Benjamin also wept upon his neck and he kissed all his Brethren and wept over them and afterwards his Brethren parlyed with him 17. This now is a figure representing that when the soule hath seene the Countenance of the heavenly Joseph that he hath comforted and refreshed it againe then sayth the Divine word in it make hast now and bring also thy Father that is thy Nature and thy whole Life with all thy conversation and doings in thy state and condition to mee and thou shalt dwell neere by mee with
them sure enough but the Deluge or Floud and the fire of Sodom falleth suddenly downe upon them so that there is no escaping he that waketh let him watch and take care that he doth not sleepe for the Bridegroome calleth every where afterward the foolish Virgins will trim their Lamps but it is too late the hunger of Babell layeth hold and devoureth them in its Jawes 19. Moses sayth further * * * Gen. 46.28 29 30. And he sent Judah before him to Joseph that he might direct him to Goshen and they came into the Land of Goshen and Joseph made ready his Chariott and went up towards Goshen to meete his father Israell and when he saw him he fell about his neck and wept a long while upon his neck then sayd Israell to Joseph I will now readily dye now I have seene thy Face that thou yet livest This Figure standeth thus 20. Judah signifieth the incorporated Covenant of God in Man viz. the Divine Grace in Christ Israell sends this that is the whole Man before to the heavenly Joseph and uniteth it with him so that the heavenly Joseph in the incorporated Grace leadeth the Kingdome of Nature in Man viz. the Old Jacob and Adam into Goshen viz. on the way of Conversion into the Rest of Christ that he cometh to the right Goale or Mark where he findeth foode for the hungry Conscience viz. the right way to Salvation where there is right Teaching and Instruction there Goshen is neere at hand where the soulesitteth in fatnes and feedeth in the fatt pasture of Christ. 21. And when the heavenly Joseph viz. Christ seeth that the Old Jacob that is the Adamicall Man hath sent his Judah to him and afterwards cometh himselfe then he makes ready his Chariott that is his Operation with a powerfull affection to entertainment and goeth to meete the Naturall Man and when they draw neere together then this Joseph falleth about the Neck of this Jacobs-Adam that is he layeth hold on his desire and Longing and filleth it with his Teares which he shed in his sufferings and in his victory brought through death into Eternall Joy 22. With these Teares of Joy he kindleth the soule of the Old Jacobs-Adam so that Jacob for great Joy weepeth a long while on Josephs neck viz. in Christs Teares of Joy and mingleth his inward Joy with the Teares of Christ with which teares of Joy the soule of the Old Jacobs-Adam is mightily comforted quickened and strengthened in himselfe in that he findeth that his heavenly Joseph in him yet liveth that he is not dead in the famine of sinnes or quite departed from him 23. Then sayth the Naturall Man Now I would willingly dye and give up all my right and willing now having seene and knowne my loving sonne Joseph that is seeing I finde that the New Man in Christ is become manifest in mee therefore now I would willingly dye to my willing of vanity in his power of Love as Jacob sayd to Joseph 24. And Joseph sayd to his Brethren and his Fathers house Gen. 46.31 32 33 34. I will goe up tell Pharaoh My brethren my fathers house are come to me out of the Land of Canaan are * * * Shepheards or Pastours heardsmen for they are people that are conversant about Cattell and have brought with them their small and great Cattle and all that they have and now when Pharaoh shall call yee to him and say What is your employment and businesse then shall ye say thy servants are people that are conversant about Cattle from our youth up unto this time both wee and our Father that you may dwell in the Land of Goshen for those which are heardsmen and keepers of Cattle are an abomination to the Egyptians The inward Figure standeth thus 25. When the Heavenly Joseph Christ hath manifested himselfe to the Soule and Adamicall Man so that they are come together and that they have received and imbraced one another then that same powerfull word in the Spirit of Christ which hath Manifested it selfe in Man presseth and penetrateth againe into the Eternall Fathers Property viz. into the Eternall Speaking of the Father which heere is as much as to say I will tell Pharaoh that my brethren together with all my fathers house are come to mee 26. For Pharaoh standeth heere in the figure of God the Father who is the Eternall King to whom sayth Christ viz. the word of Love and Grace that his brethren viz. the properties of the Humane Life from and with all its powers and vertues are come to him that is the Word Christ which is come from the Father into our Humanity through his power and vertue speaketh the Word of the Naturall humane Life into the Eternall Word of the Father which is heere called telling the King 27. For Christ is even the Fathers Steward over Man as Joseph was Pharaohs For Man is then manifested againe in God when Christ speaketh telleth and inspireth him into the word of the Father else man could not attaine God for the humane life is also proceeded from God the Fathers word for the Spirit of God spake and inspired it selfe from and by the word of the Father into Man Joh. the 1. 28. But after it came into a Creature and became Naturall John 1.4 it turned it selfe away from Gods Love-speaking or inspiration of Love and manifested it selfe in the speaking of Anger the power of Love speaking was extinguished in it viz. the Second Principle the holy generating or working of the divine power and was not able in its owne power and strength to enter againe into the Love-speaking that it might be able to speake or Generate the Divine Love-power it had rent it selfe off from Gods Love and brought it selfe into a Naturall speaking of selfe and vanity 29. And this did move Gods pitty and compassion and introduced his Love-speaking word againe into the Creaturely * * * Imaged framed or Created formed word of the Soule and humanity and that now is this Joseph whom God hath sent before that he should inspeake or introduce the humane life againe into the Eternall speaking word and make it manifest therein before the Eternall King he bringeth the humane word in the Fathers property into the Word of God and reconcileth the rent and severed humane word in the Fathers Anger-speaking with his Love that is he changeth the Anger in the word of the humane Life in his Teares of Love into the divine Kingdome of Joy and manifesteth the humane Life actually and workingly in God and that heere is as Joseph sayd I will tell Pharaoh that my brethren my fathers whole house are come to mee out of the Land of Canaan 30. For Christ is become our brother †††John 1.14 The word of Love became Man and dwelt in us and tooke Adams Nature upon him and therefore in this figure it is called his fathers house viz.
signifie that the soule and the spirit shall in Christ enjoy like Graces and Gifts onely the power he gave to the New Regeneration out of the faded heavenly Image that the soule should through the power of the New Regeneration work and flourish spread forth and be great therewith that is that the soulish-Tree with its branches should grow out of this blessing 18. In the words of this blessing there is this understanding or meaning viz. The Incorporated ground of grace in the power and vertue of the Word spake forth the power and comprised in Jacob his body soule and Spirit in One and thereby spake it selfe forth upon the children of Joseph God before whom my fathers Abraham and Isaack have walked that is through the wills and desires which my fathers have inclined to God with which they have walked before God also through the power of God who hath susteined mee my life long even unto this day also the Angell who hath delivered mee from all Evill blesse these Ladds that is he blesseth them through the divine and humane power through the Angell of the great Councell in Christ Jesus which Angell hath delivered Men from all Evill that they should according to these Names be called children of the Covenant and in this power encrease and grow great 19. But when Joseph saw that his father layd his right hand upon Ephraims head it pleased him not well and he layd hold on his fathers hand Gen. 48.17 that he should turne it from Ephrams head upon Manassehs head and sayd to him not so my father this is the first borne lay thy right hand upon his head but his father refused and sayd I know it well my sonne I know it well this shall also be a people and be great but his younger Brother shall be greater then he and his seede shall be a multitude of people 20. By the outward figure the Spirit pointeth at their Offsprings which Stock or Tribe should excell the other in greatnes and Might but by the Inward figure of Mans conversion and New Birth it pointeth at the inward Ground signifying how the inward and youngest ground of the incorporated Grace in Christ would be greater then the ground of the first Created Adamicall Man 21. But that Joseph disliked it and would not willingly that the youngest should be preferred before the Eldest in the figure it signifieth this Joseph stood in the figure of the New Regeneration signifying how the inward ground viz. the Eternall Speaking Word in the humanity of Christ should turne it selfe forth through our soule and take away the power of selfe-will from the soule and that the Creaturely soule would not that it should loose its power it would not willingly dye to its own will but keepe its first Naturall right 22. As wee see in Christs humanity viz. in the humane Soule when it was to dye to selfe and yeeld up its Naturall right * * * Mat. 26.36 Luk. 22.39 Then sayd Christ on the Mount of Olives father if it be possible that is the humane soule in him from the Fathers property in the Word sayd Father if it be possiblle let this Cup passe from mee but if it be not possible and that I must drinke it thy will be done as Joseph heere in this figure was loath to come to it and would not willingly that the last should be preferred before the first 23. The Text sayth it pleased him not well the Naturall Man is not well pleased to give up his naturall right and let the Kingdome of humility reigne in him he would rather be Lord himselfe but his owne will hath squandred that away so that he is set behinde for it is not possible that he should become the childe of God unlesse he drinke the Cup whereby he dyeth to his owne naturall will Therefore sayth Christ Father thy will be done and not my Naturall Adamicall humane will but let Gods will in my inward ground be done and not my Adamicall soules will It shall and must be resigned into God the first naturall right must goe backward behinde and Christ forward else there is no salvation 24. In this Type and Image the Spirit of God sporteth with the children of the Saints signifying how the new incorporated Kingdome of Grace would spread it selfe forth aloft and how the Kingdome of Nature should be set back behinde for if Christ arise and be borne in Man then must Adam be Servant and Minister 25. And it declareth besides that the Kingdome of Nature would also be great but the Kingdome of Grace yet greater of which wee have a similitude in a great Tree of many branches which through Nature generateth many twiggs and Branches and wherein Nature is powerfull but the vertue and power of the Sun is much more powerfull for if this doth not co-operate then the Tree cannot grow nor beare any fruit and wee clearly see thereby that the vertue and power of the Sun must gett aloft if the Tree grow and its fruit come to be ripe and profitable so also is it in Man 26. Man is Nature and Nature begetteth him that he may come into the formes and Conditions of the Creatures but the understanding must come forth in him which governeth and taketh care of Nature Nature willeth indeed that its desire be fullfilled but the understanding ruleth over Nature 27. But now Nature is sooner and Earlyar then the understanding Nature goeth formost but when the understanding cometh then it must follow behinde thus it is to be understood also in this figure of Jacob and Joseph concerning the New Regeneration that when the divine understanding shall againe be manifested in Man then shall Nature follow behinde 28. * * * Gen 48.20 Thus he blessed them that day and sayd Hee that will blesse any in Israell let him say God set thee as Ephraim and Manasseh In this Text what the Spirit declareth in this figure is as cleare as the Sunne for Ephraim and Manasseh were re-inoculated back into the Root of Jacob that is into the Covenant of Grace which God had manifested in him and were transplanted with the Birth of the Naturall right when the youngest was preferred before the Eldest thus also should all blessing and wishing be among the children of God that God would set them back from the Evill Adamicall will of selfe and set them into the Paradisicall Covenant againe and make them grow therein and bring forth the Kingdome of Grace in them and set it above the Kingdome of Nature of the first Adamicall Birth when this is done in Man then he is a childe of God againe in Christ and standeth in the blessing of God 29. Courteous Rabbies and Masters of * * * Literature Criticismes upon every letter learne I pray to understand the figures of the Old and New Testament and dispute not about the outward shell of words looke upon the chiefe Ground why the Spirit of God
a Creation 2. The onely One is the Cause of the Will that causeth the will that it willeth somewhat and though it hath nothing that it can will but only it selfe for a ground and place of its Or I-hood own-selfe It hath nothing that it can apprehend or take hold of but the One it comprehendeth it selfe in Or an I-hood selfe that the will may have somewhat wherein and wherewith it worketh which working would not be a visible substance if it did not goe forth through the willing 3. Therefore now the going forth is a Spirit of the Invisible Will and Substance and a Manifestation of the Abysse through the Ground of the Vnity through which going forth the will of the Abysse reflecteth the Abysse as a Mystery of Omniscience with which going forth the cause and originall of all Seperability of the unity of the Abyssall Will through its own Ground of its comprehended selfehood is understood also the Eternall beginning of Motion and cause of Life which Motion is a perpetuall longing of the will for the will thus discerneth the Unity through the Motion how the Vnity through the Motion of the will standeth in infinite Multiplicity in that manner and way as the Minde is an unity and wellspring or fountaine of thoughts and Or perceptions senses whence such a Deepe of Multiplicity springeth out of that one Minde as are Innumerable 4. By this Three-fold unity we conceive and understand the Essence or Beeing Substance of God viz. By the unity we conceive the one only God By the will the Father And by the impression and compression of the will for a place of selfe viz. by the Eternall somwhat that worketh or wherewith the will worketh wee conceive the Sonne or power of the will and by the going forth wee conceive the Spirit of the will and of the power and by the Reflexion is understood the Wisdome and understanding out of which all wonders and substances have flowen forth and doe Eternally flow forth 5. From the Motion of this invisible working substance out of the flowing forth of the Eternall knowledge is flowen forth the understanding whereby the longing discerneth and bringeth it selfe into a desire of Imagibility Conception Apprehensiō or Thought Imagination in which desire the naturall and Creaturely Ground of Every Life and Substance doth exist wherein the Desire hath comprised and included the flowing forth of the knowledge in properties whence two wills exist viz. one from the Divine Science or knowledge the other from the propriety of Nature wherein the properties have introduced themselves into a selfe-will and imprinted themselves with selfe and their owne will and made themselves rough sharp thorny and hard so that from such properties are proceeded out of the knowledge Opposition and Enmity against such properties as is to be seene by the Or qualities properties of the Devill as also by the crude and indigested Earth Stones and other Creatures how the properties have turned themselves away from the unity and are proceeded into an impression for which cause in the time of this world they must endure the Curse viz. the fleeing or withdrawing of the divine will and must stand in this impression till the Day of Restoration 6. Seeing then the Minde of Man is especially to be considered by us which is an Image or Resemblance of the Reflexion of Divine knowledge as a Reflexion of the Divine and Naturall understanding wherein lyeth the Ground of all Substances in the One and manifesteth and maketh it selfe distinct with the going forth of the will from the Minde so that we cleerely perceive that the Minde is a wellspring to Good and Evill and the Scripture intimateth thus much to us that the Fall and perdition is arisen from the desire to the selfe of the properties therefore it is most highly necessary for us to learne to understand how wee may come againe out from the assumed selfehood wherein wee have paine necessity and Torment into the unity viz. into the Ground and fountaine of the Minde wherein the Minde may rest in its Eternall Ground 7. No thing can rest in it selfe except it goe againe into that One out of which it is proceeded The Minde hath turned it selfe away from the unity into selfe-desire of perception to try the seperability or variety of the properties whereby seperability and opposition is arisen in it which now rule the Minde and it cannot be released from that unlesse it forsake it selfe in the desire of the properties and plunge it selfe againe into the meerest stillnes and desire to be silent to its willing so that the will demerse bath and steepe it selfe beyond all sense and Imagination into the Eternall will of the Abysse out of which it is arisen in the beginning ex Mysterio Magno from the Great Mystery that it will no more in it selfe but what God willeth through it and then it is in the deepest Ground of the unity and if then it can but a little while stand therein without moving of selfe-desire then the will of the Abysse speaketh into it from the Divine Motion and apprehendeth its resigned will as its owne into it selfe and bringeth into it the Ens of the Eternall incomprehensibility of the place or Citty of God viz. the Essentiall Substantiall One 8. And now as the will of the Eternall Deity goeth forth Eternally through the Eternall Spirit maketh a Reflexion of the Abysse so also the resigned will of the Minde is alwayes together brought forth and Enlightened with the divine incomprehensibility with Gods will and thus the humane Minde ruleth in the will of God in divine skill and knowledge through and above all things concerning which Moses sayth Gen. 1.26 he should rule over all the Creatures of the world as Gods Spirit goeth through all things and proveth all things so may the Enlightened Minde also rule over and through all the properties of the Naturall Life and overpower the properties and bring the highest perception out of the divine knowledge into Reason as Saint Paul sayth 1 Cor. 2.10 The Spirit searcheth all things even the Dephs of the Deity and with this introduction of the divine will Man is againe united with God and new-borne in the Minde and beginneth to die to selfe of false and wicked desire and to be borne with new power and vertue 9. And so then selfe cleaveth to him in the flesh but with the Minde his conversation is in God and in the old Man a New spirituall Man of divine thoughts will and senses is borne who dayly killeth the Lusts of the Flesh and through divine power maketh the world viz. the outward Life Heaven and maketh Heaven viz. the inward spirituall world to be the visible world so that God becometh Man and Man God till the Tree cometh to its highest pitch and hath borne its fruit ex Mysterio Magno out of the Great Mystery out of the Divine Science and then the outward shell and husk falleth off
Ch. 29. VVhat Lamech is in the Language of Nature verse 37 38. Ch 31. vers 2. Ch. 29. Of Lamechs two wives and their children verse 39. to the 46. 49. Ch. 29. VVhat the Man and the young Man is which he slew verse 48. Ch. 29. VVhat as to Lamech shall be avenged 77 times verse 59. to the 64. Land Ch. 75. Of the peece of Land that Jacob gave to Joseph severally from the rest of his children and the signification thereof verse 31. c. Language Ch. 35. Of the Ground of the Head Language when all people spake but one Language verse from 54. to the 59. Ch. 35. VVhat Language the Spirits use verse 60. Ch. 37. How long the undivided Language continued verse 4. c. Life Ch. 11. VVhence the true Rationall Life in the Elements is verse 27. Ch. 35. The cause of the long Life of the Patriarchs before the Floud verse 11. c. Light Ch. 3. The Eternall Light and the Eternall Darknes is not Created verse 2. to the 5. Ch. 10. Without Light the Elements had been unmoveable verse 44 45. Logick Ch. 77. When the accute Logick came up verse 69. Lord. Ch. 33. How a Lord Prince or Magistrate hath no authority to shed bloud verse 15. c Lott Ch. 43. Why the two Angells lingred in going in to Lott verse 34. c. Ch. 43. VVhat is signified by Lotts wife verse 37. Ch. 43. The figure of Lott in that he would give his two daughters to the Sodomies verse 53. c. Ch. 43. VVhy Lotts Kinsfolks would not follow him verse 65 66. Ch. 44. How Lott went out of Sodom and of the terrible destruction of that whole Country of Hams generations and what happened upon it also how it was done verse from 1. to the 47. Ch. 44. Why Lotts daughters made their father drunk with Wine verse 3. Ch. 44. To what End Lotts wife was turned into a Pillar of Salt verse 28. c. Ch. 44. Lotts wife is a figure of the present Babylonish Christendome verse 33. c. Ch. 44. Why Lotts daughters did lye with their father verse 36. to the 47. Love Ch. 71. How Gods Love cometh onely to helpe the weake verse 19. Lucifer Ch. 12. Wherefore and from what Lucifer waâ— thrust out verse 4. Ch. 12. Where Lucifer lyeth captive verse 35. Ch. 22. Wherâ—fore Lucifer was swallowed up into â—hâ— wrath verse 30 31 Ch. 25 VVhere Lucifer sate before the Creation of the Earth verse 18. Ch. 44. How Lucifer dâ—sired to see the wrath of Nature verse â—7 Ch. 60. How the pride of Lucifer by the Mâ—sters of the Letter doth shut God up into a peculiar heaven apart verse 41 42. M. Magistrate Ch. 22. How the Magistrate is Good and how not verse 74 75. Magus Magia Ch. 11. The Reader is admonished not to 〈◊〉 the Magia or Magick verse 8. Ch. 11. How Man is hurt by the wicked Magus or Magician verse 12. c. Ch. 68. Of the Magi or Magicians which Titulary Christendome is full of verse 4. c. Ch. 68. Of the Magia or Magick art among the Egyptians and Heathens till the Kingdome of Christ. verse 3. Ch. 68. How Man is a true divine Magus or Magician verse 23. c. Mahalaleel Ch. 30. VVhat Mahalaleel is in the Language of Nature verse 18. Maydservant Ch. 40. What it is that the sonne of the Mayd-servant shall not inherite with the sonne of the Free-woman verse 16. to the 70. Man Ch. 15. Man is Threefold verse 27. c. Ch. 16. Of the distinction between the Heavenly and the Earthly Man verse from 1. to the 15. Ch. 16. How Man was while he stood in Paradise verse 7. c. Ch. 18. How Man shall be after the Resurrection verse 3. Ch. 19. How Man was ordained to the outward Naturall Life verse from 1 to the 16. Ch. 21. Why God created Man of the Heavenly Essence verse â—6 Ch. 22. How Man deceived himsâ—lfe verse 27. Ch. 23. How the Word in 〈…〉 Eve was propagated from Man to Man verse 31. Ch. 24. How Man hath a Cure and the Devill not verse 13 c. Ch. 24. How a Divine Man must have â—nmity in himselfe verse 31 32. Ch. 2â— How Man 〈…〉 God verse 14 15. Ch. 29. How 〈…〉 in his 〈◊〉 verse â—2 13. Ch. 29. How 〈…〉 Dominion verse 14. Mary Ch. 37. How Maâ—y 〈…〉 Mâ—ther that hath 〈…〉 verse â—7 c. Ch. 56. What 〈◊〉 the â—lâ—ssing â—elonging to Mary verse 29 30. Mâ—usim Ch. â—â— What that God Mâ—usim is verse 32. Meaâ—â— Ch. 42. What the thâ—ee Measures of fine Meale signâ—fie verse 17 18. Melchisedech Ch. 38. What Melchisedech was verse 19 c. Ch. 38. Why Melchisedech blessed Abraham verse 2â— Mercurius Ch. 17. What Mercurius is verse 18 Mercifullnes Ch. 70. How Mercifullnes hideth its countenance from the repenting soule Metalls Ch. 10. What the Metalls are verse 17. Ch. 10. Of the seaven Properties in the Metalls verse from 18 to the 29. Ch. 16. How in the Earth Stones and Metalls lyeth a twofold substance verse 10. Methusael Ch. 29. What Methusael is in the Language of Nature verse 35 36. Methuselah Ch. 12. What Methuselah is in the Language of Nature verse 10. Michael Ch. 12. When Michael strove with the Dragon verse 10. Midianites Ch. 64. How the Midianites will bring Joseph with them to Pharaoh the time is neere verse 29. c. Money Ch. 70. The figure of the wrong Money that Jacob commanded them to take with them againe verse 36. c. 48 49. Moone Ch. 23. What the Moone and the Woman in the Apocalyps signifie verse 35. Moses Ch. 11. The time is Borne that Moses casteth away his vayle verse 4. Ch. 30. VVhen Moses will keepe the sheepe verse 52. c. Motion Ch. 29. Of Gods Eternall Motion Moving and forming verse 4. Mouth Ch. 29. VVhat the Mouth of the Eternall understanding is verse 3. Murtherour Ch. 19. Why Eve brought forth a Murtherour the first time verse 10. Ch. 62. The figure of Simeon and Levi's Murthour verse 31. to the 42. N. Naëma Ch. 29. Of Naëma verse 43. c. Ch. 29. How Naëma shall be manifested to all People verse 68. Names Ch. 17. What the Great Names are that God called Abraham by verse 23. c Naphtali Ch. 77. The Testament of Naphtali and the signification thereof verse 33. c. Nature Ch. 3. The description of the Eternall Nature verse 1. to the 26. Ch. 35. How the Language of Nature is extinguished verse 12. c. Ch. 40. Whereto God useth the Temporary Nature verse 31. Ch. 40. What the Condemnation of the Temporary Nature is verse 32. Night Ch. 12. Where there is no Night verse 1. Nimrod Ch. 35. Of the Name Nimrod verse 29. c. Noah Ch. 31. VVhat Noah is in the Language of Nature verse 3. 32.2 Ch. 32. Why Noah was accounted righteous before God verse 13 14. Ch. 34 What Noahs drunkennes
Ch. 40. Why God must have the scorner also in this time of Life verse 23. c. Sea Ch. 16. What the Glassy Sea is verse 28. Sem. Ch. 31. VVhat Sem is in the Language of Nature verse 6. Ch. 34. How Sem and Japhet tooke a Garment upon their shoulders verse 20. to the 26. Serah or Zerah Ch. 65. The powerfull figure of the Birth of Peres and Serah or Zerah verse 58. c. Serpent Ch. 20. Of the Creation and subtilty of the Serpent verse 9. to the 19. Ch 22.29 Ch. 20. In the Serpent lyeth excellent art verse 17 18. Ch. 22. The Devill hath infected the Ens of the Serpent verse 33. Ch. 22. Why the Serpent is sayd to be a virgin verse 34. Ch. 23. VVherefore God cursed the Serpent verse 23. to the 29. Ch. 27. Where the Serpents head was first trod upon and broken verse 11 12. Ch. 38. How the Serpents Ens and also the Line of Christ lay in Abraham verse 13. Seth. Ch. 29. VVhat the Name Seth signifieth in the Language of Nature verse 24. Sheckle Ch. 49. An Exposition of the foure hundred Sheckles of silver that Abraham gave for the field verse 8 9. Shepheard Ch. 58. How a Sheheard is more highly esteemed before God then the highly Learned worldly wise Man verse 32. c. Ch. 60. Why Gods Spirit hath so exactly described the slight actions of meane Shepheards verse 49 50. Sichem Ch. 61. What the Name Sichem signifieth verse 75. Signall Starre Ch. 70. How the signall Starre or ascendant appeared verse 30. c. Simeon Ch. 76. The Testament of Simeon and Levi and the figure thereof verse 17. to the 37. Sinew Ch. 60. What it signifieth that the Children of Israel eate not that Sinew of the Ham. verse 51. c. Sinne. Sinner Ch. 22. Of the Originall of Actuall sinne and of the awakening of Gods Anger in the humane property verse 1. to the 82. Ch. 22. What sinne is and what is not sinne verse 39. c. Ch. 22. What the sinne against the Holy Ghost is verse 43 44. Ch. 27. VVhat it is that attaineth the forgivenesse of sinnes verse 45. Ch. 48. How farre it must goe with the repenting sinner verse 21. c. Ch. 78. The figure of a Converted sinner verse 5 6. Sleepe Ch. 19. What Adams sleepe signifieth verse 5. Sodom Ch. 42. Of the three Men which appeared to Abraham in the plaine of Mamre and went towards Sodom and burnt the Citty of the Children of Ham with fire from the Lord. verse 1. to the 35. Ch. 43. Of the destruction of Sodom and Gomorrha how God shewed it to Abraham before verse 1. to the 7â— Ch. 43. How Sodom is a looking Glasse for the present world verse 67. c. Ch. 43. What figure the Judgement upon Sodom is verse 14. Ch. 44. VVhat fire was rained downe upon Sodom verse 24. c. Sophia Ch. 25. Sophia is the Tincture of the light verse 14. Ch. 25. The fire-soule is the Man or husband of the Noble Sophia and it is of the fires Tincture verse 14. Ch. 37. How Sophia generateth the true Joseph verse 14 15. Ch. 52. What is called Sophia verse 6. Ch. 52. When the Magick fire of the soule is Bridegroom to the Noble Sophia verse 11. to the 14. Soule Ch. 10. True understanding lyeth in the Soule verse 3. Ch. 11. VVhat the soule is verse 20. 15.25 Ch. 15. How the soule standeth in three Kingdomes verse 15.18 to the 24. Ch. 15. There is not three soules but one verse 24. Ch. 17. Of the soules great power verse 43. Ch. 22. Whither the soule must goe after the Judgement verse 47. Ch. 23. How the soule of Adam and Eve were ashamed verse 1. Ch. 25. How the soule may goe through the Judgement or how not verse 2.3 15.26 Ch. 25. How the Virgin childe must flee from the fire-soule verse 9. Ch. 34. Of the Animale soule in the Regeneration verse 17. Ch. 37. Wherefore God bringeth the soule into trouble verse 8 9. Ch. 52. How the soule may see God verse 10. Ch. 56. When Gods Grace entreth into the soule verse 36. Ch. 69. The first Condition of the poore soule when it turneth to Christ. verse 7. c. Ch. 70. How the soule standeth in three Principles verse 5. Sound Ch. 5. How the sound or tune in Heaven is verse 19. Ch. 5. How the sound or tune in the Darknes or Hell is verse 19. Speake Ch. 35. Whence it cometh Originally that Man can speake verse 73. Ch. 36. From what it is that Man can spake and understand verse 85. Spirit Ch. 4. Of the Originall of the Multitude of spirits Good and Evill verse 11. Ch. 8. Of the Spirits of the outward world from Time that passe away verse 13. Ch. 29. How the Spirit of God hath from Eternity sported with it selfe in the spirituall world verse 4. Ch. 36. From what the false spirituall persons or Clergy have spoken verse 30. c. Steward Ch. 70. What Josephs Steward signifieth verse 50. Strife Ch. 25. Of the Strife betweene the seede of the Woman and the seede of the Serpent verse 10. c. Ch. 36. Wherefore Men doe strive verse 62 63. Ch. 52. When the Strife in Man is manifested and Christ breaketh the Serpents head verse 31. c. Ch. 60. What the Strife about the Letter is verse 47 48. Ch. 62. VVherefore the Strife in Christendome must be verse 19. Ch. 62. With what strife a true Christian striveth verse 21. c. Ch. 64. How all strife cometh from the Tower of Babell verse 28. Ch. 75. How the time of strife is at an End verse 29 30. Substance Ch. 53. How the Divine Substance giveth it selfe into Nature verse 18. Succoth Ch. 61. The figure of Jacobs going to Succoth verse 72. Sun Ch. 11. From what power the Sun shineth verse 35. Ch. 13. Whence the Sun taketh its Lustre verse 16. Supper Ch. 70. VVhat that Supper is Revelations verse 3. from 44. to the 46. Swearing Ch. 53. What Swearing by God is called verse 9. Sword Ch. 25. Of the Cherubine Angells Sword verse 4. to the 13. Ch. 25. The Originall of the flaming Sword of fire verse 25. T. Teachers Ch. 28. VVhat Teachers the children of this world will have verse 44. Ch. 36. By what a Man shall know whether a Teacher come from God or from the Letter verse 54. c. Ch. 41. How the unfitted Teachers will needs preach the Holy Ghost into the selfe-will verse 46. Temple Ch. 15. What the Temple of God is verse 12. Ch. 36.16 Ch. 52.8 Ch. 27. How the Temple of Christ must be brought along into the Materiall Church of clay verse 49. Temptation Ch. 48. How Man without Gods Grace cannot stand in Temptation verse 2. Testament Ch. 46. VVhat a Man must doe if he would reade and understand the Old Testament verse 29 30. Ch. 46. Wherefore the figures of the Old Testament have
things passe in free will verse 21. Ch. 66. How knowing Nothing is better then willing for selfe verse 66. Ch. 71. Of the Divine willing and of the Humane willing verse 25. to the 36. Wisdome Ch. 1. What the Eternall Wisdome is verse 6. Ch. 29. How the Eternall Wisdome hath introduced it selfe into a formed visibility verse 1. to the 70. Ch. 41. A Speech to the Reason wise verse 42. c. Woman Ch. 19. Of the building or framing of the Woman verse 1. to the 27. Ch. 41. How the Woman is saved through bearing of children verse 29. c. Ch. 66. VVhat the Woman upon the Moone in the Revelations is verse 34 35. Word Ch. 2. Of the Word or Heart of God verse 1. to the 11. Ch. 2. Of the Outspoken Word verse 7. Ch. 28. What the Literall Word is verse 56 57. Ch. 36. How Man should try himselfe in the framing of his words verse 81. c. Ch. 40. VVhat Gods Word assumed verse 10. Ch. 56. Why our soule and the Word that became Man are compared together verse 23. c. Ch. 61. What the Word is verse 43 44. World Ch. 2. The whole world lyeth in a Clod of Earth verse 6. Ch. 2. Of the inward world verse 9. Ch. 2. How one world is in another verse 10. Ch. 4. Of the Three worlds verse 12. Ch. 17. That same world wherein Adam was before his Eve was must come againe verse 9. Ch. 29. VVhat the invisible spirituall world is verse 4 5. Ch. 31. How Sem Ham and Japhet are an Image of the Three worlds verse 10 11. Wrong Ch. 71. How Man doth a twofold wrong Z. Zebulun Ch. 77. The Testament of Zebulun and the figure thereof verse 3. to the 7. FINIS FOUR TABLES OF Divine Revelation Signifying What GOD in himself is without Nature and how considered in Nature according to the THREE PRINCIPLES ALSO What HEAVEN HELL WORLD TIME and ETERNITIE are Together with all Creatures visible and invisible and out of what all things had their Original Written in the German language by JACOB BEHM and Englished by H. B. LONDON Printed for H. Blunden and sold at the Castle in Corn-Hill 1654. TO THE READER With an Account of the following Tractate IT 'S no less common with men would seem wise than inconsistent with those that are really so to find a facile Faith for what they like and a sturdy Diffidence for what they dislike Like the twins of a byass'd Judgment the one savouring of Affection the other of Prejudice and both of Partiality That some Passages in the precedent Life will meet with such I make no question and therefore thought it not unnecessary to acquaint them with this Truth that what therein is related concerning our Author by the learned Gentleman that penn'd the Narrative was receiv'd not from uncertain wandring Reports but Authentick Information from the Tongues and Penns of those that during his life upon Earth were his familiar Associates Men consciencious both in Words and Deeds well knowing what strict account must be rendred of both And how sad an Account have they then to make whose Throats like open Sepulchers blast with their breath as far as their venome reaches the most eminent Gifts of God in men that bear his Image whereof did they know the danger it could not but make them tremble to consider how their poysoned Arrows will return and stick in their own Souls Yet have some not feared malitiously to defame this deep illuminated man of God A man whose Writings though not to us made Canonical by Miracles manifestly appear to have been the Dictates of God's Spirit and the Will of God the Rule of his whole life alwaies resigning himself as his own Pen testifies to the Divine Will to will and work nothing but according to the will of God Yet against the spirit of this pious man as if they feared an Ecclips of their Evening splendor by the Day-light of his writings have some especially among the Lamps of our Tabernacles spit forth their Venom in Aspersions so injuriously false and palpably absurd that neither Reason nor Religion Prudence or Piety could yield any motive thereunto only the Monster of their own frailty Thus doth the Prince of the Air blind men with self-love that though in others they abhor unrighteousness yet themselves can rashly proceed to sentence before they understood him yea some of them before they had read one Leaf in his Writings VVhereas others that have seriously studied him and with divine assistance understood much of him can justly as clearly evidence the true concordance of his writings with the word of God in Holy VVrit and their inconsistence with conceited Sects corrupt Doctrine both of our own and former Ages and all Heterodox Opinions whatsoever VVell may be said of him what an experienc'd Philosopher writeth of Paracelsus Cur praestantis viri famam omni laude dignissimi periclitari sinemus Scripta sua non nisi ad Dei Gloriam proximique emolumentum edentis lucrum utique ut calumniantur ex aliorum per scripta ipsius seductis incommodis nequaquam quaesitum ivit neque quod inimicii sius factitare solent ideo Medicinae dedit operam ut ex aegris salu arem faceret sed quicquid fecit bono animo fecit absque mercede quam nec accepit nec opus habuit artibus suis ipsi absque aliorum detrimento abundè sufficientibus Omnes prudentes veritatis amatores neminem ei unquam parem fuisse etiamnum credunt Quod vero ignorantium quorundam invidia contemtim habetur ipsi nihil derogat iâ—se enim manebit Paracelsus hi imperiti convitiatores suam tantum impudentiam prudentes c. 'T is true in respect of the common stile of most Authors his language may to some seem somwhat monstrous So do the Characters of Letters to Children primo intuitu and many even Scripture expressions to the Ears of the Natural man Besides he proceeds much by affirmation not Disputing but Convincing Error having not received his Knowledge from men or from the imperfect fallible Principles of the Schools but from the true Fountain of Wisdom and Knowledg Nor did he write as most do by transcription out of other mens Books nor were his Dictates neither the Products of his own Fancy but by Divine influence and as is his own expression out of his Three-leav'd Book which the Hand of God had opened in him wherein he found the Knowledge not only of all that Moses the Prophets Christ and the Apostles taught in Sacred Scripture but of all Mysteries also in Heaven and Earth as himself affirms in his Epistles and many other of his writings But lest his own Testimonie should seem invalid I make bold to insert what a learned German writeth of him Now saith he when Reason supposeth that it is ascended up to the height with its Wisdom and Arts God hath stirr'd up this our dear Jacob Behmen a plain
The 4 Elements Devill 's Poyson introduced Out spoke WORD 18 Earthly Creatures  A Brief Explication of the first Table of GOD revealed how out of himself he continually begetteth and breatheth forth himself And how this Table is to be understood NUmber I. Is the Abyss the Nothing and the All. There we begin to consider what God in himself is without or besides Nature and Creature and this consideration of the hidden God extendeth unto Wisedom Numb 7. Therein is understood how God dwelleth in all and how all things from him have their existence but himself is to all Incomprehensible and as a Nothing yet through that All he maketh himself visible sensible and (a) Invenible Findlich attainable Numb 2. Is the Will of the Abyss And by it at the right side FATHER and on the other side JE This signifieth the Will of the Abyss which is the Father of all Beings And the JE signifieth the Eternall One as the Name JESUS from the Eternall One Numb 3. Is the (b) Good pleasure Beneplacitum Delight Lubet or Impression of the Will by which towards the right standeth SON and opposite to it HO signifying how the self-will includeth it self in the place of its possession The place is the procreation out of it self where God begetteth God according to the good pleasure of his propriety The HO is the breathing of the will through which the Delight passeth Numb 4. Is Science or Motion at the Right standeth SPIRIT and over against it VA. Science is the attraction of the Will to the place of God where the Will comprehendeth the Delight which proceeded to the Son or to the breathing by which outbreathing is understood the Spirit of God And here is understood the great Name JEHOVA as the (d) Three in one Tri-une Being how the Father of himself begetteth the Son and how the Holy Spirit proceedeth from both and yet they be but one Being which hath nothing before it For the Science in the drawing in is understood a Root of the Eternal knowledge or motion Numb 5. Is God in Trinity signifying that the Tri-une Being may be known as a Similitude of the Will Mind and Senses wherein lyeth the eternal understanding Thus is the Ternarie the one Eternal understanding and cause of all things Numb 6. Standeth WORD signifying distinction in the understanding as speaking the (e) Or sensibilitie Empfludligkeit Perception of it self which word abideth Eternally in God himself and God as the Power of Perception is the Eternal good Numb 7. Standeth Wisdom signifying the outspoken Word as the power of the Divine Contemplation wherein God to himself is Intelligible Perceptible and Revealed And thus far is God to the Creature Invisible Incomprehensible not Natural nor Creatural Below the line standeth Beginning of the Great Mysterie or of the Eternal Nature As of the Separability Perceptibilitie and Sensibilitie of the Properties wherein is understood the Divine Extrication or Revelation how God introduceth himself in the eternal Nature in Love and Wrath and not in himself for himself is the one Eternal good but without Distinction were not perceptible or manifest Here is to be Noted that the 7. Capitall Forms of Nature are marked to distinguish them from the other Numbers with I. II.III.IV.V.VI.VII Numb 8. The second Principle standeth to the Right And Numb 9. The first Principle to the left Thus Numb 9. signifieth the Fathers Propertie through the speaking of the Word in Wrath And the second Numb 8. signifieth the Sons propertie in Love where the Love of God by the expressed Word is revealed As that in Love Numb 8. sheweth the Angelicall power-world and that in Wrath Numb 9. signifieth the Dark power-world of Painfulness wherein God is an Angry God Numb 10. Standeth Tinctur signifying the Temperature of all powers how there through speaking they go forth in Distinction and Formes as first in the 7. Capital Forms the Desire Science Anguish Fire Love-Fire Sound and Being And further there standeth by every Capital Form what Properties are born and proceed out of themselves For if there must be a speaking then the power must first contract it self that it may breath forth it self then it begetteth that Comprehensive or Magnetick Impression the something which is the Beginning wherein the Fiat which attracteth the powers is understood I. Is the first Capital Form of the spiritual Nature and standeth with Numb I. Desire which Desire sharpneth it self from whence existeth Sour Hard and the cause of Cold and is the ground of all Saltish properties Spiritual in the Spiritual world and Essential in the External world So also the Desire of Impression is cause of its own overshadowing or Darkness in the Abyss as all these Forms belong to Numb I. To the desire of (f) Infassligkeit Comprehensibility II. By the second Capital Form standeth (g) Pricking Compunction or Science signifying the contraction of the Desire where the first enmitie or contrary will ariseth for hardness and motion are not alike Now in this form ariseth moving and feeling as the root of pain wherein is understood the Mercurial Poyson-life both spiritual and (h) Essential corporall and in the Darkness the paine or Torment of the wicked life Neither was the good life without the root of the Evill manifest unto him and that is the root of Gods wrath according to the Perception sensibility of the eternall Nature III. The third Capitall Form is Anguish which ariseth from the desire of Impression and from the Enmitie of Compunction where the will standeth in (i) Cruciatus Qual Torment and is there the cause of feeling and of the five Senses for in the Anguish all Formes grow Painfull and then are they sensible of one-another And here is the Word become distinct and is the root of Sulphur both Spirituall and Essentiall Corporall wherein is rightly understood the Hellish Fire in Darkness in painfull life as appears in the Table downward IV. The fourth Capitall Form is call'd Fire where is Understood the kindling of the Fire from the painfull Sulphurish root for the Will goeth out of Anguish again into Libertie And the Libertie goeth to its Revelation in Anguish In which Conjunction cometh that terrible like a flash of lightning Coruscation where the Abyss as the Eternall good is revealed And is in the Forms of Nature the Understanding and Life in the dark Enmitie and in the Libertie is the root of Joy or rouzing up the (k) Faculties Kraffen Powers and is the kindling of the Fire in which kindling the Abyss becomes a shining Light as Materiall V. The first form is call'd the Love-Fire where is understood how the Eternall good through kindling the painfull Fire introduceth it self into an elevating burning Love-Fire which Love-Fire was first in God But thus only it (m) Infoldeth Wickelt windeth up it self that it becomes sensible and moving where in the good Powers are operative VI. Standeth
Sound or Distinction as the sixt Capitall Form signifying that the Naturall manifested Life where the Eternall Divine Word through the Formes of Nature hath infolded it self and where all the Powers of Wisdom stand in (n) Noyse Sâ—halle Sound therein standeth the Understanding Life which in Light is Angelicall and Divine but in Darkness it is Diabolicall As at the right Numb 11. standeth Angell VII Standeth Essence or Essentiall Wisdom of the out-breathed word wherein all other Forms are revealed and is even the Essence of all Forms as good as Divine in the Light but in the Darkness Evill and Devillish And therein is chiefly understood Mysterium Magnum the great Mystery the Angelicall world is also therein understood and likewise the Internall spirituall body of Man which disappeared in Adam when the Souls will departed from Gods will but revived again in Christ that giveth to him for the Essence of this Power-World which is that heavenly flesh Joh. 6. And it is the dry Rod of Aaron which in the Spirit of Christ again springeth up in Man Numb 12. Standeth Puâ—â— Element signifying Motion in the Angelicall world in Essence and is the One Holy Pure Element wherein the four Elements in the Temperature â—ay and is a root of the 4. Elements Numb 13. Standeth Paradise signifying the Eternall springing or spiritual growing in the Spirituall world from which the externall visibile world Thus hath this place been before the fall of Lucifer and Adam namely in an equal temperature or Harmony of the 7. Planets and 4. Elements out of good and evill as out of both Eternall Principles is breathed forth In which Source and Regiment Adam in his Innocency stood when the four Elements harmoniously existed in him as in the holy pure Element Numb 14. Standeth Beginning of the External World signifying how God by his Word hath breathed forth that spiritual Mysterium Magnum as the Eternall Nature of all Spirituall Properties into a visible externall formall Being and through the Fiat as the Divine Desire hath fashioned it into Creatures There standeth the third Principle where 3. Worlds in one another must be understood as the dark world of Gods wrath the Eternall light world of Divine Love and this visible fading world Numb 15. Standeth Heaven signifying the (p) Heaven is the parting-mark out of the spiritual fire and water between the Heavenly and Earthly parting Mark between the internall and externall world as of the visible and invisible Essence which Heaven standeth in Essence of the spirituall firie water Numb 16. Stands Quintessence signifying the spirituall Powers as the Paradise-Ground in the four Elements as well the Astrall breathed forth by internall powers at the beginning of time and is that good in the four Elements wherein the light of Nature shineth as an outbreath'd (q) Or shine Glast fulgor of the Eternall light Numb 17. Standeth four Elements viz. Fire Air Water and Earth as the created world out of the dark and light world which is the framed word spoken out of the Eternall Natures Essentiall power therein did the Devill cast his poyson which after the fall of Man was accursed of God Numb 18. Stands Earthly Creatures signifying that out of the Quintessence and the four Elements were all Creatures of this visible World created Man having 2. Eternalls in him may be saved or damned and only from them have their life But the animated Man hath also in him both inward spirituall worlds according to the internall soul of man therefore may Gods love and wrath be manifested in him for wherein the will impresseth and kindleth it self of that Essence it partaketh and the same is manifest in him as is seen in Lucifer Thus have you a brief Intimation of the first Table and consequently of all the Authors writings faithfully imparted out of a good Christian affection to his loving friends and is as an ABC to beginners II. TABLE In this second Table God is considered according to his Essence in Unity what he is in Trinity without Nature and Creature whereby he filleth all things and yet needs no place AD Father Will IE O Son Delight HO N Spirit Science VA A Power Word Life I Colours Wisdom Vertue TETRAGRAMMATON In this Table is consider'd the efflux of the Eternal Divine WORD how the WORD through Wisedom brings it self from Unity into Separation and Multiplicity as well in the Eternal Nature and Creature according to which God calls himself angry jealous God and a consuming fire as well as a mercifull God wherein is understood the foundation of Angels Soules and how they may receive salvation or damnation Gods The Wrath first or Dark Prin World ciple Gods 〈◊〉 Love or Second Light Prin World ciple Similitude 1 T 2 I 3 N â— C 5 T 6 V 7 R E Desire or Comprehending Science or Drawing Anguish Fire Light Love-fire Sound Essence T Dark Feeling or Moving Wâ—lling Painful Life Love-Life Understanding Working ER Austere Hardnes Enmitie Minde Terror Joy Five Senses Form NAL Sharpness Elevating Wheel of Life Killing Power Love Sperm In the Septcenary without by it self is understood the Mysterium Magnum as the 7. properties of the Eternal Nature In the Novenarie downwards are signifi'd the properties of Life In the fourth Form as in Fire 2. Principles separate themselves from each other as Darkness and Light N Furie Pride Despair Hell Glorie Giving Taking or CoÌ„prehending A Greater Death False will Lesser Death Souls ground Devill Souls Spirit Angell Praising Increasing T Standing still Breaking From Original separating Folly Wisdom Highnes Humility VR Impotent Self-will Robbing Fantasie Knowledge Strength Throne The Second Table Expounded THe word ADONAI signifieth (a) Or expantion opening or free motion of the bottomless Eternal Unity how the Eternal generation expantion and effluence of the Trinity of God is in it self A is a triple I which comprehendeth it self Cross-wise as in a Beginning Entrance and Effluence D is the motion of the triple I as the opener O is the Circumference of the triple I as the birth of Gods place in it self N is the triple Spirit issuing forth of the Circumference out of it self as a triple I. A. This lower A is the object or operation of the threefold I or Spirit from whence eternally spring Motion Colours and Vertue I is the essential Effluence of the triple I where the Trinity floweth forth into Unitie And in this whole word ADONAI is understood the Eternal life of Gods unity The word FATHER is the Eternall beginning of operation and will in the threefold I of the Unitie The word SON is that Operation of Power as comprehension of the will into which the triple 〈◊〉 incloseth it self as a place of the divine (b) Egoitae Ickheit self-hood The word SPIRIT is the living issuing motion in the comprehended power as by comparition may be understood in a Flower where the opening or working of the growth is
numbers which signifie the seven properties of the Eternal Nature And under it standeth TINCTUR distributed in the seven spaces which signifieth the Divine Word in the (b) Moderation or mean Temperature or equality of the seven properties wherein the divine powers lie in an equall will action and being as the outflown name of God wherein is understood the great Mysteries of Divine power and operation with the characters of the letters on the left side divided into the seven Properties For the word Tinctur is that separating word from whence flow the seven properties T is the Tau or the opening of the Unitie mâ—nas the cross of the triple I a ground to the breathing I is the effluence from Tau or the egress of the Unity as the cross-Angle of life N is the effluence of the sounding Threefold spirit C is the cutting of the sound where the I as the effluence of Unitie separateth it self again from Darkness and where the (c) Or a willing receiving Annehmligkeit acceptation of the Eternal will breaketh T under the figure 5. is that holy Tau or the opening of Glory in the firy sensibility openeth with * â—ewrenden Liebe firing love as with Gods Kingdom and signifieth the great strength of the Light-Power V is the true Character of the Holy Spirit with three points the two upward signify the Fire and Light and the third downward signifieth the Unity in love as the meekness R with this the holy fire and light is comprehended in an active natural essence for it signifieth the Kingdom as the Throne and hereby is intimated how the holy Name with the outflown will introduceth it self in Mysterium Magnum as into the Eternal mystery whereout (d) Originalis is outspoken existed the visible world The great Mysteries of the Tinctur or the highest ground of Gods Trinitie T is the triple I the Father I is that begotten I JESUS N is the threefold I in Spirit C signifieth CHRIST T in the fift Space is the Father in Christ. U is the Spirit of Christ in the Word which quickneth R is the Royall Throne about which Darknes and Light strive there Satan and Christ stand against one another namely according to the assumption of Satans self-will as an Erronious Spirit and according to the Unity Christ where is understood Love and Anger in one Ground but in a two-fold Revelation Here are understood those that belong to God the other (e) Eâ—â— Shelos darier an diesem Orthe a Lock rather at this place In this Table in the 7. Spaces is the ground of Angels and Soules as that Great Mystery of the change in which lyeth all Possibility Sidewayes after the seven figures the efflux from (f) Monas one into seven is understood The first Principle is to be understood unto the Fire out of which the Light is manifested And from Fire to Essence the Second Principle And downward under every Properâ—ie is understood what kind of Effluence out of every property in the cooperation of other properties doth proceed yet not so to be understood that One propertie alone gives the efflux but all seven afford it though the first Form is predominant therein and retains the higher Regiment As under the figure I. standeth Desire or Comprehending whereby is understood that the Desire is Magnetick and incloseth and darkneth it self which is also the ground of Temporal and Eternal darkness and from that (g) Orig. Drawing in attraction cometh under it Sharpness Austereness and Hardness and is the Original of wrathfulness whence ariseth the Great Eternal Death For this Magnet draweth the Powers into it self and in it self incloseth them so that the working Standeth still and steps into Impotency as under the Number 1. appeareth Under number 2. standeth Science or Drawing which is the second Form to Nature as the motion of the Magnetick attraction from whence the sensibility of Nature existeth and is the ground of all Contraries for Hardness and Motion are Enemies Motion breaketh the hardness again and yet also begetteth Hardness by attraction Thus two Essences have their existence in the desirous out-flown-will of God as the drawing of the Magnetick power giveth Motion and Sensibilitie and the thing attracted affordeth Essence wherein is understood the cause (h) Orig. 10. of Spirit and Body as in the attracting of Sensibilitie is caused the Spirit and in the extracted the body or cause to Corporietie Now if this attraction and Essence be not able to reach the Light of Gods Unity whereby it may be mollified then in it self remaineth onely a Meer Enmitie and is the cause of the torment of Fury and ambition whence existeth self-pleasing and Pride for the will of self-pleasing is a false-will a continuall corruptor of it self and its Essence And in these two Forms Desire and In-drawing in their out-flown Properties is understood Gods Wrath and though they be the ground of the sensible life Yet if the light shineth therein then are they the ground of the Joy-Kingdom as an inward motion of Gods Unitie and a ground of the five Senses whence also the creatural life hath taken its beginning and therein standeth its (k) Consumption Uerteâ—bnus corruption so farr as it loseth the light for it is the Spring of Hellish Anguish as the cause of painfulness and is also the Root of Natural life In the third space standeth the third Form of Nature called Anguish as a spiritual Sulphur-source according to its propertie This taketh its Ground from the first and second Form as from the Magnetick Desire and from the Motion of Drawing where the out-flown Eternal will in that unquietness standeth in Anguish This Anguish is the cause of Natural Will Mind and the Senses and is the Wheel of Life as the cause of the Firing-life for when the out-flown will of Gods Unitie standeth in Anguish then it longeth again after Unity as after Rest and the Unity or Rest longeth after Motion and Revelation for in the Unity there can be no Revelation without Motion and therfore the Divine will freely floweth out of it self and the Divine (l) Luber good pleasure in the out-flown-will bringeth it self into a Desire and Motion unto a sensibility that it may perceive it self and remain two in one Essence as the sensible Divine delight and the cause of sensibility wherein God calleth himself a Loving God according to the sensibilitie of Divine Love-delight and an Angry God according to the cause of sensibility as after the Eternal Nature And thus we understand by Anguish when the divine Light is not revealed therein the Hellish fire and an Eternal despair and Terrour where the Self-will of Nature continually standeth in a dying Torment ever desiring to be released from such a condition which I therefore call the (m) Little lesser Death it is the Eternal dying Death but in the Hardness it is the great still-standing Death This Form if it hath not Light is
the head-spring of the false minde but if it perceiveth Light in it self then is it the spring and ground of the sensible mind and the right root of fire as appeareth in number 3. downwards The fourth Form numb 4. is the Fire of the Eternal Nature understand spiritual Life-fire and that existeth from a continual conjunction or conjoyning of Hardness and Motion Understand that thence ariseth the Painfulness but the Splendor existeth from the Delight of the Free-will where the Unity of the Delight good pleasure is acuated in the properties then like a flash of lightning it shineth through the continued Conjunction of the great meekness of the Unity and the Fierceness and Motion of the three first Properties for then it is in the Essence of the Conjunction as if Steel and Stone were rubb'd together whence the flash ariseth Such a Flash is the true Natural Life of the Eternal for it is the Revelation of Divine Motion and hath the properties of Nature and also the Revelation of the Unity of Gods effluence in it self Now which of these two getteth predominancy in that standeth the Life The splendor of the Fire is the Light from the effluence of Gods Unity and the Essence of the Fire is the out-flown will which hath brought it self with the desire into such Properties Thus in the out-flown firy will we understand Angels and Souls and in the sensible sharpned Lights power from the Unitie we understand the Spirit wherein God is revealed and understood in the spiritual essence and in the Fire two Kingdomes separate themselves as the Kingdom of Glory from the efflux of Gods Unity and the Kingdom of the properties of Nature and yet these two Kingdoms dwell in one another as one The Kingdom of Nature is in it self that great Eternal Darkness but the Light is the Kingdom of God of which S John saith The Light shineth in darkness but the darkness comprehendeth it not As day and night dwell in one another and yet the one is not the other Thus from the Fires own propertie comes the painful life if it break it self off from the Eternal Light and doth as in the propertie of selfhood enter the object then is it only fantastick and foolish even such as the Devills were and the Souls of the Damned are as appears Numb 4. downwards In the fift Propertie of Nature is the second Principle with its foundation understood as the Essence of the Unity in the Light-power where in the out-flown Unity is a fire-flaming-love understood whence existeth the true understanding-Spirit with the five Senses The first three Forms are only the property to Life and the fourth is the Life it self but the fift is the true Spirit When the fift property is revealed out of the Fire then she dwelleth in all the rest and changeth them all into her sweet love that no more painfulness nor Enmity is discerned but even as the day changeth the night In the first 4. Properties is that life like the Devills but when the Lights-power as the second Principle is revealed in the property then is it an Angel liveth in divine power holiness as appeareth in the Num. 5. downwards The sixt Property is the Understanding as the Sound where the properties in the Light stand all in an equality then they rejoyce and the power of the five Senses is manifest and all the properties rejoyce in one another and thus the love of the Unity leadeth it self into working willing sensibility finding and (n) Highness Pochkeit celsitude Thus is there a contrary in the Eternal Nature that the Properties existing therein the love is known and that there might be something to be beloved wherein the Eternal Love of Gods Unity may work and God may be praised For if the properties of life be penetrated with the Divine love-flame then they praise the great love of God yield themselves all again into the Unity of God Such rejoycing knowledge could not be revealed in the Unity did not the Eternal will bring it self into painfull moving properties The Seaventh Property is that Essence wherein all the other are essential wherein they all act as the Soul doth in the Body wherein the Natural Essential Eternal Wisdom of God as the Mysterium Magnum is understood out of which the visible World with its Essence and Creatures did arise Thus by this Table is understood the hidden Spiritual world as the Eternal manifestation of God from whence the Angels and Souls of Men received their existence therefore may they turn themselves to evill or good for both lie in their Center This Spiritual world is no other than Gods revealed Word and hath its being from Eternity to Eternity for therein is Heaven and Hell understood III. TABLE The seven Properties of the visible World or external Nature MACROCOSMUS In this Table is signified how the hidden Spiritual Eternal Word as the Mysterium magnum by the motion of Gods Word issued forth and became visible manifest and Material And how the inward Powers through Gods working have comprehended and fashioned themselves how good and bad in every thing is to be understood and yet there was no evill in Mysterium magnum but existed through the sensibility and assumption of self-desire Here also is shewed what in the working issued forth from every property and which have the predominancy according to which every thing is formed and governed 1 Ground 2 of 3 Nature 4 Pure 5 Element 6 Para 7 dise Cold Earth Snow Original of Air Fire of Essence Heaven Light of Nature Starrs Water Saturn Mercury the planet Mars Sol Venus Soft Jupiter Luna Sal Mercury thunder Sulphur Flash Sal-niter Oyl Power Body Black Gray Mixt-colours Red Yellow Green and white within Blew White without within Red and Green Melancholy Collerick Sanguin Phlegmatick Grossness of Stone Metal Stone Rust Growing Pearls Jewels Menstruum Lead Quick silver Iron Stâ—el Gold Copper Tinn Silver Bone Wood Herbs Resin Tincture in the Earth Sweet Bitter Grass Sour Poyson Woes Opening Healing Srenâ—thning Flesh Stopping Smelling Feeling Seeing Tasting Hearing Loathing of Nature Dying Lying Wrath War Richess Noble Reason Own possession Lord Craft Force Justiâ—e Faithfull Truth Simplicitie Stealing Deceiving Losing Finding Earthly Love being friendly Lightminded Obstinate Sad Confounded Senses Careless Constant Pure Joâ—full Ignorant Earthly Beast'y Evill Heavenly Modest Sensible Low olfe Fox Dogg Lyon Bird Ape Great Beasts Worms Venemous Wormes Evill Beasts Good Beasts Flying Beasts Tame Beasts Fish An Explanation of the third Table MACROCOSMUS IN this Table is understood how the hidden spiritual world hath made it self visible and with its own breathing forth hath made it (a) Gegenwurff an object where the Eternal Principles are out-flown and the powers therein became co-material For the External Nature is no other than an efflux or object of the Eternal Nature The 4. Elements exist from the first 4 Properties of the Eternal Nature as the Earth and
grossness of all Essences of the Dark desire where the other six Properties alwayes became co-material as we may conceive of Metals and Powers good and bad The Air existeth from the motion of the Magnetick Impression The Water from the abruption breaking off of the Impression where Heat and Cold are in Strife the Fire of the spiritual fire The cold is Perceived in the Magnetick sharpness as in the right root to Fire Before the seven Properties above the Table standeth Ground of Nature distributed in the three first Forms And in the fourth and fift Form or propertie is divided the word Pure Element With the word Ground of Nature is understood the root of the 4. Elements The Pure Element is the â—quality in the Elements and is called the Quint-essence of the Elements as the Tinctur of the equality of Nature both are that occult Arcanum so much sought for as the four causes of Motion and Sensibility By the word Pure Element is understood the Temperature or the equalitie of Nature and the four Elements where the Light also is sensible Moving and Elemental Thus is understood how the Eternal Element as the motion of Divine Power is accuated by the ground of Nature and revealed in the Light where the pure Element is the motion of the inward Spiritual world and at the Creation of the world went forth into a Being and is understood of the fift Essence The word Paradise in the 6. and 7. Properties signifieth the spiritual work in the Lights Essence as a springing up or spiritual growth which at the beginning of the world sprung up through all the 4. Elements and out of the Earth formed it self into all manner of fruits and changed all the properties of wrathfulness into a Temperature But when those fierce properties with the 4. Elements were awakned by the alienated desire and false will in Adam and attain'd the Dominion then the Greening springing forth retyr'd back that is it remayned in the Tincture of the inward Ground and is yet in the 4. Elements but in the Inward Pure Element only and may not be attain'd but in the New-birth of the inner man and in the material Tincture wherein the Paradisical working is also manifest to our understanding This Table sheweth from whence all Essences or Beings in this world did arise and what the Creator is namely that the Creator hath been the divine power-world which the (b) Monas Unity as the Eternal will hath moved which will is God himself But the Separator or Divider Einheit God made first the Angelical light world which in this place after the Devills Apostacie separated into this external visible essâ—nce was the owt flown will in the spiritual world in such motion he issued out of himself and made him a subject for his working in which motion one subject issued out of another continually untill the external matter of the Earth through the divine motion was drawn into a Mass or Chaos and this drawing of the Motion standeth thus still all things therefore fall in the deep towards the Earth and that is the reason that all Power of motion even to this day and to the end of Time continueth so The seven Dayes and seven Planets signify the seven Properties of the spiritual world The three Principle in Spiritu Mundi as Sal Sulphur and Mercurius signifie the Trinity of the divine Revelation as an everlasting Spring or Fountain whereout all external Creatures are flown do flow and will flow even to the end of this time and therein the Separator with the 7 Properties is understood In this Table we see what proceeded from the 7 Properties and how the Spiritual power hath brought it self into a Material one as in the seven spaces downwards appears whereby we may understand whence Good and Evill sprung up in this World IV TABLE MICROCOSMUS In this Table MAN is held forth What he hath been in Paradise as also how the Properties in him without assuming Selfdefire equally stood in the Image of God and what he is become through Satan's Deceits what that Monster of the Serpent whereby he is become earthly and mortal is in him And then how Gods Word and LOVE came in to help him again new born in CHRIST daily destroying that Serpen tine Image also in what danger misery he standeth in such an Image either on the ground of Hell or Heaven Also a similitude of Divine Revelation and Knowledg in the seven Properties according to Time and Eternity formed out of all the Three Principles for a further understanding how he is wisely to regulate his Life and unto what driving impulsion he should yield himself Humane Ground before and after the FALL 1 T S 2 I OU 3 N L 4 C E S 5 T PIR 6 U IT 7 R BODY ♄ Saturday ☿ Wednsday ♂ Tuesday ☉ Sunday ♀ Friday ♃ Thursday ☽ Monday Adam in Paradise .... Erring sp Christ Desire ... Sharpness ... Gods word Motion ... Anger ... Life Sensibility ... Pain ... Acceptance Seeing ... Bitter woe ... Sweet Loving ... Hating ... Glorie Rejoycing ... Despair ... Power Heavenly flesh ... Passion ... Divine Essence Adam in Paradise ... Sathan ... Christ Similitude ... self-seeking ... Gods unity Out going Spirit ... Self-knowl .... Resignation Heating ... Self-will ... Suffering High ... Dominiering ... Yielding Humble Will ... Pride ... Desire Praising ... Reproaching ... Equality of Power Unity ... Folly ... Wisdom Adam in Paradise ... Sathan ... Christ Tasting ... Desire of division ... Baptism Thinking ... Lying ... Law Mind ... Anguish ... Breaking Understanding ... Doubting ... Hopeing Spirit ... Fall ... Humility Speaking ... Stinck ... Believing Evestrum of Nature ... Extruding ... Genius or Type Adam in Paradise ... Sathan ... Christ Strength ... Lord ... Humility Pentrating ... Potent ... Obedience Might ... Malice ... Mercy Holy ... Thirsty ... Forgiving Modest ... Wanton ... Going Powerfull ... Mad ... Generating Throne ... Self honor ... reverence Adam in Paradise ... Sathan ... Christ Angel ... Devill ... Christ Officious ... Perverse ... returning Mild ... Theevish mind ... repentance Friendly ... Murther ... New life Beauty ... Belial 's Whore ... Holy Vertue ... Poyson ... Restoring Diligent ... Earthly flesh ... Sophia Adam in Paradise ... Sathan ... Christ Heaven ... Hell or Perdition ... Christs Calling Child like ... Strife .... Teaching Secret .... Torment ... Dissolving Manifest ... Ever falling ... New-mind Singing ... Fantasie .... Rejoicing Sounding ... Changing ... Praying Paradise ... A Den of the Deep ... Springing An Explanation of the fourth Table MICROCOSMUS IN this Table Man is held forth as a similitude of the Three worlds What Man is in his Trinity as first according to Paradise Secondly according to the Spirit of Error Thirdly according to the New-birth which Christ reacheth and will have John 3. according to the Soul Spirit and Body What he hath been in the beginning according to his
Creation What he is become in the fall by the Spirit of Error and What he will be in the new birth through the Spirit of Christ which is a true Essential Image out of the three Principles of the Divine Revelation as from the outflown Word of the Divine will Man according to the Soul is an Eternal Nature of the firing quality as a spark out of the Center from whence the fire existeth If this ground cannot reach into the divine Light then is it a Darkness of the Magnetick attractive desiring power but if he reacheth out of the fire unto the light that his Magnetick desire feeds on the out-flown Unity of Gods Love the ariseth from that fire the good true Spirit even as light shineth out of a Candle These are now two Principles the Soul in the fire of Eternal Nature and the Spirit in the light of Divine Power But the Body is the third Principle as an Essence of the visible world from the Starrs and Elements formed into an Image out of the seven Properties of Nature The Soul hath the seven Properties of the inward Spiritual world N. B. The Difference between the Soul and the Spirit of the Soul which without God is but a dead Image according to Nature But the Spirit of the Soul is without these Properties for it standeth out of Nature in Gods unity but through the Souls firie Nature is manifested in the Soul for it is the true Image of God as an Idea in which God himself worketh and dwelleth so far as the Soul brings her desire into God and submits unto Gods Will if that be not done then is this Idea or Spirit of the Soul dumb and actless not working standing like an Image in a Looking-Glass which soon vanisheth and hath no being as it befell Adam in the Fall But if the Soul submits to God and bringeth its Magnetick hunger into Gods Love the Soul then attracteth divine Essence namely the Essential Wisedom of God then her Idea or Spirit becometh Essential in the Lights power and obtaineth a pious life as being then the true Temple of God wherein Gods Unity is revealed and operative But if the Soul herself with her desire bring in self-love and with her desire turn herself into the seven Properties to try them and feedeth on the vain delights of the seven Properties then she extolls herself and maketh to herself an (a) Evestrum is a continued Astral Influence in the 4. Elements and lâ—kewise an Astral Spirit in Man Evestrum as an Astrall Object which Evestrum presently hungreth after the vanity of the false delight even as it befell Lucifer and Adam where the Evestrum of Lucifer imagined it self into a Phantasie and the Evestrum of Adams Soul into the Animalish Properties of the External world whereby the Soul was poysoned and the Body out of the Earth's Limus was suddenly infected that the Animalish properties awakened in him and longed after Earthly Beastly sustenance as Heat Cold Sharp Bitter How the holy similitâ—â—â— of God in Man becamâ— quenched a monstroâ—â— Image assumed Sweet and Sour and with these Properties introduced it self into a springing fountain of such delights and so with the desire Fed on Good and Evill whereby the Image of God as the Idea became obscure and unactive Thus the true Spirit as the active Idea became dumb and dead even as an Image in a Looking-glass and so was the Soul cut of from God and stood in a Naturall will but Gods will in the Spirit worked work'd no more and the will of the Evestrum as the Opposite Image of the dark eternal world began to work for the holy Genius was changed At the head of this Table standeth TINCTUR divided into the seveâ—â—â— Properties which signifieth the Equalitie of the seven Properties according to the Soul Body that in the first man before the fall the properties or inclination to separation (b) Acceptabilitie Annehmligkeit and Acceptation stood in a like will and all its desires were brought into God Unitie thus were they the true Paradise for the Essential Spirit with the Unity of God was revealed in them who were to work through Gods love in all things But the Devill envied them and with his false Lust deceived the seven Properties of life and perswaded them it would be good for them and they should become wise if the Properties each one according to its kinde would introduce themselves into self-Acceptance then should the Spirit tast and know what was Good and Evill but then it could not subsist in Gods Unity of that he told them nothing But no sooner had they brought themselves in their own lusts than such a strife and contention awakned in them thaâ—â—ll the Properties began to be formed in their self-hood Thus the Unity as the Element was broken or divided and the four Elements strove for predominance whereupon suddenly from without fell in the Inequality as Heat and Cold and the Astral division working in the Body and Gods wrath according to the Dark worlds propertie in the Soul which caused in them according to the Soul Thus was our Nature first corrupted which ground was never before so plainly discovered Horror Anguish Necessity and Eternal despair and in the Body arose Heat Cold Woes Sickness and a Mortal life Thus Gods Image the whole man fell from his Ordinance and became a disguised monster and the awakened Properties presently began to set up their Government with Envying Murthering Raging Tearing and Tormenting Love was changed into Pride and self-love Desire into Covetousness Sensibility into Envy and the lifes fire into wrath Thus was the Hellish foundation in the whole Man revealed and ruled both in Soul Body Now this Hellish Foundation is the Spirit of Errour for which man must have been damned had not the Divine mercy the Serpent-treader aâ— the efflux of Gods love after the fall been presently (c) Origin is in-spoken promised to the New birth in the Holy Name Jesus Which holy Name hath in meer mercy and great humility for mans soul body given it self forth assumed humanity broken the power of the diabolical Spirit of Error killed the lives self-will brought again the Properties into Gods Unity There the true Spirit as the human Idea and Gods Image is renewed again and filled with the Divine Love-Essence And thus the human Soul through Christs Soul and Spirit in that love and divine Essence hath again attain'd an open Gate unto God Thus in this Table is held forth or drawn to the life what Adam hath been what through the Fall he is become and how he is again Redeemed and what is his New-birth out of Christ Spirit And these are delineated in the seven Properties under the Word TINCTUR Souls ground 1 2 3. first Princip Souls Spirit out of God 4 5 6. second Princip the 〈◊〉 7. 〈◊〉 now â—â—â—thly In which Properties the Soul hath its Center and in which the Spirit and in which the Body have their Centers also of which the Reader may further consider for under them stand the seven Dayes of the week intimating that Man is even the same This Table sheweth what Man is internally and externally first according to the good Adam and then according to the corrupted Adam and also what he is again in Christ. Whereby we may understand how Evill and Good is man and whence exist the Propertie of good and evill both in the mind and senses By the word Sathan signifying the Spirit of Errour is not understood a Creaturely-Devill but the Spring or fountain of the Spirit of Error And by the word Christ is understood the New-Man according to the internal in the Spirit of Christ. The other spaces are understood as in the other Tables wherein is understood the cause of mutation FINIS
back and lay with his fathers Concubine and in falshood and wickednes copulated with her as the free will of the soule in Adam copulated with Gods Concubine in him by false and wicked Lust and became a breaker of Wedlock to God as Reuben did 17. And for the sake of this hath Adam viz. the first power of the Naturall Man in all Men lost the Kingly Priesthood so that the Naturall Man in his owne power and vertue can no more offer sacrifice to God also he understandeth nothing more of Gods Word or Kingdome * * * 1 Cor. 2.14 It is foolishnes unto him and he cannot apprehend it any more for he standeth in a poysonous monstrous Image which in this Adamicall property cannot inherit the Kingdome of God and hath lost the Kingdome of God and is now but a figure or similitude of this World and of Hell a Monster instead of the Image of God and shall no more be the chiefe in the Sacrifice and Kingdome but Christ in the New birth in him hath attained the Kingdome in the sacrifice and Government 18. The Naturall Man viz. the first power and vertue must be Servant and lay off the Monstrous whorish Image and be new-borne againe the Soule through the Spirit of Christ and the Body through the putrefaction of the Earth from which at the End of the * * * Last Judgement Day Day he shall be severed and be formed againe into the Image of God II. III. The Testament of Simeon and Levi. 19. * * * Gen. 49.5 6 7. â—he brethren Simeon and Levi their swords are Murthering Weapons my soule come not into their Councill and my honour be not thou in their Churches Assemblies or Congregations for in their Anger they have slaine a Man and in their stubborne selfe-willednes they have destroyed Oxen Cursed be their Anger because it was so vehement and fierce and their Wrath because it was so raging I will divide them in Jacob and scatter them abroad in Israell 20. In this Testament the Spirit very wonderfully taketh the two brethren together and represents their figure accordingly which ought well to be observed as also the Spirit of Moses in the 34 th Chapter taketh them together where he sayth * * * Gen. 34.25 26 27.29 Simeon and Levi took their swords and went boysterously into the Citty and slew Sichem together with Hemor his father and all the Males that were in the whole Citty and tooke the Women and children captive and spoyled all which might indeed be the Action and Robbery of two stout young Men but the Spirit hath in that place as also in this its figure according as Jacob sayth Hee would tell them how it would goe with them in after times 21. In Reuben the Spirit representeth before the Adamicall corrupt Nature that the first vertue and power of Man squandred away Gods Priesthood and Kingdome viz. the Kingdome of Heaven and defiled Gods Marriage-Bed and made a Bed of whoredome thereof but now in this figure the Spirit of God representeth a powerfull figure signifying how the first power of Man would neverthelesse desire to keepe its Priesthood and Dominion and what kinde of Priests and Rulers would be in this world in the Kingdome of Selfe-Nature 22. For out of the Stock of Levi came the Priesthood under the Law and of this the Spirit heere speaketh and joyneth Simeon to him viz. the worldly Dominion and sayth of them both as of one Your swords are Murthering weapons my soule come thou not into their Councill and my honour be not thou in their Churches that is Gods Living Word which he calleth his Soule shall not be in the Dominion of this Earthly World viz. in Mans first Naturall Selfe-power his holy Word shall not be in their Councills and determinations wherein they seeke only temporall voluptuousnes and riches neither shall it be in their Churches and Priesthood because they doe but flatter with the Mouth for he sayth My honour be not thou in their Churches 23. But his Church is the true Image of God from the heavenly Worlds Substance which in their Murther by the introduced poyson of the Serpent faded in Adam and is borne againe in Christ but seeing they would only play the hypocrite before God in the Monster of the Serpent and had not the Church of God in them therefore sayth the Spirit My honour be not thou therein 24. For Gods honour together with Christ Jesus shall not come from the Naturall Adam but from God and his holy Word these should be the Holy Church of God in Man viz. the Image of the heavenly Worlds Substance which dyed in Adam and budded forth againe in Christ in this should Gods honour appeare as when Life buddeth forth through death this was Gods honour but the selfe Adamicall will which was a Murtherour and murthered the heavenly Image in him shall not have this honour this honour shall not appeare in his Murtherous Will 25. In this Image the figure standeth cleerly which is pourtrayed in the * * * Revel 17. Apocalyps of the Great Seaven headed Dragon upon which the Babylonish Whore rideth where the Dragon and Whore are prefigured as one Image and it is even the same with this of Simeon and Levi and it signifieth in the Adamicall Corrupt power in the Monstrous Image the Government of Nature in selfe will together with the Sectarian hypocriticall Priesthood 26. The seaven heads of the Beast are the * * * 7 properties seaven properties of Nature which are departed from the Temperature and have attained †††7 heads seaven heads viz. a seavenfold will whence the Life is come to be in Strife misery sicknes and Corruption and the Whore upon this Beast is the Soule which is defiled as a Whore and entereth before God with this Whores Image and playeth the hypocrite in his presence 27. But the Will of the seaven-headed Beast giveth its power and strength to the Whore viz. to the Soule so that the soule sticketh full of Murther Pride whorish Lust and selfe-honour and in this Church and Den of Murther Gods honour will not be 28. This Figure and Magick Exposition concerning Simeon and Levi prefigureth to us the spirituall and worldly Dominion first in every Man whereby he governeth himselfe both in spirituall and Naturall things and secondly the Management and authority of spirituall and worldly Offices both in the Church and worldly matters whatsoever ruleth therein in selfe Adamicall power without the New Regeneration that beareth this Image in it viz. the Murthering sword where Men Condemne and slay one another with words 29. All scurrilous slaunderous libellous bookes wherein Men reproach and kill one another with words for the sake of the Divine Gift and knowledge are the Murtherous swords of Simeon and Levi also all unrighteous Sentences of worldly Judgement are the same and Gods honour and will is not therein 30. The Spirit taketh
them both together in one figure because both these Offices governe the Adamicall Nature They governe the world viz. the formed outspoken word of God to them is given the power and authority of the Kingdome of Nature but they shall give an accompt of this Government for the Judgement of God is set in this figure and the †††Rev. 19.20 Apocalyps casteth the falshood and wickednes of this Image downe into the fiery Lake that burneth with brimstone and sealeth up the Beast and the whore in Eternity and giveth the Kingdome the power and authority together with the Priesthood to Christ and his children borne of him 31. The Spirit of Moses sayth * * * Gen 49.6 In their anger they have slaine a Man and in their selfe will they have destroyed Oxen. The Man signifieth the inward Spirituall Man viz. the true Image of God which Adam Murthered in all his children through his anger viz. through the first Principle the Kingdome of Gods Anger which Adam awakened with his desire and Lust and it signifieth further Christ that should come whom the Levites with the Simeonites viz. Worldly Dominion viz. the Pharisees and Heathenish Government would kill for Jacob sayd he would make knowne to them what would befall them in the future times 32. Therefore this figure looketh at the future Man Christ whom the Levites would slay in their Envy and anger as is also come to passe and for that cause shall his honour be no more in their Churches for after such slaying of Christ their Church was taken from them and the Temple destroyed and their Sacrifices ceased in which formerly the figure of Christ viz. Gods honour stood 33. But the Oxen which they have caused to perish in their selfe-will signifieth the outward Man from the Limus of the Earth which they have caused to perish with the desire of vanity so that it is become so grossly beastiall and miserable that it is turned from a heavenly Paradisicall Image into a corruptible one which is done out of selfe-will 34. Further it pointeth at the future selfe will of the Levites with their worldly Dominion signifying how they would slay and kill with their Murthering swords whereas they can destroy no more of Gods children but the Oxen viz. the beastiall Man which Murthering swords have ever been among this Generation both with the Jewes and Christians which the children of God ought well to observe that the Spirit of God in the Covenant sayth his soule shall not be in their murtherous Councill nor his honour in their Churches for the sake of which they murther and destroy many that will not beleeve their Sects and selfe-willed Conclusions and determinations 35. Especially at this present time when Men strive onely about the Churches and Church-matters and murther one another for such things and destroy land and people in their selfe-will Men living only in selfe-will and doe not entend and seek Gods honour thereby but only their owne honour might authority and power and thereby fatten the Oxe viz. the Belly God the honour of God and his Word is not among all these but as Jacob sayth Cursed be their anger for it is vehement and fierce and their wrath for it is raging for they doe all out of selfe-will and anger and therein the anger of God driveth them on and therefore they run on into the Curse in the Murtherous swords 36. And it sayth further I will divide them in Jacob and scatter them in Israell which is indeed befallen them so that they are divided and scattered among all people and have now no Cittie Country or Principality more also the Spirit intimateth the dividing of the Earthly Life wherein this anger and selfe will must be quite divided from it and the body be scattered like Ashes for the Curse breaketh in peeces and scattereth both its Dominion and Priesthood together with its body and outward senses and Life for it is all in the presence of God but a Curse and vanity 37. For the Spirit of Jacob sayth I will divide them in Jacob that is through the Covenant of Jacob viz. through Christ and will scatter them in Israell that is through the new sprout out of the Covenant the Adamicall Tree shall be destroyed and divided and its works together with its Body and thoughts be scattered and the works of the Devill be brought to nothing also this their Priesthood and Dominion shall be yet so destroyed divided and scattered as the Chaffe is by the winde when the Kingdome of Christ and his Priesthood shall spring up where Christ alone shall reigne and then all this will have an End which seemes strange to Babell IV. The Testament of Judah Gen. 49.8 9 10 11 12. 38. Judah thou art hee Thy Brethren will praise Thee Thy hand will be upon the neck of thy Enemies thy fathers children will bow downe before thee Judah is a young Lyon thou art come a loft my sonne through great victory he hath stooped downe and couched as a Lyon and as a Lyonesse who will set upon him to rouse him up The Scepter will not be removed from Judah nor a Master from his feete till the Saviour come and to him will the people cleave he will binde his fole to the Vine and his shee-asses colt to the precious Branch he will wash his Garment in wine and his Mantle in the bloud of Grapes his Eyes are redder then wine and his Teeth whiter then Milk 39. By the first Three sonnes of Jacob the Spirit intimates concerning the corrupted lost Adam and his children signifying how they were in the sight of God and what their Kingdome upon Earth would be but heere with Judah he beginneth to intimate concerning the Kingdome of Christ viz. concerning Christs Person and Office and setteth Christ in the fourth Line which is a great Mysterie for in the fourth propertie of the generating of Nature is understood the fire viz. the Originall of the Fire out of which the Light taketh its Originall whereby the Abysse becometh Majestick wherein then also the Originall of Life is understood before the soule is therein understood according to its propertie 40. Seeing then this Soules Ground in Adam was fallen and perished therefore hath God also set his figure of the New Life therein and in this Testament of the Twelve Patriarchs the figure standeth signifying how the beginning of Life is and how the New birth springeth forth in the Light againe through the perished fire-Life in the Light also in the Testament of Judah all Circumstances are declared shewing how the New Life in Christ would spring forth through the Soule and rule over the Sting of Death 41. Jacob sayth Thou art hee thy brethren will prayse thee in this he looketh outwardly upon the Earthly Kingdome which should arise in the future Time and inwardly he looketh upon the Kingdome of Christ which both Jewes Heathens would embrace and prayse and honour Christ as God