with the word viz. with the power of God and with the Essence of the word viz. with the heavenly corporallity 32. So that Christ became a God-man and Adam and Abraham in Christ a man-God God and man One person undivided according to and out of all the three Principles of Eternity and Time according to and out of Body and Soule with every property of man and every divine property Except the Serpents property which Adam lusted after took in and imprinted on himselfe the same he did not assume but the Ens understand the humane Ens whereinto the Devill had sown his seed that he must assume and therein bruise the head of the Devill and of the insown Serpents Ens and destroy the prison of death which held the heavenly Ens shut up and spring forth afresh as the dry Rod of Aaron which budded and bare green Almonds was a lively representation of this and this is the true understanding of the Seed of Abraham and his Blessing as he meaneth 33. Abraham in the spirit of Christ should be a blessing for Abrahams Ens and Christs Ens hath blessed all Nations understand the line of the Covenant in which the promised word stood in the Aym or limit of the Covenant viz. the Spirit of the five vowells the Great Name JEOVA which God by the motion of the Covenant in Abrahams Seed made to be JEHOVA or JEHOVAH as an inspired or inbreathed God who should blesse the whole Alphabet of the * * * Or Tongue that expresseth the sence of all Languages in One. Sence-all Tongue understand the formed compacted word viz. all Nations Tongues and speeches a blessing of the Jewes and Gentiles 34. For he said all Nations shall be blessed in thee no nation or people excepted but all even All not onely the line of the Covenant but Adam in his children the line of the Covenant should blesse the line of Japhet and Ham for Japhet should dwell in Sems Tent that is in Christ viz. Japhet should be received into Sems line 35. But the grosse earthly Ham understand the grosse flesh is accursed in Ham and Cain and shall not inherit Gods Kingdome Joh. 6. not Ham in Soul and body is cursed but the Serpents man whose figure according to the outward Cain and Ham must represent so that all properties might be manifest in an externall figure 36. Therefore we admonish the Jewes that they learn to know their Messiah for the time of their visitation is at hand wherein they shall be redeemed from the Captivity of their misery and be made free againe 37. Also we admonish those that are ours that they grant Mary to be the daughter of Abraham and Adam and Christs mother as to the Soul and Adams created Image and not according to the deity or according to the Ens in the word of life which came from heaven for that was not her propriety indeed it stood in her but it was in the word of the promise in the Eye-mark of the Covenant which was accomplished or at the limit in her 38. But she is not the mother which hath brought forth or born God as the Jewes and Turks doe say that we so teach but God hath brought forth and blessed the same in her Seed she in her Seed received the power of the holy Ghost in the word and brought forth the creature which was God and man 39. And not the property of the deity which hath neither beginning nor End also doth not possesse either time or place but is through all and in all from Eternity to Eternity and hath onely manifested it selfe in the humanity as the fire doth through-heat an Iron and changeth it wholly into fire and yet the Iron remaineth Iron still so also the man or the humanity which Mary brought forth out of her Essence and out of Gods Essence in one onely Essence is to be understood 40. She brought forth the humanity and God the Father hath from Eternity brought forth the word which did manifest it self in the humanity and filled the humanity as the fire doth through-heat an Iron and the Sun illustrate or through-shine the Water or Glasse 4. She indeed hath brought forth the heavenly body but not from the power of her Ens or seed but from the power and ability of that Ens which did manifest it selfe in her seed as the Essence or being of Eternity manifested it selfe through time and yet the time was not able or capable to receive the Essence of Eternity into its own might but the Essence of Eternity assumed or tooke on it the Essence of time as the inward heaven and world hath brought forth and assumed the outward heaven and world so likewise the Eternity assumed the Essence that it breathed into Adam which dyed or disappeared in the Seed of Mary understand in her owne humane Seed 42. And this is the great Name of Abraham in Christ and the Blessing of Abraham wherewith God blessed Abraham and his children and not a strange person as some erroneously conceive who understand not the Three Principles 43. The Person was strange but it is become an indweller in us the heaven tooke on it the world and made the world in it to heaven and yet each remained dwelling in it selfe viz. the formed word of the body a creature in it selfe and the unformed word in it selfe God over all and in all and through all thus also we are to understand and consider of the heavenly living Essence which gave it selfe into Adams and Abrahams Ens as filling All in the person formatively and without the person at once through all and with the word of Power as an habitation or mansion of the power also through all or every where but not to be comprehended of any thing as the Suns Power and influence and the Air doe penetrate through all things and give life to every being the like is here to be understood 44. We must by no meanes abolish the Creature in Christs person for that which he assumed both from the Soul and body of man the same is creature but that which he introduced out of the deity into the humanity that is neither nature nor creature yet in our humanity formatively but immense uncircumscribed not particular like as the air and Sun-shine is whole or entire so likewise it is here and we are in like manner to understand it as if the Sun-shine did introduce it selfe in Something into a forme and yet were wholly One thing with the shine or light without the forme thus likewise Christs heavenly divine Ens which he introduced into our humanity is to be understood 45. God did often appear to Abraham and spake with him as one man speaks with another therefore reason saith how was it done did God assume the form of a body God appeared to Abraham in the Ens and Essence wherewith he would manifest himselfe in his seed viz. in Christs person and spake from the word of
Rejoyced with Rebecca under a strange King where they lived in the kingdome of this world and yet were led preserved and nourished in the divine Arm and therefore they grew great before the world as Isaac under King Abimilech and when Israel after Forty yeares pitched their Tent at Beer sheba viz. in the promised Land they yet took these two wives to them in their fleshly lust which caused meer grief of heart to them for which two wives sake they were sorely punished of God and were at last for their sake driven from Beer-sheba 22. Thirdly this figure denotes the hard combate of Christ in the wilderness in Adams stead where Christ in our humanity took these two wives which were manifest in Adam through his strange Son or will unto his heavenly essentiality suffered them to hunger * * * Christ 40 dayes in the Wildernesse forty dayes so that they must resigne and give in their desire to the divine Essence and learn to eat heavenly Manna to signifie that this earthly lust in us from the Stars and four Elements should be broken in Christs death and cease 23. Fourthly it denotes the * * * Christ 40 Houres in the Grave Forty houres of Christ in the Grave where these two wives of unquietnes in the humane property were changed againe into one Eternall wife viz. into the true Rebecca and Right Adamicall Eve which was in Adam before his Eve 24. Fiftly it points at the * * * Christ 40 dayes after his Resurrection Forty dayes of Christ after his Resurrection when the two wives of Adam Esau were again changed into a Manly virgin when this virgin viz. Christ in our male and female property did rightly stand out the Forty dayes of Adam in Paradise when he was tryed and therefore he set himselfe by divine might into the Royall throne of ejected Lucifer as a Judge and with these two wives in one virginity and one onely person or Image would rule over * * * Viz. Lucifer him as the causer of mans misery being he was the great cause that Adam viz. the Image of God did manifest by his Son of the new will yet two wives in his virginity 25. This the spirit in Moses and * * * Note Esdras Esdras have mystically and secretly hinted at under an outward figure shewing how it should afterwards fall out and although it is very likely that Reason will not beleeve us we care not for that and it matters not much seing we have not disclosed this for its sake but for the sake of the understanding children However we know very well in what vision we write we know from what spirits illumination and knowledge we have set down some glances of the great mysteries signified by this short divine history of Moses CHAP. LV. Shewing what we are to understand by Isaacs blessing Jacob unknowingly when he was old and ready to dye The Gates of the Great Mysteries of the whole Bible WHen Reason readeth this history of the 27 Chapter of Genesis Gen. XXVII it hath a twofold conjecture upon the same one is as if Rebecca onely loved Jacob more then Esau and therefore brought him by craft to obtain the blessing of his father and again it conceives that indeed it was from the appointment and providence of God because Esau was not worthy of the blessing and therefore it will take upon it wholly to condem Esau whereupon also it hath set the Predestination and yet it understands nothing at all of this wonderfull figure 2. Now if we would rightly understand and interpret this figure then we must set here in the figure the Patriarch Isaac in God the Fathers stead who alone can bless who also blessed Isaac in Abrahams seed that Isaac should again bless his Seed in the Covenants Line 3. And Esau was set in the place of the depraved nature viz. in the kingdome of the corrupt nature in mans property apprehended in the Anger of God 4. And Jacob we set in the new-birth in the humanity of Christ which God the Father blessed in stead of the depraved Adam when he brought forth a new Generation out of our humanity in this Line 5. And we see here how Adam hath fooled away and lost the blessing and divine Vnction and how he was rejected in the Earthly Image from God and how he hath lost his Right of the divine Unction as here Esau the first birth and also the blessing The inward spirituall figure stands thus 6. Isaac was old and expected to dye Gen. 27.1 to the 4. and called Esau his first-born Son that he might bless him with the blessing of Abraham and bad him go take some Venison and dress it for him that he might eat gladly thereof that his soul might be refreshed and the blessing of the Lord might put forth it selfe in him that he might bless Esau and Esau went and did as his father would have him that so he might be blessed this in the inward understanding in the figure is thus 7. When Isaac was ready to dye the Blessing in God the Fathers property moved it selfe in him and would bless the naturall Seed of the Adamicall nature viz. the kingdome of nature in Esau for Isaac longed after venison viz. after the kingdome of nature in the beastiall property viz. after the depraved Adamicall man as to the first creation 8. For the Fathers blessing would cast it selfe upon Adam in whose stead Esau stood but the heavenly Ens was extinct in the first Adam and therefore the naturall man might not be helped and remedied onely with a blessing but there must be another Serious Earnestness the Blessing must become a Substance viz. Man in the kingdome of nature of which substantiall blessing the kingdome of nature was not capable in its own power and might as here Esau in his kingdome of nature was not capable of the Fathers Blessing 9. For the kingdome of mans nature was so poysoned that it must be dissolved therefore the Blessing of God the Father turned it selfe upon the womans Tincture viz. upon the Adamicall female Tincture understand the lights Tincture for the fiery Tincture in Adam was awakened in the wrath viz. in the kingdome of darkness and was made an Earthly Image and herein the heavenly was swallowed up and mortified Now the Blessing would come to help this heavenly disappeared Image that so it might be quickned again in the blessing and so the kingdome of nature with which it was incorporated should be blessed Tinctured and Regenerated 10. Being then two lines went forth in Abrahams and Isaacs Seed viz. in Ismael and Esau the right depraved Adamicall Image and in Isaac and Jacob the Line of the Covenant in the Free given Grace the Blessing of God the Father which was manifested in Isaac turned it selfe upon Jacob viz. upon the line of Christ whom God hath anointed that he should again anoint the first-born Esau
nigh unto any thing he is through All and in all his birth is every where and without and besides him there is nothing else he is time and Eternity Bysse and Abysse and yet nothing comprehends him save the True understanding which is God himselfe CHAP. II. Of the Word or Heart of God THis is now what Saint John saith Chap. 1. In the beginning was the word and the word was with God and God was the word the same was in the beginning with God the word l l l Im signifieth in the. In is the will of the Abysse m m m Aâfang beginning beginning is the Conception or apprehension of the will where it conceiveth and bringeth it selfe into an Eternall Beginning the * * * Wort signifieth the word Which words in the High-Dutch he expounds according to the Language of Nature Word is now the Conceived which in the will is a Nothing and with the Conception there is a generation this was in the beginning with the will and in the will but with the Lubet of the will it receiveth its beginning in the Conception of the will therefore it is called a Heart viz. a Centre or Life-Circle wherein the Originall of the Eternall Life is 2. And John saith further By the same were all things made and without it was not any thing made that was made In it was the life and the life was the light of men heere O man take now this light of life which was in the Word and is Eternall and behold the Being of all Beings and especially thy Selfe seeing thou art an Image life and being of the unsearchable God and a Likenesse as to him heere consider time and Eternity Heaven Hell the world light and darknesse paine and Source life and death Something and Nothing Here examine thy self whether thou hast the light and life of the Word in thee so that thou art able to see and understand all things for thy life was in the Word and was made manifest in the Image which God Created it was breathed into it from the Spirit of the word now lift up thy understanding in the light of thy life and behold the Formed Word Consider its inward Generation for all is manifest in the light of life 3. Saist thou I cannot I am corrupt and depraved heare me thou art not as yet borne againe of God otherwise if thou hadst again that same light then thou couldest Goe to then we all indeed come far short of the Glory which we ought to have in God but I will shew thee somewhat have a care and conceive it aright be not a Mocker as the Confused Babel is Lo when we would speake of the Being of all Beings then we say that from God and through God are all things for Saint John saith also that without him was not any thing made that was made 4. Now saith Reason whence or how hath God made Good and Evill Paine and Joy Life and Death is there any such will in God which maketh the evill Heere Reason beginneth to Speculate and will apprehend it but it goeth onely about the outside of the Circle and cannot enter in for it is without and not in the word of the Life-Circle 5. Now then behold thy selfe and consider what thou art view what the outward World is with its Dominion and thou shalt finde that thou with thy outward Spirit and Beeing art the outward would thou art a little world out of the Great world thy outward light is a Chaos of the Sun and Stars else thou couldst not see n n n Or receive light from the Sun by the light of the Sun the Stars give the Essence of distinction in the intellective Sight thy body is fire aire water earth therein also lyeth the Metaline property for of whatsoever the Sun with the Stars is a Spirit of that the Earth with the other Elements is a o o o Essence Substance or body Being a Coagulated Power what the Superiour Being is that is also the inferiour and all the creatures of this world are the same 6. When I take up a stone or clod of earth and look upon it then I see that which is above and that which is below yea the whole world therein onely that in each thing one property hapneth to be the chiefest and manifest according to which it is named all the other properties are joyntly therein onely in distinct degrees and centres and yet all the degrees and centres are but one onely centre There is but one onely root whence âll things proceed it onely severizeth it selfe in the Compaction where it is Coagulated Its originall is as a Smoak or vaprous breath from the Great Mystery of the Expressed Word which standeth in all places in the re-expressing that is in the Re-breathing or ecchoing forth a likenesse according to it selfe an Essence according to the Spirit 7. But now we cannot say that the outward World is God or the speaking word which in it self is devoid of such essence or likewise that the outward man is God but it is all onely the expressed Word which hath so coagulated it self in its re-conception to its own expression and doth still continually coagulate it self with the 4 Elements through the Spirit of the desire viz. of the Stars and bringeth it selfe into such a motion and life in the mode and manner as the Eternal Speaking word maketh a Mysterie which is Spirituall in it selfe which Mystery I call the Center of the Eternall Nature where the Eternall Speaking Word bringeth it selfe into a Generation and also maketh such a Spirituall World in it selfe as we have materially in the Expressed Word 8. For I say the inward world is the Heaven wherein God dwelleth and the outward world is expressed out of the inward and hath onely another beginning then the inward but yet out of the inward it is expressed from the inward through the motion of the Eternall Speaking Word and closed into a beginning and End 9. And the inward world standeth in the Eternall Speaking Word the Eternall Word hath spoken it through the wisdome out of its owne Powers Colours and Vertue into an Essence as a Great Mysterie from Eternity which Essence also is onely as a Spiration from the Word in the wisdome which hath its re-conception to Generation in it selfe and with the Conception doth likewise Coagulate it selfe and introduceth it selfe into formes after the manner of the Generation of the Eternall Word as the Powers Colours and Vertue doe generate themselves in the word through the wisdome or as I might say out of the wisdome in the Word 10. Therefore there is nothing nigh unto or a far off from God one world is in the other and all are onely one but one is Spirituall the other Corporeall as soul and body are in each other and also time and Eternity are but one thing yet in distinct beginnings the spirituall world in the internall
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. â â â 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 oâ 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 Sourcâ 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 ãâã 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. â â â 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
Sunder it selfe into Properties both Spiritually and Substantially as is to be seen in this World whence also the manifold Salts doe arise which with the Creation came to be such Matter which in the Eternity was onely a Spirituall Essence but in the beginning of Time became Gross and hard 11. Also the manifold Spirits both good and evill doe originally spring from this Eternall root and likewise the manifold Stars with the foure Elements and all whatsoever liveth and moveth but the Separation in it selfe is thus to be understood when the blaze ariseth then out of the fire proceedeth the Severation the Fire-Flagrat is Consuming it apprehendeth the Conceived Essence both in the free Lubet and in the Austere impression and consumes it in a twinckling of an Eye for heere the Eternall Will which is an Abysse becomes manifest in the fire no Essence can subsist before it it devoureth all into it s Nothing 12. And heere is the Originall of the Eternall Death or devoration and in this Devoration is the highest Arcanum or Secret for the true essentiall lively Spirit and understanding proceedeth out of this devoration and maketh another Beginning for the first beginning is Gods who introduceth himselfe from the Abysse into Bysse to his owne Contemplation but this Beginning which proceedeth againe out of the devoration is a Spirituall Beginning and maketh three worlds namely 1. The darke fire-world in heat and cold a Rawnesse wholly Austere devoid of Essence 2. The other world is the Spirituall light or Angelicall world 3 And the third began with the beginning of time when God moved both the inward worlds he thence brought forth and created this outward visible world into a forme of time 13. Now the Separation in the fire of devoration is thus to be understood the Powers which the first impression made essentiall are in the fire reduced into a Spirituallnesse viz 1. From the free Lubet proceedeth forth a Spirituall Mysterium which is as to the Deity viz. the Eternall understanding Spirituall and it is the angelicall light and Life and also the reall humane Life and so of all whatsoever is like unto them for they are Powers of God therefore the Angells beare in them the Great Name of God and likewise all true men who have the divine Power 14. From the Essence of the free Lubet there proceedeth forth in the fire an oyly Power which is the body or Essence of the understanding therein the fire burneth and thence the shining Lustre or Glance ariseth Thirdly from the Understanding and Spirituall Oyle there proceedeth forth a moving Lubet like an Element and it is also the Divine Element 15. Fourthly out of the Element there proceedeth forth a watry Property and yet it iâ onely to be understood Spiritually this is the water of which Christ said he would give us to drinke and whosoever should drinke thereof it should spring up in him to a fountaine of Eternall Life it is the water above the Firmament of which Moses speaketh that God hath separated from the externall waters under the Firmament This watry and Elementall Property proceedeth from the Essence of the Free Lubet which is conâumed in the Fire and the Word of the understanding which hath now manifested it selfe in the fire doth expresse these Powers from it selfe as a living and moving Essence and heerein the Angelicall world is understood 16. In the Separation which is from the dark Property there proceedeth forth through the Speaking Word in the Separation out of the fire viz. out of the Astringent harsh Impression 1. An hellish thirsty wrathfull Source being as another Principle or beginning of another Property which Source is wholly Rough like the cold or hard stones a minde which is horrible like to the fire-blaze 2 ly There proceedeth forth from this fiâry Spirit from the darknesse an Oyle which is of a poysonfull Property for it is the Evill Mercurius arising from the Compunction in the anxious Astringency 17. 3 ly The Anguish likewise maketh a moving minde like the Element but altogether in an exceeding wrathfull very piercing Property in which the great fires might and will in the Anger of God or the wrath of God ariseth which Lucifer desired to be and to rule therein and therefore he is a Devill that is one spewed out of the Love-fire into the Darke fire 4 ly There proceedeth forth also from the wrathfull Property through the Devoration in the fire viz. from the first darke impression a watry Property but it is much rather a poysonfull Source in which the n n n Text the daâk life burneth life of darknesse consisteth 18. But my writing heere of the Oyle and water is thus to be understood in the enkindling of the fire in the Flagrat both in the Flagrat of Joy in the Ens of the free Lubet and in the Flagrat of the wrathfullnesse in the impression of the darke Spirituall Ens the Essence which the first desire hath Coagulated or amassed is Consumed in the fire-Flagrat that is it doth as t' were dye to it selfe-good and is taken into the Onely Spirit which heere hath manifested it selfe in the fire of the wrathfulnesse and in the light-fire of the Kingdome of Joy which Spirit doth now re-expresse it or breath it forth again out of it selfe as two Spirituall worlds 19. Understand it aright there proceedeth forth out of the fiery Property in the Spiration the vitall Source which according to the Free Lubet is holy and joyfull and according to the darknesse painfull and wrathfull the wrathfullnesse and painfull Source is the root of joy and the joy is the root of the enmity of the darke wrathfullnesse so that there is a contrarium whereby the good is made manifest and known that it is good 20. And the Mortifyed Essence in the fire which the first desire in the free Lubet hath Coagulated and made darke proceedeth forth through the Fires-mortification as a Spirituall Oyle which is the Property of the fire and light and from the mortification there proceedeth a water viz. a mortified Sencelesse Essence being a house of the oyle wherein the fire-Source or Spirit hath its vitall Region which oyle is the food of the fire Source which it draweth againe into it selfe and devoureth and thereby allayeth the fire-Source and introduceth it into the greatest meeknesse in which the life of the great Love ariseth viz. the good taste so that the fire-Source becometh an humility or meeknesse in the oyle through the mortification in the water-Source 21. For no fire-Spirit can be meeke without the mortification of its owne naturall Propriety or peculiar Essence but the water which before was an Essence amassed out of the free Lubet and yet mortified in the fire that can change the Essence of the fire into a meeke desire CHAP. V. Of the five Senses Love-fire â Venus 1. THe fift Forme or Property is the Love-desire viz. the holy life or the displayed
according the annoying hatefull Source and anxious Property in the darknesse and this we are thus to understand 12. Each Spirit desireth Essence after its likenesse now there proceedeth forth no more save one Spirit from the fire which is a Spirituall understanding that is the manifestation of the Vnderstanding of the Abysse or God which doth re-conceive it selfe in the Love-desire and formeth it selfe in the properties of the Powers and this mutuall enter-course Consent and intimate entire assimulation one with another is the pleasant taste of Love 13. But the Conceived in the Love-desire where the desire doth againe Coagulate the Powers and introduce them into Formes viz. into a substantiall Spirit where the powers are able manifestly to move and Act that I say is now the naturall and creaturall understanding which was in the word as John 1. in him was the life and that life was the light of men 14. This harmony of hearing seeing feeling tasting and smelling is the true intellective life for when one power entreth into another then they embrace each other in the Sound and when they penetrate each other they mutually awaken and know each other and in this knowledge consists the true understanding which is innumerable immense and Abyssall according to the nature of the Eternall Wisdome viz. of the ONE which is ALL. 15. Therefore one onely will if it hath divine light in it may draw out of this fountaine and behold the infinitenesse from which Contemplation this Pen hath written 16. Now there belong unto the manifest life or Sound of the Powers hardnesse and softnesse thicknesse and thinnesse and a motion for without motion all is Still and yet there can be no cleare Sound without the fires Essence for the fire first maketh the Sound in the hardnesse and softnesse 17. Also there could be no Sound without a Conception and therefore all formes belong unto the Sound 1. The desire maketh hardnesse 2. The Compunction moveth 3. the Anguish doth amasse it into an Essence for distinction 4. The fire changeth in its Devoration the grossenesse of the first amassed Essence into a Spirit or Sound 5. Which the desire doth againe receive in its Softnesse and meeknesse and formeth it to a voice tone or expresse according to the Powers 6. And the Conceived or formed is the vitall Sound or distinct understanding or the articulate knowledge of all Sounds voices powers colours and vertues in Nature and Creature 18. This is now the Manifested Word which in it selfe is onely One Power wherein all Powers are Contained but thus it manifesteth it selfe through the Eternall and Temporall Nature and puts forth it selfe in Formes for its expression for the formed word hath the like Might in it as to re-produce its likenesse viz. such a being as the birth of the Spirit is 19. In the light of God which is called the Kingdome of Heaven the Sound is wholly soft pleasant Lovely pure and thin yea as a stillnesse in reference to our outward grosse shrillnesse in our pronouncing Speaking Sounding Singing and chanting as if the minde did play and melodize in a Kingdome of joy within it selfe and did heare in a most entire inward manner such a sweet pleasing Melody and tune and yet outwardly did neither heare or understand it for in the Essence of the light all is Subtile in manner as the Thoughts doe play and make mutuall melody in one another and yet there is a reall intelligible distinct Sound and Speech used and heard by the Angells in the Kingdome of glory but according to their worlds Property for where the Sound is grosse harsh and shrill there it is strong in the darke impression and there the fire is vehement and burning as we men after the Fall of Adam have so awaked and enkindled the fire of the darke world in our Vitall Essence that our vitall Sound is grosse and Beast-like resembling the Abysse and the like is to be understood of the Sound in the darknesse for as the generation of the word is in its manifestation in the light in the holy Power so also in the darknesse but altogether rigorous harsh hard and grosse that which giveth a pleasing Sound and lovely tune in the light that maketh in the darknesse a dulsome harsh Hideous noise devoid of any true sound and this proceeds from the Essence of the Astringent hard Compunctive Anxious Generation viz. from the Originall of the coldnesse or cold fires Source CHAP. VI. Of the Essence of Corporallity The Seventh Forme of Nature â½ Luna and â Saturnus Beginning End 1. WE acknowledge that God in his owne Essence is no Essence but onely the Alone Power or the q q q Or Originall understanding to the Essence viz. an unsearchable Eternall will wherein all things are couched and the same is ALL and yet is onely ONE but yet desireth to manifest it selfe and introduce it selfe into a spirituall Essence which is effected in the Power of the light through the fire in the Love-desire 2. But yet the true divine Essence understand Essence and not the Spirit of God is nothing else but the understanding manifested or the formation of the Powers and it consists in the desire that is in the Love-desire where one power doth experimentally and knowingly taste smell feele see heare another in the Essence and Source of the Property whence the great ardent Longing desire ariseth in these Properties the manifested God is understood as in a fiery flame of Love-desire wherein there is a meere pleasing taste sweet-breathing smell ravishing melody Lovely and delightfull Seeing Smiling and friendly Aspect a gracious delight pleasure or feeling and yet it is onely a spirituall Essence where the Powers onely which have introduced themselves through the Impression into property and manifested themselves through the fire in the light doe mutually as in a Love-play wrestle with and in one another like a pleasant Song or pregnant harmony or Kingdome of joy this is now the Spirituall Essence of God manifested and how the Powerfull All-essentiall word doth manifest it selfe in its owne Peculiar generation wherein the melodious Play of the divine wisdome is understood 3. But if we would speake of the heavenly or divine Essentiality wherein the divine powers doe introduce themselves againe into formings more externally then we must say that the powers of the formed and manifested Word doe againe in their Love-desire introduce themselves into an Externall Essence according to the property of all the Powers wherein they as in a mansion may Act their Love-play and so have somewhat wherewith and wherein mutually to play and melodize one with another in their wrestling sport of Love and this is thus to be understood 4. As a Minerall Power lieth in the earth and is enkindled by the Sun whereby it beginneth to stir and spring and becomes desirous of the powers of the Sun and attracts them into it but in this longing desire it doth amasse it selfe and forme
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-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
the Angels cannot abide there is a great Gulfe between them that is a whole birth 22. For what else is able to sever the light from the darknesse save onely a birth of Sight or light the light dwelleth in the darknesse and the darkenesse comprehendeth it not John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world and the darkenesse comprehends it not but when the light of the Sun withdraweth then the darknesse is manifest Heere is no other Gulfe between them save onely a birth 23. Thus we are likewise to conceive of the Eternall light of God and the Eternall darknesse of Gods Anger there is but one onely ground of All and that is the Manifested God but it is severed into sundry Principles and properties for the Scripture saith that the holy is unto God a good Savour to life understand to the holy divine life viz. in the Power of the light and the wicked is unto God a good savour to death that is in his wrath viz. in the Essence Source and Dominion of the darke world 24. For the God of the holy world and the God of the darke world are not two Gods there is but one onely God he himselfe is the whole Beeing he is c c c In his wrath Plagues and Hell Torment Evill and Good heaven and hell light and darknesse Eternity and time Beginning and End where his love is hid in any d d d Beeing Essence or Substance thing there his Anger is manifest in many a thing Love and Anger are in equall measure and weight as is to be understood in this outward worlds Essence 25. But now he is onely called a God according to his light in his Love and not according to the darknesse also not according to this Outward world Albeit he himselfe be ALL yet we must consider the Degrees how one thing mutually proceeds from another for I can neither say of heaven nor of darknesse or of this outward world that they are God none of them are God but the expressed and formed Word of God a Mirror of the Spirit which is called God wherewith the Spirit manifesteth it selfe and playeth in its Lubet to its selfe with this manifestation as with its owne Essence which it hath made and yet the Essence is not sundred from the Spirit of God and yet also the Essence comprehends not the Deity 26. As body and Soul are one and yet the one is not the other or as the fire and the water or the aire and the earth are from one Originall and yet they are particularly distinct but yet they are mutually bound to each other and the one were a nothing without the other and thus we are to conceive and consider likewise of the Divine Essence and also of the divine Power 27. The Power in the light is Gods Love-fire and the Power in the darkenesse is the fire of Gods anger and yet it is but one onely fire but divided into two Principles that the one might be manifest in the other for the flame of anger is the manifestation of the great Love and in the darknesse the light is made knowne else it were not manifest to it selfe 28. Thus we are to understand that the evill and good Angells dwell neere one another and yet there is the greatest immense distance betweene them for the heaven is in hell and the hell is in heaven and yet the one is not manifest to the other and although the Devill should goe many millions of miles desiring to enter into heaven and to see it yet he would be still in hell and not see it also the Angells see not the darknesse for their Sight is meere light of divine Power and the Devills sight is meere darknesse of Gods Anger the like is also to be understood of the Saints and againe of the wicked Therefore in that we in Adam have lost the Divine Sight in which Adam saw by the divine Power Christ saith you must be borne anew else you cannot see the Kingdome of God 29. In the fire-Spirit we are to understand the angelicall Creation where the will of the Abysse introduceth it selfe into Bysse and manifesteth the Eternall Speaking Word or life with the fiery birth viz. with the first Principle where the spirituall Dominion is manifest by the fire-birth In this Spirituall fire all Angells doe take their Originall viz. out of the formes to the fire-Source for no creature can be created out of the fire for it is no Essence but out of the properties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat and introduced into a creaturall forme and Property 30. And therefore there are many and divers sorts of Angells also in many distinct Offices and as there are three formes to the fire-Source so there are also three Hierarchies and therein their Princely Dominions and likewise three worlds in one another as one which make three Principles or Beginnings for each Property of the Eternall Nature hath its Degrees for they doe explicate and mutually unfold themselves in the fire-blaze and out of those degrees the different distinction of Spirits is created 31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits but that the Abyssall God hath introduced himselfe into his manifested Properties and out of those Properties into living Creatures by which he possesseth the Degrees and therewith playeth in the properties they are his Strings in the All-Essentiall Speaking and are all of them tuned for the Great Harmony of his Eternall Speaking Word so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne they are all created for the Praise of God 32. For All whatsoever hath life liveth in the Speaking Word the Angells in the Eternall Speaking and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time out of the Sound or breath of time and the Angells out of the Sound of Eternity viz. out of the voice of the manifested word of God 33. And therefore they beare the names of the severall degrees in the manifested voice of God and one degree is more holy in the Power then another Therefore the Angells also in their Quires are differenced in the Power of the Divine Might and one hath a more holy Function to discharge then another an example whereof we have by the Priests in the old Testament in their Ordinances which were instituted after an angelicall manner 34. Albeit earthly yet there was even such an angelicall understanding and meaning coucht therein which God did represent upon Jesus which was to come into the humane Property and so alluded with Israel in the Type at the Eternall which was to come which Jesus out of Jehova did restore and introduce into the humane property which the Earthly Reason hath neither apprehended or understood but seeing the time is e
things consist in the Assimulate Every thing may be introduced into its Assimulate and if it comes into its Assimulate it rejoyceth in its Property be it Good or Evill and beginneth effectually to worke as is to be seen both in Good and Evill 14. As for example let a man take downe a little poyson it will presently receive with great desire the poison in the body which before rested and therein strengthen it selfe and begin to worke powerfully and corrupt and destroy the Contrary viz. the Good and that now which the Evill is able to doe in its property that likewise the Good can doe in its property when it is freed from the wrath it may also introduce its Assimulate into the reall true joy 15. The Essence of this world consisteth in Evill and good and the one cannot be without the other but this is the greatest iniquity of this world that the Evill overpowreth the Good that the Anger is stronger therein then the Love and this by reason of the Sin of the devill and men who have disturbed nature by the false desire that it mightily and effectually worketh in the wrath as a poyson in the Body 16. Otherwise if nature in its formes did stand in the Property in Equall weight and in equall Concord and Harmony then one property were not manifest above the other heat and cold would be equally poyzed in the operation and qualification and then Paradise would be still upon the Earth and though it were not without man yet it would be in man if his properties were in equall weight number and measure if they did yet stand in the Temperature then he were incorruptible and immortall 17. This is the Death and misery of man and all creatures that the Properties are divided and each aspiring in it selfe and powerfully working and acting in its own will whence sicknesse and paine ariseth and all this is hence arisen when the one Element did manifest and put forth it selfe into foure properties then each property desired the Assimulate viz. an Essence out of and according to its selfe which the Astringent Fiat did impresse and Coagulate so that Earth and Stones were produced in the properties 18. But now we are to consider of the greatest Mystery of the outward world between the Elements and the Astrum the Elementall Spirit is severized from the Astrall Spirit and yet not parted asunder they dwell in each other as body and Soule but the one is not the other the Astrall Spirit make thits bodies as well as the Elementall and that in all Creatures in Animalls and Vegetables 19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth and a Spirituall body from the Astrum and likewise a twofold Spirit viz. one Astrall the other Elementall 20. Man onely among all the Earthly Creatures hath a threefold body and Spirit for he hath also the internall Spirituall world in him which is likewise twofold viz. light and darknesse and also corporally and Spiritually this Spirit is the Soule but this body is from the water of the holy Element which dyed in Adam that is disappeared as to his life when the divine Power departed from him and would not dwell in the awaked vanity 21. Which holy body must be regenerated if his Spirit will see God otherwise he cannot see him except he be againe borne anew of the water of the holy Element in the Spirit of God who hath manifested himselfe in Christ with this same water-Source that his disappeared body may be made alive in the holy water and Spirit else he hath no sense nor sight in the holy life of God 22. This twofold outward body is now punctually to be pondered and considered of if we would understand nature and without this understanding let none call himselfe a master or Learned for in these bodies the dominion of all externall creatures and Essences is couched they oftentimes are contrary one unto another whence Sicknesse Corruption and death ariseth in the body that one severeth from the other 23. The Sydereall body is the highest excepting the divine in man the Elementall body is onely its Servant or dwelling-house as the foure Elements are onely a body or habitation of the dominion of the Stars 24. The Elementall Spirit and body is inanimate and void of understanding it hath onely Lust and desire in it vegetation is its right life for the aire hath no understanding without the Astrum the Astrum giveth the distinct understanding of the knowledge of all Essences in the Elements 25. But the inward light and power of the light giveth in man the right divine understanding but there is no right divine apprehension in the Sydereall Spirit for the Astrum hath another Principle the Sydereall body dwelleth in the Elementall as the light-world in the darknesse it is the true rationall life of all Creatures 26. The whole Astrum is nothing else but the externall expressed Word in the Sound it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally it is as a Great Harmony of unsearchable manifold Voices and Tunes of all manner of instruments which play and melodize before the holy God 27. For they are meere Powers which enter into and mutually embrace each other whence ariseth the Sound in the Essence and the desire viz. the Fiat receiveth this Sound and maketh it Substantiall this Substance is a Spirit of the Stars which the Elements receive into them and Coagulate it in them and hatch it as an Hen her Eggs whence the true rationall life is in the Elements and thus also the Sydereall Spirit is hatched and Coagulated in all Creatures 28. For the Male and Female doe mutually cast a Seed into one another which is onely a Sulphur of the Astrum and foure Elements afterward it is hatched in the Matrix and Coagulated to a living Spirit 29. And when the fire is enkindled in the Seed which is sowne in the Matrix the Spirit severs it selfe againe from the body as a Propriate as the light from the fire according to the right of the Eternall nature and two become manifest in one viz. a Spirituall body from the Astrum and a fleshly body from the foure Elements 30. And this Sydereall Spirit is the Soule of the great world which depends on Punctum Solis and receiveth its light and life from it as all the Stars doe take light and power from the Sun so likewise their Spirit 31. The Sun is the Centre of the Astrum and the Earth the Centre of the foure Elements they are to one another as spirit and body or as man and wife albeit the Astrum hath another wife where it hatcheth its Essence viz. the Moone which is the wife of all the Stars but especilly of the Sun I meane it in the Essence of operation 32. Not that we meane that the Astrum is wholly arisen from the Punctum of Sol in that I call
Constellation viz. the Magicall Constellation the Great Mystery out of which the outward Constellation was produced and brought into a creaturall Beeing 28. The fire-Spirit viz. the fiery Soul dwelleth in the fiery Spirituall body And in the lights body which is from the holy Element viz. from the true heavenly Image which consisteth in a Spirituall Sulphur Mercurius and Sal dwelleth the holy Soule viz. the true Spirit of the soul which is of a Temple of God and in the outward Body which is a limus of the Earth and the other Elements viz. in the outward Constellation of the five Sences the outward Soule viz. the reall Spirit of the outward world doth dwell 29. Each Property of the Soule hath a Corporeall property in it self which may be called an heaven viz. a Sundry Speciall Magicall Astrum As the fiery Property of the soul hath a body from the inward Constellation of the darke and fire-world which is a Spirituall Body 30. And the c c c Or light Lucid Property of the Soul hath a spirituall oleous and watry Body wherein the two properties of the highest Tincture of the fire and light doth open the Lustre and beauty of the Colours wonders and vertue of the divine wisdome this water is the water above the Firmament of which Moses speaketh and this oyle is the holy Oyle of the divine Powers and this was a usuall Type in the old Testament in that the reall oyly body of the heavenly property did disappeare in Adam in the awaked vanity God ordained the Type of the new Regeneration with an unction of Oyl wherein he powerfully wrought through the promised Covenant as in a Type 31. The Third outward Property of the Soul hath likewise every way such a body of many Constellations in it as the inward properties all which multiplicity of properties may be called heavens for each property of the outward body hath a Magicall Constellation as there is a body of the Sulphurean Constellation of the Earth also a Body or Constellation of the Mercuriall poysonfull life also a body of the Salt-Powers of Bodies also a body of the soul of the outward world viz. of the upper Created Constellation all according as the outward Powers of the outward soul are thus each Power hath a Corporeall property in it and thus also the inward Powers of the Spirituall Property are to be understood with the inward body CHAP. XVI Of the difference of the Heavenly and Earthly Man 1. WHen we consider the Image of God which God created in Paradise unto the Eternall uncorruptible life then we can in no wise say of the grosse fleshy Image that the grosse property of the earthlinesse is the Image of God which can possesse the holy world for it is not of the same Essence and Ens whereof also Christ speaketh John 6. The Spirit is life the flesh profiteth nothing also flesh and bloud shall not inherit the Kingdome of Heaven and yet verily the true Body is coucht in this bestiall grosse property as the Gold in the Oare 2. All that is Earthly on man that is bestiall and corruptible and not man Albeit God created Man an externall body out of the limus of the Earth yet it is not to be considered of us as now it is for the true humane Body according to the inward world is a Spirituall Sulphur a Spirituall Mercurius and a Spirituall Sal each property of the Soul hath a Coporeall or Essentiall quality on it 3. God created such a Body as the Soul was in its Essence viz. in the Spirated Word of the understanding and breathed the Soule thereinto for the Understanding also the outward Sulphurean body is in no wise the Grosse Beast which passeth away and returneth not againe the true reall body which is hidden in the Grosseness is a spirituall body in comparison to the Grossenesse it is created in deed in flesh and bloud but in a fixed stedfast uncorruptible flesh and bloud 4. By the Lust and Imagination of Adam the Grosseness was manifest the True outward body is a Sulphureous Mercuriall and Saltish Property a pure Essentiall Power according to the nature of the Soul That which the Soule is in the Spirit the same is the true humane body in the Essence as a mansion of the Soul 5. All the Properties of the inward holy Body together with the outward were in the first man composed in an equall harmony none lived in selfe-desire but they all gave up their desire unto the Soul in which the divine light was manifest as in the holy heaven the light shone through all the Properties and made an equall Temperature in the properties all the properties gave their desire into the light viz. into the manifested sweetness of God which penetrated all the properties in which Penetration they were all Tinctured with the Sweet Love so that there was nothing but meer pleasing relish Love-desire and delight betwixt them 6. The inward holy Corporallity * * * Of. from the pure Element penetrated through the foure Elements and held the limus of the Earth viz. the outward Sulphureous body as it were swallowed up in it selfe and it was really there but in manner as the darkness dwelleth in the light and yet its darknesse cannot be manifest for the light but if the light extinguisheth then the darknesse is manifest 7. Thus the inward man held the Outward captive in it selfe and penetrated it as a fire through-heats an Iron that it seemes as if it were all fire but when the fire goeth out then the dark swart Iron is manifest 8. Thus likewise was the first man when he stood in Paradise in his fixed condition in manner as time is before God and God in the time and they are distinct but not parted asunder as the time is a play before God so also the outward life of man was a play * * * Before unto the inward holy man which was the reall Image of God 9. The outward Spirit and Body was unto the inward as a wonder of divine manifestation according to the fire-darke-and light world a mirror of the Great Omnipotence and Omniscience of God and the inward was given unto it for a Ruler and Guide 10. As God playeth with the time of this outward world so likewise the inward divine man should play with the outward in the manifested wonders of God in this world and open the divine wisdome in all Creatures each according to his Property so likewise in the Earth in stones and metalls in which also there is a twofold Essence viz. one from the originall of the fire-dark-world and one of the Originall of the holy-light-world 11. All this was given him for his play he had the knowledge of all Tinctures all was subject to him he ruled in heaven and earth and over all the Elements so also over all the Constellations and that because the divine Power was manifest in him no heat nor cold
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
but heere lieth the vaile before the brightnesse of Moses's face by reason of the unworthinesse of the bestiall Man 2. For we finde that the woman was taken and formed in the Fiat out of Adams Essence i i i Or out of his body and Soule both in body and soule But the Rib betokeneth Adams dissolution or breaking viz. that this body should and would be k k k Or destroyed dissolved for in the place of this rib Longinus's Speer must afterward when Christ vvas crucified enter into the same and tincture and heale the breach in the wrath of God with heavenly bloud 3. Now when Adams hunger was set after the earthlinesse it did by its magnetick power impress into his faire Image the vanity of evill and good whereupon the heavenly Image of the Angelicall worlds Essence did disappeare as if a man should insinuate some strange matter into a burning and light-shining candle whereby it should become darke and at last wholly extinguish so it went also with Adam for he brought his will and desire from God into selfehood and vanity and brake himselfe off from God viz. from the Divine Harmony 4. Even then he forthwith sunke dovvn into a l l l faintnesse or impotency svvound into Sleep viz. into an unability which signifieth the death for the Image of God vvhich is immutable doth not sleep whatsoever is eternall hath no time in it but m m m Or with by the sleep the time was manifest in man for he slept in the Angelicall world and awaked to the outvvard world 5. His sleep * * * Signifieth or was the reall type is the Rest of Christ in the Grave where the new regenerate life in Christs Humanity n n n Or was to must enter into Adams sleep and awaken it againe to the Eternall life and bring it out of time into the Eternall beeing 6. But the breaking or dividing of Adams Essence when the woman was taken out of him is the breaking or bruising of Christs body on the Crosse from the sixt houre unto the ninth for so long was the Fiat in Adams Sleep o o o Or a making the Sex of Male and Female in the Separating of the Man and Woman for in such a space of time the woman was compleatly finished or brought forth out of Adam into a female person or Image 7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided p p p Text from the Man and woman Sex of Male and female and tinctured it with his heavenly bloud in the divine Love He said it is finished for before he stood in Adams thirst As Adam did thirst after the vanity so Christ did now fill or satiate this thirst of vanity with the holy divine Love-thirst and turned about the will of the Soul that it might againe introduce its thirst into God and when this was brought to passe he said now it is finished and converted Christ turned back Adam in his sleep from the vanity and from the Man and woman againe into the Angelicall Image Great and wonderfull are these Mysteries which the world cannot apprehend for it is as blinde in them as a man that is borne blinde is to behold this world but he that Regardeth and findeth them hath great joy therein 8. Eve is the right q q q Understand as to the right life which was then manifest but afterward disappeared for in her lay the womans seed which was to breake the monstrous Serpent of the earthly Eve magicall childe for she is the Matrix in which the Love-desire stood in Adam viz. the Magicall r r r Conception Impregnation and birth she was Adams Paradisicall Rose-Garden in peculiar Love wherein he loved himselfe For the Amassing or conceiving of the Magicall Impregnation or Incarnation or divine formation of propagation was or did stand in the conjunction of both Tinctures 9. And God said after the eating of the Apple unto them the womans Seed shall bruise the Serpents Head the Ground and Corner-stone lyeth here in this Matrix for the womans Matrix wherein the divine formation stood was as to the Right life heavenly being out of the heavenly Essentiality vvherein consisted the Right Paradise 10. But Adam with his Imagination brought earthlinesse and vanity thereinto viz. Selfe-will and then the holy part viz. Venus's desire which was the divine Centre in the humanity viz. the manifested Love-word in the Image of God did disappeare in this Matrix therefore Eve s s s Out of or by reason of from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer for Adam vvith his false Imagination had introduced this vanity so also the Devills desire thereinto 11. But the divine Love-will vvould not forsake this disappeared Angelicall matrix and gave himselfe by promise thereinto with the Deare and precious Name of Jesus who should againe awaken it in the Holinesse's property and bruise the head of the Devills insinuated desire and false Rebellious will that is destroy and take away the Might of its life and introduce it againe through divine Love into the First life and even in this holy matrix which the word and power of God did againe awaken in the sweet Name of Jesus in the Seed of Mary in the t t t Ayme mark or limit Bound of the Covenant the Serpents poyson in the Soule and flesh was destroyed 12. And this is the Seed of the woman dear bretheren observe it it is highly known The u u u Text the promised marke of the Covenant Ayme of the Covenant of Promise was pight or set into this Matrix but Eve was not the very childe for the part of the Heavenly Matrix stood disappeared in her but yet it was in the Covenant of God as the dry rod of Aaron which budded forth afresh did tipify unto us 13. Shee was indeed the whole Matrix of Adam but the holy part was shut up in her and the outward part of the outwrrd world with evill and good viz. the matrix of the third Principle which had indeed an halfe soule-like property but captivated in the prison of Gods anger the holy Covenant of Love Rested in the disappeared part in the midst of the awaked anger from which Covenant the Propheticall Spirit in the old Testament spake and prophecied of the future opening or manifestation in the Covenant 14. The greatest mystery is to be understood in the formation of Eve for a man must very entirely and intimately understand and apprehend the birth of nature and the originall of man if he will see the ground for she is the halfe Adam not taken onely and wholly out of Adams flesh but out of his Essence out of the female part she is Adams Matrix 15. The woman received no more from Adams flesh and bones save the rib in
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
desire and cast away the Whores-Image or Bastard and over-povver and allay the Enkindled anger of God in this virgin-like matrix with the deepest Love of God and wholly kill and q q q Or doe away null the Monster of the Serpent in flesh and bloud and this is that which God said the Seed of the woman shall bruise the Serpents head 38. Understand it aright the virgin-like Seed of Eve in the word of God should doe it in the Name and sweet power of Jesus the Seed included in the Covenant of God whereout the Virgin-child is borne as the dew out of the morning that I say should and must doe it 39. For the childe which is from the bloud of the man and woman shall not inherit the Kingdome of Heaven but that which is borne of the virgin-like Ens in the Ayme of the Covenant out of the promised Word of God the childe of the man and woman is a Monstrum and must dye and putrifie and rot in the earth but the virgin-like Ens which lyeth hidden in this Monstrum is the true Seed of which the children of Christ are borne yea even in this life time for the life of this childe is the true Faith and great divine desire 40. This virgin-like childe doth live in Christs children in the Spirit and flesh of Christ in a spirituall body outwardly covered with the Monstrum in the childe of the whore and Serpent there is no man which doth not outwardly carry on him the Serpents childe 41. But the virgins-childe borne of the divine virgin-like Ens of Jesus doth not live in all there is indeed in many an one a glimmering incentive thereunto viz. a Weak Faith and r r r Or godly divine desire but the true holy and pretious life of the virginity is not borne it standeth captivated in the judgement of God 42. Yet well for those who have but an incentive in them to those we give this direction that their Soules desire should in the Spirit of Christ s s s dip plunge or baptize dive it selfe into the divine Incentive and with the fire-desire enkindle that Incentive and also forsake and hate the Serpents Monster and bastard and introduce their great hunger and thirst into the virgin-like Ens into the Word of Gods Covenant and into the fulfilling of the Covenant viz. into the humanity of Christ and ever mortifie and trample under foot the Whores Monster in the will of the desire as a venemous stinging evill Serpent a false bastard that cannot inherit the Kingdome of God and is onely an hinderance to the Virgins childe 43. For the word of the promise in the Covenant would not incorporate it selfe into the mans Tincture viz. in the Souls-fire Ens but into the womans viz. into the Lights Tincture into the virgin-like Centre which should have brought forth magically in Adam even into the heavenly Matrix of the holy pregnatresse in which lights Tincture the fiery Soules Ens was weaker then in the Mans Fire Ens. 44. In this Lights Ens God would araise the Fire Ens viz. the true Soule and as it were beget it anew as may be seen in the person of Christ according to the humanity who in this virgin-like Ens did assume a manly fire-soul from the womans property from the female virgin-like Seed wholly contrary to natures proper and peculiar Ability for the Image of God is a Man-like virgin neither woman nor man 45. And if a man will rightly consider both properties according to the divine property then let him ascribe the male to God the Father viz. to the first Principle where Gods word doth manifest it selfe with the fireworld which is the first Centre of the Creature and the Female let him ascribe to God the Son viz. to the Second Principle where the divine eternall word doth manifest it selfe in the light of Love and openeth another Centre in the Love-desire and cometh into the Fires-Centre in manner as the fire produceth a light and the light is a great meeknesse of an oyly watry and aëry property which property the fire draweth in again whence it receiveth its shining Lustre and also its life to burne else it would smother and suffocate 46. And as these three viz. the fire light and aire have one onely Originall yet they give a very evident distinction in their property the like also we are here to minde into this property in the life of mans Soul the most sweet name JESVS hath incorporated it selfe in the word of promise as into the likenesse which stood in the lights Centre of the heavenly matrix viz. in the Right virgin-like Ens inspired out of the lights property into Adam and hath awaked it selfe in the same limus as a true Centre of the Second Principle viz. of the Angelicall world a âeall Temple of the Spirit of God an open and t t t Or stirring wide Gate of the divine wisdome in the highest beauty excellency and love wherein the holy Angelicall life consists and beareth therein the Name of the great holy God viz. the holy word of the Deity 47. Into this property the word of God did betroth and espouse it selfe in the Covenant for it was opened out of the holy Word in Adam God would not forsake his holy Manifested Word which had introduced it selfe with the Creating of Adam into an Ens which the Devill obscured and darkned in the Serpents Ens from the Anger but would againe open the same and thereby bruise the head of the Serpents Ens and beget the humane Soule out of this divine Ens to a manlike virgin viz. to an Angell Servant and childe of God 48. We doe not meane that this holy Ens did receive the Serpents desire into it selfe when Adam and Eve became monstrous no but it disappeared yet the soul according to the first Principle took it into the fires property viz. into the Fiat and introduced the Serpents Ens with the desire of the Fiat into the Earthly Limus whereupon out of the One onely Element foure Elements were manifest in man 49. Therefore the virgin-like Ens of the One onely Element must now bruise the head of the introduced Serpents Ens in the foure Elements and the man of the foure Elements must dye and putrifie and the first man must returne at the last Day cloathed with the Virgin-like Ens in the One onely Element wherein all things lye in equall weight or perfect harmony 50. For this virgin-like Ens new-born in the Spirit of Christ dyeth not any more although the foure Elements man viz. the Image of this world dyeth but it liveth in Gods Kingdome and shall in the Resurrection of the dead embrace and put on the limus of the earth Note what shall rise againe at the last Day vix the third Principle as a Garment of the wonder-deeds of God but the Serpents Ens remaineth in the Earth and shall be burnt away at the last
at the marriage of the Lambe doe understand what kinde of intire inward great joy and Love-delight is therein and how s s s Excellently with surpassing beauty glory and delight dearly the Bride receiveth her Bridegroome in his pure cleare and bright fires property and how she gives him her Love-kisse unto others this is dumb 16. When Reason heareth one speake of Paradise then it understandeth onely a certaine place apart and it is even so there was a certaine place which was called the Garden in Eden where Adam and Eve were tempted and from which place they were driven after the fall but yet the whole world was such a Paradise before the Curse yet seeing God knew the fall the holy Paradise was onely opened unto them in one certaine place for to what End should the whole world bring forth Paradisicall fruit seeing there was no creature upon the Earth that was capable to enjoy the same 17. But Adam and Eve were however brought into Paradise that although this first Body should fall and come to ruine yet they and their children might by the new Regeneration in the Spirit of Christ enter in again through this fire-Sword this Mystery is exceeding Great 18. For Prince Lucifer before the time of the Created Earth sate in the heavenly Ens in the Angelicall world in the Place of this world wherein the Ens of the Earth was comprehended in the Fiat and brought into a Compaction his false Imagination had t t t Made it subject to infection and pollution tainted the limus before the Compaction it was the place of his Hierarchies now the outward body of man was taken out of the limus of the Earth in the Verbum Fiat and formed according to the property of the humane life which was in the Word the word formed by or through the Fiat the Ens or limus of the Earth according to the forme of the humane soulelike life which was in the word and being God had set himselfe through his word to be judge against the false Infection and desire of the Devill to judge him and his enkindled whickednesse which he had brought to Substance the judiciall u u u Or Sword of execution Sword was already in the limus of the Earth whereof Adam vvas made 19. For when God created the Earth he x x x Certainly appointed and set a time founded its time when he would keep the judgement and sever the evill from the good and give the evill for an habitation to the Apostate Prince but being the Good in the occluse Earth was without heavenly creatures seeing its Prince was cast out God created Adam an other Hierarch out of this good Ens to be a Ruler of this place and hence came the Devills Envy against Man and all good creatures of this world 20. But now we are heere to consider of the Apostacy of man with the Sword of the Cherub for Saint Paul saith we are chosen in Christ Jesus before the foundation of the world was laid and even heere this saying of Paul doth belong God knew that this Ens of which Adam was to be created was already somewhat subject to false lust by reason of the Devills introduced desire therefore God y y y foresaw or provided for chose this limus in Christ Jesus before the foundation of the world out of which he would make man that he would through the judgement of the flaming Sword bring it through death and through the fire and wholly burne away the false infected desire of Lust and regenerate him anew in Jesus in his deepest Love in his Word in Jehovah that is opened out of Jehovah and introduce a new limus into the tainted one and bring them together quite through the judgement of the fire-Sword and purge and purifie them wholly and throughly 21. And heere also is Christs descention into hell where the Love of God in Christ entered into this fire-sword and changed the wrath into Love and did also destroy the sting of death which was insinuated into the limus of the Earth out of which Adam was created according to the outward humanity and this fire-sword had its raising and Originall in the Corruption of Lucifer 22. For albeit Adam was created as to one part out of the heavenly Essentiality that was in the word of mans life which was inspired and breathed into his outward and inward limus yet this fire-Sword lay hidden as a glimmering incentive in the earthly limus of the outward body which also assaulted Adam so that he lusted against the command of God and the Kingdome of Heaven in which incentive the Devill also introduced his desire into him and provoked him to fall which being God well knew that the poore man would not stand he ordained an help and Saviour in Christ to guide and bring him into that holy Ens whereinto he should be brought viz. into the true Sabbath and Eternall rest 23. Indeed Adam was set wholly perfect in equall harmony and accord and brought into Paradise to try if the soule could have overcome the incentive of vaine lust and therefore the tree of temptation was represented to him to see if it were possible for the soul to over-power this contamination of lust and remaine wholly and fully in the likenesse and harmony 24. But it was not possible therefore Christ must afterward z z z Undergoe this Proba come into this place and be tempted forty dayes in the wildernesse in Adams Ens and in his new introduced heavenly Ens to see whether the fire-soul would stand in perfect purity and being it did now stand in Christ the new intoduced heavenly Ens did destroy the sword in the death of the outward body of Christ and brought the outward body which he in Mary received from her Seed quite through this sword of the Anger of God into the holy Ens and in this Power the outward body did arise from death and got victory over death and this fire-sword and tooke the fire-sword into its power wherewith at the end of the world he will purge his Floar as a judge over Devills and men as well as of the Earth 25. For the maine ambition was about the fire-Sword for King Lucifer had changed it from the pure clear light into fire wherewith he willed to domineere and rule as a God but God sent to him another Prince and King who tooke it from him and thrust him from this Throne and should turne this Sword in the Ens of the Earth againe into the divine property and cast out and judge the Devill with this Sword 26. And there is not such a silly and narrow Meaning of the fire-sword as hitherto hath been generally understood although it hath been hidden by the Counsell of God yet we should now open our eyes and deeply consider what this manifestation importeth that it doth even foretell and signifie the judgement of this sword that he
that so his beleeving desire might be accepted before God and be brought into a substance to the new Regeneration for he looked upon the promise of the Serpent-Stroyer and introduced the desire of his faith into him and desired that his faith spirit and life might be confirmed in the Serpent-Stroyer who was promised he would fain be therein accepted before God as it was granted him so that the fire of God did enkindle his offring and received his prayer in the Love-fire and in the Sweet Savour of the offring it was brought by the Spirit of God in the power of the light into an holy Substance and it is rightly said his offring was acceptable before God 40. The offring alone could not have been able to have done it onely the Faith which did Idea or lay hold on the promised Messiah in the offring which apprehended the Covenant and the true very pretious and deare Offring the same did effect it the offring was onely a figure of that which vvas therein accomplished and performed as the outward world is onely a figure of the inward Spirituall world whereby the Spirituall world doth introduce it selfe into a figure and Essence and beholds it selfe therein as in a Looking glasse Of Cains Offring 41. BY Cains offring we rightly understand the verball Christendome the titular Christians in the spirituall babylonicall harâottry the Type and Image of whom is Cain and as Cain in his offring sought onely the outward world might and pleasure and would be an outwardly adopted and received childe God should permit his evill Beast to be Accepted and offered up he desired to be Gods acceptable childe with the selfehood in the Serpents Ens and falsehood he vvas an Impenitent proud man who thought to be a Lord of the world and to domineer over Abel and his posterity and just thus is the Antichristian Church upon the Earth it buildeth also Churches and Altars preacheth singeth and tincketh and doth likewise offer in the bequeathed Covenant and Testament of Christ and so covereth it selfe with the offring of Christ and will be an outwardly accepted and adopted Son notwithstanding that its offring is not accepted in the Covenant and Testament of Christ nor brought to Substance 42. The cause and ground of it is this men depend and relye onely barely and nakedly upon the offring and teach that the offrings take away Sin Christs testaments doe absolve Sin but as little as the offring of Cain was acceptable before God and tooke away his Sin and as little as Cains desire was introduced into the divine Substance so as to have the divine fire to enkindle in his offring and receive his Faiths desire into it even so little also doth the verball lip-laboring Christendome enjoy the offring of Christ in his humanity it must be an Abel onely that doth enjoy it the Titular Mouth-Christian attaines onely the Smoake of the true offring It must be onely a right hungry thirsty converted soul which desireth wholly and fully to depart from the Serpents Ens and all vanity of this world and striveth to mortifie the Serpent and all vaine will in the Death of Christ and desireth to arise in a new vvill totally Resigned in all Submission in God 43. This true hungry will offereth rightly with Abel and its offring is received into the holy fire of Christ and formed or amassed in Christs humanity into a Substance there must be earnestnesse and Power which earnestnesse stirreth the Love-fire of Christ in his Testament so that it doth enkindle it selfe in the desire and then the desire becomes a true right Faith for there is no right Faith without divine x x x Comprehension Amassement or formation Taking 44. When Mans Desire introduceth its hunger with earnest Sighing and prayer of introversion Resignation and departing from vanity into the offring of Christ even then the Soules desire doth forme it selfe in the heavenly Essentiality in the humanity of Christ upon the High Altar of God into a Substance the hungry desire becomes in the word of God in Christs Testaments flesh an heavenly supernaturall flesh and this flesh is the true Offring of God which God taketh to his habitation and not the beastiall mortall Man 45. In this holy Substance onely is the true Faith of Abel without this there is only an hystoricall painted and feigned faith a Cains offring which doth not take away Sin for Sin must alwayes be brought into the judgement of God wherein it was borne and the holy Love-fire of God must drown and wash it away else there is no forgivenesse neither offring nor Covenant doth availe any thing without it also no going to Church neither Singing nor devout shewing doth attaine it nothing else at all doth it but onely the hungry desiring Faith through the Alone Offring in the bloud and Death of Christ where the Desire doth wholly dye in the death of Christ to its Selfehood and arise in Christs Resurrection with a true Faith and christianity not in a specious shew of holinesse but in the inward Essence in words and works 46. For He is yet far from a Christian who calls himselfe a Christian or is so tearmed onely but he is one who is borne in the offring of his humanity in him neither Covenant nor Lawes availe any thing before God but a new creature no Cathedrall Stone-Church meeting-house or hypocrycie or whatsoever it be called can inherit Gods Kingdome but onely and alone the true living Offring of the new regeneration arising from the Covenant of promise in Paradise through the quickning Word in the Offring of Christ. 47. It is onely and alone the Temple of the holy Spirit where Gods word is taught and taken without that is Cain with his glistering Stone-Church full of pride and stinking Ambition the Great building of Babylon where the Language of Gods word viz. of the written word is confounded and divided into manifold contentions and Languages where there is nothing but wrangling jangling and snarling about the Letters and no true reall living effectuall and powerfull knowledge 48. Now where the living knowledge of Christ is there is the Altar of God in all places where the hungry Soul may offer the true acceptable holy offring in prayer there it may introduce the prayer in the Word in its hunger into a Substantiall Faith 49. Not that we would hereby wholly abolish and race down the Stone-Churches but we teach the Temple of Christ which ought to be brought along in the heart into the Stone-Church or else the whole business of the Stone-Church is onely an hypocriticall antichristian whoredome a Cains offring both of the Preacher and hearer so that one is not a whit better then another unlesse he enter through the true doore Christ in Spirit and power in the Temple of Christ into the Stone-Church or at least resolve to fix betake and fasten himselfe there into such an earnest desire that he will take and hold fast that
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it âives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-desire and hath no true upright Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
too if the same be taught in Christs Spirit and power then t is so indeed 52. But the Spirit of Christ in his children is not bound to any certaine forme that it need not or ought not to speak any thing which stands not in the Apostolicall Letter as the Spirit in the Apostles was free and they spake not all one and the same words but from one Spirit and ground they did all speak every one as the Spirit gave him utterance even thus likewise the Spirit speaketh yet out of its children it needeth no forme aforehand composed and gathered together out of the Literall word it indeed doth put mans Spirit in minde of what is comprehended and contained in the letter for Christ said the holy Ghost shall take of mine and declare it unto you 53. Christ is Alone the Word of God that teacheth the way of truth through his children and members the literall word is onely a manuduction and manifestation of Christ that we should have the same before us as a Testimony and witnesse of Christ shewing what he is and what he hath done for us that we should conceive set and fasten our Faith therein and yet with the desire enter into the living word Christ and be our selves borne to life therein 54. None is a shepheard of Christ but he that hath Christs Spirit and teacheth from him no Art nor University makes one a shepheard of Christ unlesse he be capable of the office in Christs Spirit if he hath not that living and working in him then Man hath onely chose him to be a Carver and builder of the Great Babylon a letter changer a verball jangler and wrangler without divine understanding and knowledge for the Scripture saith the naturall man perceiveth nothing of the Spirit of God how will then he teach the way of God who himselfe understands nothing thereof 55. And Christ saith he that entereth not into the sheepfold by him viz. by the doare of his Spirit but climeth up some other way as by Art and Reason or by the favour of man into the same whosoever seteth up himselfe not being called of Gods Spirit to be a sheepheard of Christ for humane and temporall repute and Revenue's sakes he is a Theefe and Murtherer and the sheep hear not his voyce for he hath not Christs voice and cometh onely that he may rob and steale 56. But they say the written word is Christs voice yea it is indeed the Cabinet thereof viz. a forme of the word but the voice must be living which opens the same and likewise acts it in due motion as a watch-worke the Letter is as an Instrument thereunto as a Trumpet but there must be a true and right breath and aire which agrees with the air or tune in the letter 57. The word of the letter is a prepared * * * Or worke Instrument what kinde of Trumpetter takes it in hand to play thereon even such a sound it gives Is not I pray the Great Babel built out of this worke every one hath sounded the Trumpet of the Letter as his own Aire and Tone hath been in him and so it hath been approved and received by each Trumpetter and brought into a Substance and this same substance is the Great Babylon where evill and good is built into a building 58. But if men had not introduced any Exposition upon the Apostolicall Word and brought or contrived the same into other formes then the Instrument had remained Pure but the un-illuminated minde hath set it selfe up to be a master therein and bowed the same according to its own Imagination and well-liking for the humane pleasure hath thereon set it selfe and formed and expounded the same according to the Rule of fat Benefices for the Belly sake and worldly pleasures And thus the Spirit is extinct and 't is turned to an antichristian Order and Custome men have taken and formed the word as an Organ and so they have brought it into a fashion and custome that a man must play thereon and others must hear the Sound and tune which he makes and thus for the most part such Organists are onely used who strike the Organ from without and make a fine contrived and composed Peece which they willingly and readily heare but the Organ Soundeth onely as the Master t t t Or playes on it strikes it 59. But to this Christ saith Every plant which my heavenly Father hath not planted shall be rooted up also whosoever is of God he heareth Gods word Christ said the Son of man speaketh nothing but what he heareth the Father speake in him so likewise must a teacher of Christ heare the Fathers Spirit in Christ speak in him he must heare Gods Word in the Spirit of Christ in him as David saith I will hear what the Lord speaketh in me he must be a Temple of God in whom God dwelleth and from whom he speaketh being only an Instrument thereto for Christ said we will come to you and make our Abode in you also I will put my word into your mouth saith the Prophet also the word is nigh thee namely in thy mouth and heart heere the Spirit of God speaketh of the living Word and not of a Bell without a clapper 60. This the Spirit of Christ in his children doth teach and reproves the woodden clapper in the right bell which hath hung it selfe up to be a clapper in the Bell of the divine word and yet hath no power to make the Bell sound this Cain in his offring can by no means brook that one should tell him his offring doth not please God 61. He setteth forth himselfe with very faire glozing and glistering outside shewes and hath made himselfe such a brave glorious forme moreover he is chosen of the high schooles and worldly might thereto and if a mean Lay-man without humane calling should come thereinto as Christ was accounted for a Carpenters Son and offer to reprove such an High Priest in such great dignity Honour and Respect the same the world beleeveth not that it is from God that he is sent 62. The Great Beare thinketh presently this is onely a sheep which I will take into my mouth and devoure him what shall a sheep reprove me who am a Bear will a disesteemed sheep nullifie my Reputation and esteeme among men and dare to quetch at me I will soon rid him out of the way and so defile him that he shall not be known that he is a sincere and single-hearted Lamb of Christ and speaketh from Christs Spirit I will so wallow and mire him in the Dirt disgrace and scorne that he shall be held for a filthy Beast or a very defiled Swine 63. In the meane time I live in my delicious Dayes of pleasure and remaine Lord over Soule and Body but if the sheepling shall offer to stir and shew more then a sheepling of Christ then I will help the Butcher drive it to the slaughter-house 64.
that none could slay it 54. For Cain did not cry out onely for feare of the outward life but he feared that his right Eternall life might be slaine that his life should be wholly blotted out from the Face of God for he cryed also and said Lo thou drivest me out this day from off the Earth and I must hide my selfe from thy face and I must be a fugitive and a vagabond in the Earth and it will now come to passe that whosoever findeth me will slay me He cryed out for feare of being killed and was sore afraid and yet there vvas no man besides him upon the Earth save onely his Father Adam and without doubt his sister vvhom he tooke to wife 55. Cain feared the Spirits vvho had moved him to slay his brother that they would also kill him for he saith I must be hid from thy face now this was not in any externall manner but in an internall for God dwelleth not in the view of the outward eyes but in the inward Spirituall vision therefore God said whosoever killeth Cains internall life vengeance shall be taken on him seven-fold and he set the marke of the Covenant on his life so that no spirit in the wrath could murther it for he was a twigg out of the Tree of life 56. Although the Seven properties of nature in him were departed from their mutuall accord in each other yet he was not the sole cause of it for he had so received his life from Father and Mother in the divided property and therefore the Grace passed as vvell upon him as upon Abel except onely that Abel proceeded out of the other line but the Centre of the Soule was alike to them both but the motion in the Seed was unlike for they were the two types of the world viz. Cain the type of the Selfehood in the wrath and Abel the type of the resignation of life where from the Resignation another world springeth forth through Death out of the Centre 57. Not that Cain was borne to destruction but that evill awakened property in the dissimility viz. the Soule of the outward world brake forth forcibly in the Seed and tooke the Centre of life into its Power and therein God set a marke viz. his Covenant that the murtherers should not slay the Souls life 58. But if it should so come to passe that the owne peculiar will would give it selfe to the murtherers then the life of Cain should be avenged Seven-fold that is through all the Seven properties and the free-will which did slay the life of God which was in the Word John 1. should be rebuked and punished seven-fold through all the Seven formes of nature both temporally and eternally and this is the meaning whosoever killeth the life that is what free-will soever murthereth its life vengeance shall be taken on it Eternally in the Seaven properties of the dark vvorld 59. And in this place we are further to consider aright of the great mysteries for the Seaven properties of the humane Tree producing and manifesting the life of the Wonders of God had now Spread forth themselves even unto Lamech the Dominion of the world was novv wholly brought forth with Lamech in nature for Lamech was the Seventh man in the Root of the Wonders arising from the first Stock that is Adam was the first Abel belongeth not unto the Line of the Wonders but unto the Regeneration Cain was the Second in the Line of the Wonders Hanoch the third Irad the fourth Mahujael the fift Methusael the Sixt and Lamech the Seventh 60. Now Lamech did spring forth from Cains Root out of this Line of the Wonders of God and he was an honest upright man but was a a a Taken or beset environed with the Spirit of the Wonders and he Looked back upon the Wound and also upon the b b b Or Seale Signe of Grace in the Covenant and knew for certaine that even now the Spirit of the Wonders should be fully brought forth and manifested in the humane life whereby all Arts of the vvorld should be found out 61. And he saw also forwards how it would fall out in these Wonders of the world hovv his children would introduce his life which they should receive from him by propagation into a Babylon of folly and Corrupt the same and hereby also he looked especially upon the word whence the humane life was Sprung and how the life in the Spirit of the Wonders of the world would introduce it selfe into a seaven and seventy-fold word of Languages and Nations as came to passe at Babel and how the free-will of Nature would goe astray from the Onely God and be corrupt and that it should be avenged seven-and-seventy-fold that is every tongue and speech should be Avenged in the Anger of God and therefore because they would Corrupt Lamechs life which they received of him by propagation and this the Wrath of God would Avenge in the free-will of his children divided into severall Speeches 62 For the Spirit saw forwards hovv the free-will vvould give up and addict it selfe to Selfehood and Apostatize from the Onely God and âovv the Anger of God would Seize upon and confound the Naturall Spirit of the Wonders in man viz. the Soule of the outward world from whence the Great Babylon of Contention about Gods being and vvill vvould arise and this the Spirit said should be avenged seven-and-seventy-fold in Lamech 63. For this was a Seven and Seventy-fold Racha or Avengement upon the Word of the understanding in the humane life that out of one onely tongue out of one onely Speaking Word and vitall Spirit a Seventy and seven-fold tongue viz. a Confusion of the understanding should be made before the understanding lay in one Sound voice or Harmony but now the Racha came into it and Confounded and shattered it into Seventy and seven parts 64. For the humane vvheele of the Sound or understanding was turned round and the Ten formes of fire wherein time and Eternity doth consist did open themselves in every forme of nature which was seven times ten vvhich makes Seventy whereto also belongeth the Centre with its Seven unchangeable formes of the Eternall nature which is together seventy and seven 65. And herein Deare brethren lyeth the * * * Mysterium Magnum Grand Mystery if ye were not cloathed with the Garment of the Contentious Languages then we vvould be bold to declare something more in this place unto you but ye are yet all captivated in Babel and are contenders about the k k k Or Meaning Spirit of the Letter and yet have no understanding of the same yee will also be Doctors and learned Masters forsooth but yet ye understand not your own Mother-Tongue yee bite and devoure one another about the husk of the word wherein the Living word doth forme and amasse it selfe and ye neither desire nor understand the living word yee speake onely out of Seven and out of seventy
mother of the babylonicall whoredome is Arisen in the Kingdome of Moses among the Pharisees and in the Kingdome of Christ among the * * * Text The Letter crieâ or Literalists verball and titular Christians who do all Onely boast and gloriously set up themselves in the figure as an Idol and appear as if they were the holy spirituall Kingdome but the Cherub carrieth forth the Sound through their word as a consonant of the wrathfull Anger of God 23. And therefore they must contend about the Kingdome of Gods will for they have not the Spirit of the inward Spirituall heavenly Kingdome but onely the voyce out of the figure where Evill and good are in contest they have and use the letter but as an Empty unprofitable instrument as a figure of the spirituall Form for thus also the Spirit did represent it by the name Jared as a mixt Kingdome upon the earth whereby the inward spirituall new-born children should be exercised and proved 24. And by this form it did signifie and foretell how that the greatest part in this Spirituall Office would be taken in the Sword of the Cherub and that their Office would be cut off by the Cherub from Gods holinesse and given to the Spirituall Eternall Kingdome of the Anger 25. For as Lamech in Cains line took two wives viz. two wills and confirmed his Kingdome therein and at last brought forth or pronounced the Seventy and Seven-fold Racha proceeding from the Centre of nature even from the seaven properties upon the Murther of the free-will which would murther and slay his life in many even so likewise Jared carrieth two wills in his Nature's Name viz. One into Gods Love and mercy in the Covenant and the other into the Figure in which the Anger of God ariseth up and carrieth the abominable Idol the Belly-God along with it which is here deciphered and painted forth to the Life 26. And Moses saith further Jared begat Enoch Here the great and wonderfull gate doth open for out of Jared viz. out of the Kingdome of the wonders the Prophet must arise for the Prophet is the mouth of the Kingdome he sheweth what the Kingdome is and how it is taken and apprehended in the Evill and good and what the issue and end of all things shall be also he declareth and pointeth out the * * * Or the middle viz. what hath bin done and acted by the Turba in the wonder of Time Means how the Turba hath apprehended the life and denounceth severe and earnest Threatnings concerning Gods anger how the sword of the Cherub will cut off the false man or Prophet 27. HENOCH signifieth in its own Speech as much as a forth-breathed breath of the divine * * * Or Lubet good pleasure which hath in the time thus beheld it selfe with the out-breathing in a form which power of the forth-breathing doth again draw the formed breath into it selfe and doth onely give forth its Sound as a voyce of the Divine will and First it doth point at a Twigg springing from the line of the Covenant viz. out of the internall Priestly office out of the holy divine Lubet of the wisdome of God out of Jehovah the Spirit would comprehend the deepest Love in Jehovah in one Name and Word which is called Jesus but in the mean time it did thereby play in the Time of the Figure in the holy wisdome in the Line of the Covenant as with an internall hidden holy Kingdome which he would manifest in the fullnesse of time 28. Secondly it signifieth the power of the formed word viz. the Person or the Body out of the Limus of the Earth viz. of the heavenly part of the Earth intimating that this body should be taken into the holy word and translated from this earthlinesse as the light doth withdraw and swallow up the darknesse even so likewise the good part of the true humanity in Adams first Image * * * Text should or is to be shall be translated extracted or drawn forth by the word out of the earthlinesse and arise out of the earth which Enochs Translation from this world doth point out and signifie 29. Thirdly it signifieth and pointeth at the Prophet viz. the Voice of the Divine Lubet Note which did declare and set forth the Kingdome of Christ and also the Kingdome of the wonders in their future transactions and junctures of Time for the propheticall voice did manifest it selfe again out of the translation and did foretell and signifie out of the Essence of the spirit viz. out of the most spirituall Kingdome that is out of the Humane Angelicall Kingdome through the Souls spirit and then also from the whole Body of the Kingdome viz. from the nature of the wonders from the Limus of the earth and of the Stars I say it did set forth both from the spirituall and corporall Kingdome how the outward Kingdome of man should afterwards arise in this worlds-being and what should happen and come to passe therein This the inward holy omniscient spirit doth signifie * * * Or by through the outward viz. through the wonders of the pregnatresse or mother of the outward beings viz. through the Spirit of the outward world for the inward spirit did view it selfe through the formed wisdome of God and did contemplate and behold it selfe in the formed spirit of the wonders this the Name Enoch signifieth unto us 30. Now the Spirit in Moses doth further demonstrate and saith Enoch was 65. years old and he begat Methusalah and after that he begat him he continued in a divine life three hundred yeares and begat Sons and daughters Gen. 5.21 c. so that the whole Age of Enoch was three hundred sixty and nine yeares and being he lead a divine life God tooke him away and he was no more seen Here the vaile hangeth right before the face of Moses by reason of the unworthinesse of man and the Spirit signifieth very clearely in Moses if we had but the eyes of our understanding open when these Mysteries should be manifested or fulfilled 31. But seeing the most High hath freely granted us by his Counsell to understand this we will so far as we * * * As we ought dare somewhat unfold these Mysteries to our school-fellowes and shew the pretious Pearle unto the children and yet with all suffer a Bolt to lie before our description that the false heart shall not enter into it but we shall be sufficiently and fundamentally intelligeable unto those that are Ours 32. Moses pointeth in each degree in the Lines onely upon one person which he also setteth into the Line through which the Spirit of wonders goeth afterwards saith Moses and he yet lived such * * * Or so long a time and begat Sons and daughters of vvhich he saith nothing any further thereby he vvould intimate and signifie unto us the Spirit of the manifestation of the wonders of God in each
sixt time the Outward Jared falleth and with him that same Outward Building viz. the City Babel This Figure was thus deliniated in the Authors Manuscript and soe received by Abr von Somervelt 45. The Seventh Time begins with * * * Read the 35. quest of the 40 Quest. of the Soule Enoch viz. with the Propheticall Mouth who declareth the Secret wonders of God under all the Six times laying open what should Be and have been done and brings it selfe all along quite from under the vaile of Noah Abraham and Moses even into the Kingdome of Christ where this same propheticall Spirit * * * Or hath been is translated in Christs Spirit till the end of the Sixt time then he manifests himselfe in the Number of the Triple Crosse. When the Triple Crosse doth manifest it selfe then stands the Right Triple Crowne upon the Crosse and even then the Enochian Prophets mouth doth expresse and speak forth the Great wonders of the Triple Crosse that is he speaketh no more Magically viz. in Types and Parables but sheweth the holy Trinity in the figure viz. the Formed word of God in all visible things and revealeth all Mysteries within and without 46. And Even then is the time when Enoch and the children under his voyce do lead a Divine Life of which the first life of Enoch was a Type and then there is a blessed and Golden year till Enochs last translation comes and then the Turba is born which when it shall enkindle its fire the Floar shall be purged for it is the end of all time 47. Enoch begat Methusalah who was the man of the longest Age and was translated three hundred years after This intimateth and declareth that the Spirit which in Enoch did bring forth a twigg viz. Methusalah who attained the highest Age shall rule in the Last and highest Age of the world and in the mean while hide it selfe before that time and remain as it were Translated as Enoch was translated and was no more Seene 48. His translation was not a dying or a putting off of nature and creature but he went into the Mystery betwixt the spirituall and outward world viz. into Paradise and is the Propheticall Root out of the Stem of Adam in the line of the Covenant out of which Spirit afterwards the propheticall mouth spake 49. This spirit was translated in Christs Living voyce when it spake in the flesh and must be silent till the voyce of Jared iâ finished then he proceedeth forth again from his first root through All voyces viz. through the voyce of Noah who denounceth the deluge of Anger to come upon Babel and through the Stock of Noah and the whole forth-spreading propagation of his Tree through all the Lines viz through the * * * Through Hams Japhets and Sems-line Heathenish Japheticall and Semââ line and through Abrahams and Nimrods children in Babel through Moses and the Prophets and lastly through the voyce of the manifested Word in the spirit of Christ and revealeth the whole Mystery of the Tree of Knowledge of Good and Evill 50. For through his voyce all the fore-mentioned voyces of the wonderfull Lines whence the Kingdomes of this world have had their rise shall be changed into One voyce and knowledge and transplanted into one Kingdome viz. into the first Tree of Adam which is no longer called Adam but Christ in Adam All Nations tongues and speeches hear this Voyce for it is the first word whence the life of mankinde proceeded for all wonders doe joyne againe together in the word into one Body and that body is the formed divine word which at first with Adam did introduce it self into One Onely Stem and through him into a Tree of manifold boughes branches and fruits to the contemplation of the Divine wisdome in the wonders of the powers colours and vertues according to Evill and good 51. This High Tree doth disclose and clearly open it selfe what it hath been in time and what it shall be Eternally and in its * * * Disclosure or Opening· manifestation Moses puts away his Vaile and Christ his Parables in his Doctrine and then the propheticall mouth of this Tree of wonders doth expresse in Divine Power all the voyces of the Powers of the Tree whereby Babel taketh her End and this is a wonder and in this same wonder all Numbers and Names are made manifest and this no man can hinder 52. For that which is Lost in the Spirits of the letters shall be again found and the * Spirit of the letter shall be found again in the formed word of the Creation and in the Creation shall be found and known the Being of all Beings and in the Being of all Beings the Eternall understanding of the holy Trinity Even then the contentions about the knowledge of God his Being and will do cease when the branches shall know that they Stand in the Tree they will never say that they are peculiar and Singular Trees but they will rejoyce in their Stem and they will see that they are altogether boughes and branches of one tree and that they do all receive power and life from one Onely Stem 53. And Here Moses shall keep sheep and Every sheep eateth his owne pasture therefore observe it when this approacheth near to be fulfilled then Noah denounceth the Deluge and Elias brings the flaming Sword upon the false Israel and the Turba in the fire of the wrath devoures the wild Tree with its fruits and branches let this be told thee Babel 54. For as concerning Enochs Divine time our Speech is taken from us seeing Babel is not worthy of it and also shall not see it and likewise we must be Silent concerning the discovery of the Times of the Ancient whose Number shall stand open in the Rose of the Lilly CHAP. XXXI Of Enoch's Wonderfull Line MOses writeth Enoch begat METHVSALAH Gen. v. 21 this Name signifieth in the language of Nature as much as a * * * Or Out-going forth-proceeding Voice which intimateth and denoteth the Spirit of Enoch which voyce doth * * * Frame or comprehend form it selfe into a Body viz. into Nature and goeth forth in strong Might through the word and when the conceived or formed word is proceeded forth it doth then contemplate it self for the Syllable SA is a fiery glimps of Light and the Syllable LAH is the forth-proceeded Word which beholdeth the property of what kind of Ens it is wherein the word hath formed or comprehended it selfe the Divine Sound beholdeth it selfe in the humane Ens and Word contemplating how the free-will proceeding from the humane Ens hath introduced the Divine voyce or Breath into a form of the Spirit 2. Now saith Moses And Methusalah begat Lamech the Spirit did now put it selfe forth by Methusalah even out of the Ens into another twigg and called it Lamech viz. a Contemplation and beholding of the Great affliction and wound that the humane
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 â â â 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
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 and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
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
and intent of the heart would be set upon the Strong Holds the preferment power and Riches of the world 36. Furthermore it denotes that the Potent and Mighty of the world vvould build the Arke viz. the Service and Worship of God upon their Heart and Reason with Great Stone-houses and Churches and that these houses thus built up of Stone should be their God vvhom they would Serve in the Ark and they would wage war for the houses of Stone of their own contriving and framing and for their devises and Opinions therein maintained and contend about the figure of the true Ark and not consider that the Arke standeth upon their mountaine that God hath set it above them and that they ought to walke under Gods Dominion in humility and suffer the Ark to stand upon them and not usurpe unto themselves the Power of the holy Ghost or take it away and binde him unto their feigned Power and hypocriticall formes and command him to be Silent as they doe in that they cry with full mouth lo heere is an assembly of Divines here is the true Church of Christ this you must beleeve and doe This is the law and Ordinance of the Church no the Ark stands above them they are under as the Mount Ararat was underneath the Arke Christ is the Arke and not the Contrived Heaps of Stone or any forme of mans devised Worship or Opinion All Assemblies Congregations or Synods are under the Ark Christ and not above for the Arke of Noah placed it selfe above the Mountain to Signifie that the mountaine must beare the Arke we must bear the Arke of Christ upon us and have the Temple of this Arke within VS 37. Furthermore it denotes how the figure of this Arke viz. the * * * Ecclesiasticall Clergicall Priesthood Spirituall Kingdome upon the Earth would place it selfe upon the mountaine of power domination and lordlinesse and would rule with the Mountain in the Ark and take upon it selfe to meddle with the worldly Dominions and authority and bring the mountaine viz. the Power of the Secular Arm above the Ark whereas the Ark ought to stand upon the mountaine and Noah with the Covenant to remaine in the Ark till the Lord bid him come forth that is till Christ deliver the Ark to his Father 38. And Moses saith further At the end of forty dayes Ver. 6 7. when the Ark had set it selfe downe Noah sent forth a Raven to see whether the water was abated but the Raven flew too and fro till the waters were dryed up from off the face of the Earth The Raven denotes the earthly Man and shewes how that he would first put forth himselfe upon the Mountaine Ararat that is advance himselfe in his Selfe-hood and earthly lust and build up his Kingdome in the Second Monarchy 39. And though he came forth out of the Ark yet he would fly to and againe in the Kingdome of his Selfe-hood and not returnâ into the Ark from whence he departed in Adam and would onely be a covetous Muck-worm and a greedy devourer of fleshly temporall pleasure in his owne will and remain as the Raven and not returne to the Ark desiring to enter into it but minde onely to possesse the Kingdome of this World in Glory and State also it betokens that the Generation of this Raven would have the chief place preheminence and Government in the Second Monarchy like the Devill in the wrath of God as Histories witnesse that it so came to passe 40. Afterwards he sent forth a Dove from him to see if the waters were abated upon the Earth Ver. 8 9. but when the Dove found no Rest for the Sole of her foot she returned again unto him unto the Arke and he put forth his hand and took her to him into the Ark. This sets forth and denotes the figure of Gods children who soon after come also under the Government of the Ravens property and are brought into the Government of this world for they are also with Adam gone forth out of the Ark to behold and prove this Evill corrupt world and live therein but when their Spirit can finde no rest in the earthly dominion then they come again before the Ark of Noah which is set open in Christ and Noah receiveth them again in Christ into the first Ark whence Adam departed 41. Moreover the Raven betokens the sharp Law of Moses in the fiery Might under Gods Anger which bindes and slayes man and brings him not into the Ark but the Dove betokens the Gospel of Christ which brings us again into the Ark and saves the life for the Mount Ararat doth as an exact type and figure point out unto us the Kingdome of Moses and the Ark wherein the life was kept and preserved signifieth the humanity of Christ. 42. And he stayed yet other Seven dayes and againe he sent forth a Dove out of the Ark and it came to him about Evening and lo Ver. 10 11. she had pluckt off an Olive-leaf and brought it in her mouth and he stayed yet other seven dayes and let a Dove fly forth out of the Arke which returned not to him any more The Spirit in Moses sheweth by these Three Doves and the Raven which Noah sent forth out of the Ark a great Mystery which albeit he doth not clearly unfold yet for certain is couched therein the Raven doth also denote the Law of Moses in Nature which will remain in its Selfe hood and will not returne in true Resignation and Selfe-deniall under the obedience of God but will enter in to God by its own strength Power and wayes 43. The first Dove signifieth the propheticall spirit which arose under Moses viz. under the outward Law and offrings and pointed through the offring into the Ark of Noah and Christ this Propheticall Spirit went all along through the office of Moses it indeed flew under Moses but it tended again into the Ark with its Prophecy as the first Dove which Noah sent forth flew indeed into the world but came again into the Ark of Christ. 44. The Second Dove with the Olive branch which also came again to Noah into the Ark denotes the Word in the Covenant of Noah which came forth out of the holy Ark of God into this world viz. into our humanity and pluck't off an Olive-leafe in the World and brought it to Noah that is it pulckt off a Branch from our Humanity and took it into the holy Word viz. the Mouth of God as the Dove the Olive-leaf and brought the branch to Holy Noah that is to God the Father but that it was an Olive-leaf denoteth the Vnction of the holy Spirit that the same should Anoint the Humanity and bring it again with this Dove into the holy Ark. 45. The Third Dove which Noah let fly which came not again to the Ark betokeneth the Kingdome of Antichrist upon the Earth which indeed is flown forth with its Doctrine out of the
is the inward Kingdome of the inward Eternall nature must help for the Soul is of the Fathers property and this Japhet doth typifie and the Soules spirit viz. the faire Image of God in the light which did vanish or disappear in Adam and stood * * * Or in the Image typically in the Covenant of which Sem was the figure doth point out unto us the Sons property who should open the Covenant thus also we are to understand that the Father in his will who freely gave us the Son tooke on one part the Garment of our Sins Covering and this was typified by Japhet and the Son on the other part who covered our shame with the Fathers will and this Sem was a figure of 25. For if Christ shall lay the Covering Garment upon our shame then the Soule must help that is it must give up and resigne its will wholly thereinto and goe backwards with its will towards the Bosome of the father and not any longer parley with it selfe in its own will and knowledge how it goeth or will goe but so it must take the Garment in true repentance upon its shoulders and leave the other part upon the shoulders of Sem viz. unto the true Image of * * * Or God Christ which is the pretiouâ noble Sophia 26. Both these take the heavenly Garment and goe backwards to the Father and though they cannot see how they goe yet they goe in Faith trusting on Gods Mercy and turn away their eyes from the shame vanity and false will for going backwards and covering the shame in this place signifies nothing else but to Convert the Selfe-hood naturally going forwards in its own will and way and goe back againe into the ONE out of which the free-will departed and came into the monster or shame 27. Noahs drunkennesse signifieth that when Adam entred with his Lust and desire into this worlds property he became drunk in the beastall property and therein he uncovered his shame that is he disclosed and made bare therein the beastiall Lust now when this was done he stood before God in great shame and then the beastiall spirit in this Monster of false lust and poysonfull concupiscence brake forth and reviled the pretious heavenly Image and made it selfe Master 28. And thus Christ must in our Soul and in our disappeared and again revived noble Sophia cover the shame of our father Adam and his children for he would therefore not be borne of the Seed of man but out of the heavenly disappeared Ens and brought his living Ens of the holy world thereinto that so he might cover our monstrous * * * Text Seed Shame of the Soules property which Adams lust had uncovered with the heavenly Ens. 29. The corrupt nature which had opened it selfe now in Paradise went along in all men and though the Image of God was againe regenerate in the Spirit of the Saints as in a figurative forme untill the fulfilling of Christ in the flesh yet the monstrous Image was propagated all along in all in the earthly property 30. But being the First earthly world of the humane property was drowned in the floud and there the first Monarchies ceased the same figure did forthwith represent it selfe again in Noah and his Three Sons so that now the spirit doth here signifie from the very stock and root of the humane property how it should afterwards be viz. the Tree of man would in its properties introduce it selfe into boughes and branches that is spread forth it selfe into distinct Nations and Governments and that they would not all know the Onely God according to the light of his Grace and how that God would represent unto them the light of Grace in the Generation of Sem. 31. For Noah saith blessed be the God of Sem and let Japhet dwell in Sems tents by the God of Sem he meaneth the holy word in the Covenant intimating how the same would manifest it selfe and then the Japhites or Gentiles which lived in the light of nature should come to the light of Grace manifested from the Generation of Sem and enter into Sems Tents and dwell therein this did point at the Gentiles who before knew onely of the Light of nature but when the word did manifest it selfe in the Person of Christ with the gratious light of the Gospel they came into the Light of grace 32. And even here Ham viz. the fleshly lust-spirit must be in its own property and selfehood a servant among the children of light for the children of God doe compell him to servitude and keep him under and take away his reviling scorning will for the spirit of Ham which Noah cursed doth intimate how this Hams spirit would be great upon the Earth and goe on onely in its own proud monstrous and beastiall knowledge and scoffe at the children of the light account them fooles because they hope upon something else which they doe not outwardly see 33. Thus the spirit in Noah pointeth out unto us three Sorts of men first it signifieth the children of faith who nakedly and meerely looke upon the hidden light of Gods grace and have the same shineing in their Hearts 34. The other would look upon the light of Nature and Reason and would endeavour to fathome and search out the hidden light by the strength of reason and that they would therefore contend dispute wrangle and jangle and bring forth many wonderfull strange monsters and Conceits out of the light of nature and set them up for Gods or Gods light as it hath so come to passe among the Christians and Gentiles 35. The Third Sort would be of Hams nature and Generation and know neither the light of nature or grace but walk as the Beast and be onely Titular verball praters and litterall children and moreover mockers scoffers and fleering Apes who would also be called the children of God but their knowledge would be onely of the externall Stone-Church a meere custome and verball round of a * * * Or Divine Service as they call it Service of God where the mouth would use indeed the Name of God but the heart would onely bring forth a beastiall spirit to earthly pride lust and pleasure 36. Thus the spirit of Sem Ham and Japhet would dwell together in one Congregation Sems generation in faith hidden among the Japhites as a poor disesteemed contemned abject people but the tribe of Japhet would set forth themselves with great plausible words with great and huge ostentation of Gods Service but yet it would be but as an hypocricy and seeming holinesse proceeding from the light of nature but Hams linage would be full of gluttony and drunkennesse scoffing and reviling and they would mock at both viz. the children of the Caine-like seeming holinesse and also at the children of the true light and would live as the wilde brute beast and yet in their Swinish life would be children of Grace by an outward appropriation or
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
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
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
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
Opinions of Gods being and Essence and therein consists the Confusion viz. the Mystery of the great Babylon concerning which the Spirit of God did prophecie and declare out of the propheticall root both out of the Line of Christ how Christ should come to restore and remedy the poore captive soule and regenerate its right true life and also out of the Turba magna how this Beast together with the whore should be cast from the face of God into the fiery furnace 30. With this whore of Selfe all the false Spirituall * * * Clergicall and Ecclesiasticall ones or priesthood have cloathed themselves who set up themselves to be Teachers of the mystery of Gods Kingdome without Gods Spirit they have externally covered themselves with the propheticall and Apostolicall word and pleaded the Testimony of the Bible but they have introduced their own sense out of the Whores Ens thereinto and have hung in their heart to the babilonicall fleshly whore and have not understood the Propheticall and Apostolicall Tongue in its Sence 31. They have spoken from the sence of their owne beastiall selfe-hood through the propheticall and Apostolicall word and have brought and used Christs words to their own selvish babilonicall Harlottry and committed whoredome and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver Gold and pretious stones and also with worldly dignities Honours favour and riches 32. After these men have run and have even adored and esteemed them as Gods falling deeply in love with their Bastard although their hearts have never agreed or stood upon the onely true ground but have been at variance with each other and this is that of which the Prophet Daniel speaketh saying * * * Daniel 11. they shall honour a God whom their fathers knew not with Gold Silver and pretious stones and unto those that help them to strengthen their strange God * * * God of forces Maozim they will divide the Land for inheritance this whole chapter doth belong hereunto 33. Now when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth and what it was under Moses and among the Gentiles then we finde very clearly that among all Three it is of one property and so also among the Turks and present Jewes every Nation builds it out of its own materialls for in the Right universall Sensuall tongue if it be manifest in one we are altogether but one onely people and Nation even from Adam 34. But the very cause that we are divided and brought into Opinions is by reason of our Master-builders and founders viz. of the high schooles Priests Popes Bishops Doctors also the Rabbies and Masters of all nations who are set as work-men to the building of the Towre all these have judged from their owne Language and naturall understanding viz. from their conceived and formed sensuall tongue from the outward letter and have indeed neither known God or the Light of nature but have been blinde and dumb as to both both the Jewes and Gentiles and also the Selfe-made Teachers of the Christians 35. Whosoever have run devoid of Gods spirit without divine understanding either among Jewes and Gentiles Christians and Turkes they have built onely this Towre in their own essence and the same is even a Towre of the great wonders of God of divine Contemplation both according to light and darknesse life and death joy and sorrow 36. Not that we are to understand that this Towre is not at all profitable before God it is even the great Mystery of Gods manifestation according to Love and Anger as God hath created out of the great mystery all manner kindes and sorts of Beasts Birds Wormes Trees and Hearbs evill and Good and that all to the manifestation of the Great wonders thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue out of the multiplicity of the properties and introduced them into a Substance for its Growth and glory viz to the great Harvest of God where each property of Love and Anger Light and darknesse shall reap in it s own fruit and every thing shall possesse its heaven in it Selfe in its own formed and conceived Ens out of the onely word of God which hath given forth it selfe to every life even unto every life and Being according to its own proper quality and vertue according to and out of its Principle as an universall word to the glorious manifestation of Eternity 37. Now when we further consider of this Beast with the Whore what it is in it selfe within and without then we finde that it is the formed compacted word of the spirits of the Letters for men are all of one onely property as to their life all are begotten out of one flesh and Soul and have all but one onely kinde of life as a Tree in many boughes and branches where the boughes and twiggs doe not perfectly and wholly seeme alike or the same in forme but all have one onely Sapp and vertue so likewise the creature of mankinde among Jewes Christians Turks and Heathens 38. And the onely difference is this the spirits of the Letters in the formed word do sever us in the understanding else we live all alike in the four Elements and eat of the fruits of one Mother and remaine in her when we dye to this outward life 39. The compacted Sensuall tongue which is divided in the spirits of the Letters doth confound us and make us to erre so that we doe suppose we are strange one to another and yet we are all but one onely Tree which the Devill hath poysoned with his desire in Adam so that the equall Temperature or Accord was brought into distemper and discord whereupon the spirits of the Letters were variously made manifest so that we speak from many speeches that is we have introduced the powerfull word of God into the multiplicity of the divided properties and have made in each tongues property a Selfehood or a Self-ish desire to arrogation self-apprehension and assumption 40. Hence arise the contrarieties differences and * * * Text Images Opinions in that we have introduced the unformed word into the forme of our owne selfe-made Image now we contend and strive about these Images and conceits and every one supposeth his own to be best and when we bring all these Images and severall Semblances again into one Language and Speech and mortifie them then the Onely Quickning Word of God which giveth power and life to all things is again manifest and strife ceaseth and God is all in all 41. Therefore we say as we have found it in the Grace of the One that all mens Imaginations opinions and Knowings of God his being and will without the divine light or * * * The undoubted Unction of the holy Ghost illumination of the Spirit are this same whores Beast which is flown forth and arisen from the
viz. in Images of the darke and outward world where their Images were trimmed up and set forth in the glory and light of the outward nature wherein evill and good are mixed together to the contemplation of the wonders of God according to Love and Anger from which ground the Heathens understanding with their Idolls did arise and spring forth 8. For the understanding of the spirits of the letters did bring it selfe into the formings of many speeches and in those formings of Selfe the Images were brought forth in the understanding wherein the outward nature did behold it selfe and also the Devill did from Gods wrath introduce his Imagination and desire into men thereby to lead them from the true understanding into Images so that they did not know the True God 9. For all the Oracles of the heathenish Gods doe take their Originall out of the outward and inward nature of the darke world as a Figure or understanding of the Soule of the outward and inward darke world like a peculiar Selfely God understand a Nature God for as the Sensuall tongue was become such a Nature-God and understanding which did play the hypocrite with it selfe and formed the Images in it selfe so God suffered it to be that nature did likewise represent it selfe to them as a God in the Oracles and spake through the Images 10. For the Heathens worshipped the Stars and foure Elements being they knew that they governed the outward life of all things their understanding of the Compacted Sensuall tongue viz. the Comprehended word of the understanding did also enter into the formed Compacted and amassed word of nature in them and one understanding moved the other viz. the humane understanding in their desire moved the understanding in the Soule of the outward world viz. of the expressed and formed word out of the inward darke and fire-world and out of the astrall and elementall world in which Soul the meaning of the Sphere of Time is in the understanding 11. Through which understanding of the Soule of the outward world the Propheticall Spirit hath signified from the Spirit of God how the formed and expressed word of nature and time should afterwards bring it selfe into formes of pulling downe and setting up among the Nations viz. into the building and rearing up of Kingdomes and of their destruction and ruine in which Soule of the outward world all things stand in time limit measure and weight like to a clock or Horologe of which the Scripture speaketh much 12. From this Soul viz. from the Horologe of the understanding of nature the Heathens were answered by their Images and Idolls viz. through the Sense of the Astrum which their faith that they powerfully brought thereinto did move and stir up 13. And not wholly by the Devill as the Calves eyes judge who know nothing of the mystery and say onely Devill Devill and know not what God or Devill is they are themselves Idolls and men-Devills and serve their Image-God Maozim and Mammon in selfe-hood and are as much counterfeit Images and Idolls as the heathens were 14. And they have at present made the Turba in them a false God which will even bring the Deluge of fire upon their Necks of which they have no understanding or faith and say continually there is no danger a brave time of Reformation whereas they have brought the Horologe of nature to its set limit to destruction for the with-held Spirit of the wonders is at the end and limit of its imprisonment and manifests it selfe out of the great Horologe of the inward and outward nature with the mentall tongue through the Sensuall compacted tongue and this is a wonder which none can hinder 15. Now as we are to understand and consider thus of the Sensuall compacted tongue of the formed understanding of the Gentiles who were of Hams and Japhets generation the like also we are to understand of the mentall yet compacted tongue in the Covenant which in the manifestation of it from Sems children and generation fell upon Abraham where after the floud the first spirituall holy Oracle did open it selfe out of the mentall tongue of the five vowells out of the holy Name of God viz. out of the holy fire of the Love of God through which fire the divine voice was made manifest 16. And we see very excellently and fully how the Spirit in Moses doth intimate and declare it in the Geneology even in the Names how all the â â â Read the 1. Question of the 40. Questions of the Soule Ten formes of fire viz. the Ten properties of the holy tongue * * * Of or producing the fire-life to the fire-Life understand to the fiery Tongue are set forth in the Names of the children of Noah even unto Abraham 17. For in Abraham the Spirit of the fiery tongue viz. of the holy understanding of the mentall tongue did open it selfe out of the Covenant and set forth also its figure out of its compacted formed mentall tongue viz. the circumcision and the Offerings or Sacrifices which figures did all point at Christ who should open and unloose the band of the mentall tongue to the divine understanding and againe enkindle the light of Grace in Love even in the formed word in the Letters of the Sensuall tongue and destroy the Beast of the formed tongue in which the Devill sported and set himselfe therein as God 18. This Guest the holy flaming Tongue viz. the Spirit of Christ did drive forth in the opening and manifestation of the Covenant and took possession of the Throne of Prince Lucifer in the humane property in Gods children 19. Moses setteth down ten Names from Noah to Abraham in the line of the Covenant viz. Sem Arphaxad Salah Eber Pelegg Regu Serug Nahor Terah Abram and he sets down very wonderfully that Terah begat three sons viz. Nahor Haran and Abram this is even a type of the three Principles intimating how all three should be opened in this holy flaming line of the Covenant through the holy fire and be Severed from Vanity and how the whole man should be borne anew and formed to the Image of God through the holy fire in the Covenant as indeed the names of the three brothers doe represent and hold forth so much in the tongue of Sence if a man doth but introduce the true Mentall understanding thereinto then he seeth it in the forme of the composed spirits of the Letters which although we could well give an hint of yet the un-illuminated reader would not understand it but to our School-fellowes we need not decipher it they have it already in the understanding 20 By the Ten formes of fire I understand first the formed word in the Seven formes of nature 10. Formes of fire and the Eighth ninth and tenth formes are the inward world which is unformed viz. the Eighth number is the fire of the Eternall nature of the divine manifestation also the Strength and Omnipotence which at
88. For as the Angel came to Ismael being yet in the wombe when his mother fled from Sarah and did enrich him with a blessing and worldly Dominions and bad the mother with the child return to Sarah Thus likewise when the Eastern Countries entred again into the mothers wombe with their knowledge of Religion God gave unto them in the kingdome of nature power and authoritie over the Princely Dominions of the world for to possesse and rule them under the light of nature till its time and then they shall come in again with great joy and with great humility to Abraham viz. to Christ. 89. And not in the form of the Babylonicall formall litterall Christendome in their invented and contrived Orders which are onely * * * Verball outside letter Christians so that a Testimony or some outward footsteps of Christ and his Kingdome have still continued upon the earth but they shall be born in spirit and in power for they are the lost Son which is wandred away from the Father and is become the Swineheard 90. But when the Angel shall bid them return they come in the humility of the lost Son returning to the Father and then there will be Great joy celebrated by Christ and his Angels That the dead is made alive and the lost is again found and the true Golden Jubilee-year of the Marriage of the Lamb ariseth up among them 91. And albeit the Elder Brother who hath continued in the letter doth grumble at it in respect of the different form which he hath made to himselfe for the most part for his Belly and Honour yet they are not moved at it they are merry with the father 92. Now then if we truely compare * * * Painted counterfeit Christendome and the Turkes together and look upon them a right then we see that they since the Turkes departed from them have been but one people before God in righteousnesse and holinesse with different names 93. And they are the two Sonnes * * * Mat 21.28 to one whereof the Father said Go and do this and he said yea but did it not and to the other also do this and he said no but did it which doth so highly advance or set forth the Turkes in the kingdom of nature which the blind Christian world doth not understand 94. Not that we justifie the Turkes and say that they should remain in their blindnesse no but to the * * * Painted counterfeit verball Christians we declare that they are alike with them before God in that they are as blind as to Christs Kingdome as the Turkes as it plainly shews it selfe in that Christendome is full of strife and contention about Christs Deity and humanity and abominably prophaneth the holy Name in his humanity and use it onely for a form and custome to swear and Covenant by also to Idolatry and hypocrisie and are gone from the Sword of the holy Spirit unto a bloud-thirsty confounding Sword wherein is nothing but contending and contemning one another and the whole Titular Christendome is turned into meer Sects and Orders where one Sect doth despise and brand another for unrighteous and thus they have made of Christendome a meer murthering Den full of blasphemies about Christs Person and have bound the Spirit of Christ in which a Christian should live in deepest humility to the Formes and Orders of Disputation and have set foolish Reason to be a * * * Or to judge what the meaning of the Holy Spirit is in the Scripture master of the understanding above Christs Kingdome 95. But ought we to speak so of Christendome and the Turkes as if they were alike Thus we say The Turke is openly an Ishmalite and a mocker of Christs humanity and holdeth him not for the Son of man and God too for he understands not the heavenly Ens in the Person 96. But the Sects of Christendome do indeed cover themselves with Christs Mantle but do attach him in his humanity and Deity and revile him in his whole person tear and rend one another with words and swords about his person the one will have it this way another that way every one will be master over his words and spirit and deâide Christ in his members and are as revolting rebellious and fugitive Ishmalites as the Turkes and live in their selfish will and serve the kingdome of nature in their Self-hood and worldly interests and pleasure 97. A Christian should be dead with Christ to selfe and be risen again in Christ and be born anew of Christ and put on Christ that so he might be a Christian in Christ in the spirit and heavenly flesh of Christ according to the internall spirituall man 98. But instead hereof men have put on âabel and the Antichrist and do boâst themselves of their Ordinances and of the divine Orders in the performances of devout duties in lip-labour and much prating And in the Stone-houses of the Churches Cathedralls and Cloyââers of Christendome where indeed they do counterfeit somewhat of Christ seing that they there read the writings which the Apostles left behinde them but afterward in their Preaching for the most part they foist in the Kingdome and Government of nature with brawling and disputing and spend the time with disputing confuting and contending about Sects and their different mentall Idolls and Opinions in so much that one party is brought wholly to condemne another and the Eares and hearts of the hearers are so infected with Gall and bitterness that one Sect willfully opposeth another and cryes it down for devillish whence nothing but warres and disdainfull provocations do arise to the desolating of Countries and Cities 99. Thus they are alike before God and lye as it were shut up in Hagar in the dead Reason except the true Children of God which verily are here and there to be found among all Nations and Sects but wholly simple and despised also covered under Christs Cross to the Reason-wise world 100. For as the four Elements receive the powerfull influence of the Sun and we see in the Substance the body but not the Sun although it worketh therein so likewise the Spirit of Christ is hid in the children of God but as an hearb springing from the earth doth by the vertue of the Sun put forth a fair Blossom and fruit so also Gods children out of their disregarded form oâ homeliness to the lewd worlds or prating hypocrites eye do bring forth the fair fruits of humility and piety CHAP. XLI Of the Seal of the Covenant of Circumcision and of Baptisme WHen God had made a Covenaant with Abram and blessed him Gen. XVII and made him a father of many Nations which should be blessed through him viz. by Abrams Blessing in the Covenant then he gave him the Seale of the Covenant viz. the Signe and the Figure upon what Ens the blessing passed and shewed him in this figure what in man should Inherite and possesse the
found Grace in thy sight passe not away from this Ens of faith viz. thy servant 11. For Abraham was now in the Spirit and spake from his faith 's Ens in Christs humanity and before him stood the Type and Image of Christs Deity and said in the great humility of the humanity of Christ Let a little water be fetched and wash your feet this is the great humility of Christ who washed his Disciples viz. his childrens feet as these three men here were washed signifying and pointing out that Christ should wash with his bloud the feet of Gods children who should be born of these three men viz. of the Trinity of the Deity whereby they might come to God 12. And he had the three men rest under the tree This now signifieth the tree of life under which Gods children should sit down and then he would bring them a morsell of bread to refresh and comfort their hearts and afterward they should go that is when Christ hath washed his childrens feet with his bloud whereby they are able to go to God viz. the holy Trinity then he giveth them a morsell of Bread that so they may recreate and Strengthen their hearts that is he giveth them the bread of life viz. his heavenly flesh for food so that they wax strong and are able in the divine Power to go from Abrahams earthly âent through this world in Gods Anger to meet the Lord and bow themselves before him as this figure signifieth 13. An he saith further For yee are therefore come to your Servant understand it thus the holy Trinity was here at this time represented in an Image of our humanity and Abraham stood in the type of the humanity of Christ even as Christ and his children are in reference to each other the holy Trinity leadeth the children of Christ in the divâne drawing to the humanity of Christ and now these three men stood there in Our stead before Christ viz. before the figure for the Father draweth them to Christ and through Christ * * * Or in to the Father they are washed and atoned in Christ therefore now said Christ to the three men which God represented to him in his person even Therefore are yee come to your Servant 14. For Christ must be our viz. these three mens servant and God bringeth his three men viz. us who approach unto him in himselfe viz. into the will of the holy Trinity unto his Servant the Man-Christ that so he may wash and feed them and then they are able with boldnesse and confidence to come unto the holy Tri-une Deity 15. And the Men said to Abraham Do as thou hast said that is Christ offereth himselfe to his Father viz. to the Three-One God for a Servant understand the word which the Three-one God did in-spire into Adam concerning the bruiser of the Serpents head offereth it selfe for a Servant unto the Three-one God viz. unto the children who should possesse the kingdome of heaven now the Tri-une God saith Do with these thine and my children as thou hast said that is with these children which are now set before thee for they shall be Angels and thou shalt thereunto help them for I am therefore come in them unto thee now do as thou hast said 16. Here God fully gave the man-Christ to accomplish the Consummatum with them as he had said and the whole entire excellent and holy figure of the new-birth is therein emphatically and lively set forth and it shews how the holy Trinity doth delight it self with figures concerning the Word incorporated and inspoken into Adam and now opened in Abrahams Ens of faith and sets it forth with types and playeth in figures with this Christ who was to come where God representeth the person of Christ in Abraham and the children of the new birth whom Christ should beget anew in the person of the three men viz. in the Three-one Deity which bringeth them through Christ into it selfe and placeth them in the Angelicall Quire as these three men did appear in the form of three Angels and also in the person of the holy Trinity signifying that the holy Trinity would dwell in these Angelicall men and that they should be the Image viz. the manifestation of God 17. Abraham commanded to take three measures of fine Meal and to knead it and bake cakes that the men might eat what doth this mean these three men had no need of any such eating it is the figure of mans regeneration the three measures betoken the three Principles viz. the three worlds in man the fine meal pointeth out the heavenly humanity viz the divine heavenly Substantiality that this heavenly and divine * * * Or Essences Substantialities property should also be kneaded mixed with ours disappeared in Adam and a divine Cake viz. sweet bread for food of Gods children should be baked thereof understand in the fiery heat 18. When Christ stood in the fire of his Fathers Anger viz. in hell then these sweet cakes were baked for Gods children which they should eat and the three measures are now the three worlds viz. the whole man without the Serpents and beasts property which shall be mixed with the divine Ens into a * * * Or Batch lump and cakes baked thereof this is now Christs flesh which he hath joyned or mixed with our humanity and giveth us now the Sweet cakes thereof to eat viz. the heavenly flesh here the Holy Spirit did play therewith in the figure 19. And Abraham ran to the Herd and made ready also a calfe tender and good that is he gave it to his young man to dress it O thou wonderfull God! how much doth simplicity please thee how plainly and simply dost thou represent the great mysteries unto us I thank thee that thou shewest me unworthy man such things wherein the whole world is blind O God open thou their eyes I pray that they may see and turn unto thee and enter into humility 20. The tender Calf which was made ready for this Meal is the Limus of the earth viz. the outward man which is before God as a Beast understand it is a * * * Marvellous or wonderfull wonder-Beast like as the whole outward world before the divine understanding is onely as a beast wherein God formeth himselfe with the holy spirituall Ens into an externall Body to the manifestation of his deeds of wonder both of Love and Anger which figure of the outward world viz. the divine Beast shall * * * Note What shall arise at the Resurrection not be wholly turned into Nothing but the vanity onely shall be separated from the Good into the kingdome of darknesse 21. In like manner God will not wholly cast away the divine Beast on man which indeed dyeth heere but onely the introduced Serpents Ens and the vanity of the dark worlds Essence the divine wonder-Beast which is the Servant of the divine spirituall Image and
in the sleep in Adams fall and shall remain in the Judgement and be changed again into its first matter out of which it was created it is not condemned into the Abysse but it shall passe into the mystery viz. into Sulphur and Mercurius which * * * In Mysterio Magno in the Grand Mystery is a Salt-spirit viz. a cause of all corporality as it shall be mentioned hereafter concerning Lots daughters who for this very cause were to be gotten with child of their father 38. Thus understand the figure farther internally Lot baked cakes of unleavened dough and made them a feast and they did eat Now the Angells do not use any such food but they were onely formed Angels in an Angelicall shape for Abraham and Lot also called them Lord it was Gods judgement and truth 39. This Feast was eaten in manner as the Offrings of Abraham and Moses as is before-mentioned for the wills-desire * * * Amasseth conceives formeth it selfe therein into a Substance God eateth onely the word of the will but the food is consumed in the outward spirit in which it is wrought 40. For Lot his Faiths-desire was the divine food of these men but with the feast which Lot gave them out of his good Love-will Lots will was formed into a Substance that so he might be preserved in this judgement outwardly as to the earthly life and inwardly as to the will of faith 41. For these Angels did eat of Lotts food as if they had eaten of his Body and Spirit which was therein apprehended in manner as it is to be understood in the * * * Or Sacrifices Offrings as is before sufficiently explained concerning the * * * Or Sacrifices Offrings of Cain and Abel for the unleavened cakes were or did signifie the informing or Impression as may be seen every where in Moses and they denote the Body of Christ whereinto the Imagination of God entered as into a Type and yet was onely conceived or apprehended in the Faith Vers. 4. 42. Furthermore the Spirit in Moses saith And before the men lay down the men of the Citie Sodom came and encompassed the house round about young and old even all the people from every quarter and called for Lot and said unto him where are the men that came in unto you the last night bring them out that we may know them 43. This is now the figure as it is before-mentioned the Judgement after that it had bound it selfe with Lott in the Feast did now penetrate and presse in the probation of their Essence and Being into All that they came peâmeâ on heapes running as mad enraged people driven forced and compelled to the Judgement 44. For the zeal of the Lord which longed after them drew them to it selfe it hungered earnestly to devour their vanity therefore they run altogether young and old and would know the Mouth which hungered after them for they in their blindness know not what they did thus the Anger drew them to it selfe 45. And Lot went out unto them at the door and shutt the door after him and said ah I pray dear brethren do not so wickedly I have two daughters which have never known man let me I pray you bring them out unto you and do with them what seems good in your eyes but unto these men do nothing for therefore came they under the shadow of my roof but they said Come hither thou art the onely stranger among us and thou wilt rule well we will deal worse with thee then with them 46. Here the ground of their Sin is finely deciphered and laid out in its colours wherein their cry was come before God as namely Uncleanness Lasciviousness Tyranny Self-willed perversness and the greatest of all was the Contempt of God for Lot had told them of the punishment which God would bring upon them and then they said Thou art the onely Stranger among us and wilt go about to rule and judge us we will yet plague thee worse then those to signifie that God had before sent them warning by the Messengers of his mouth and that they had onely plagued and contemned them therefore they said also to Lot wilt thou govern us with thy Threatnings and contem and nullifie our workes we will serve thee worse then them 47. For when they understand that Men of God were come in unto Lott who threatned them with ruin and destruction they made an uproar against them and would kill them as the mad blind world hath alwayes don when God hath sent them Messengers who have rebuked and reproved them then the Babylonicall Whore hath cryed out run run there is a new Heresie which would teach us other Doctrine and reprove our way which we go in 48. Thus it was here the selfefull rebellious Devills-will in his Serpents Ens would be uncontroulable unreprovable and Being these men were come they cryed out * * * Murther Mordio and said there were false Prophets and Teachers come to rebuke and contem them as the Babylonicall Whore hath alwayes don for shee will not hear what the Lord speaketh through his children but that onely must be accounted Sacred which ãâã speakes from the Serpents Ens. 49. This Whore hath covered her selfe with the Literall Word and gives forth her selfe for Holy and boasteth much in a Strange Attire but her heart is onely Sodom and Gomorrah when she seeth these two Angells come from Abraham that is from Christ to her in her Sodom and Gomorrah and lay open her shame then she makes the whole City of an ãâã with a cry of murther so that all people young and old come running together and think that there is some strange wonderfull Beast arrived 50. TAnd when they can perceive no new strange thing in Gods Messengers and hear that they do onely Teach and reprove then they think O! Our Minister and our Pastour calls him a new upstart an Heretick and false Prophet there is a fool and a frantick fellow sure enough he is worse then out of his wits and they begin to wonder at him like birds at an Owl and assault him and his house his wife and his children with scorn reproach and contempt as the Sodomites did Lot every one thinketh that he doth well if he can but Jeer and revile these Messengers 51. And although he knows no other ground or reason in the world but onely that the * * * Or Some noted Minister high Priest who hath put on the whore of Babylon doth set him at nought yet he is very raging mad and suffers a false wind viz. the spirit of the Babylonish whore to drive him and raveth in misunderstanding as here the Sodomites did who both young old smal and Great do force upon Lot and the two men which were come in unto him that they might know them That they might plague them scorn revile and reproach them for thus the Anger of
God doth drive it selfe into a fire for its own enkindling And thus mad also must the people be when the punishment shall come that they must all make up the measure of their iniquities 52. And we will not hide from thee thou unclean lascivious rebellious self-willed lewd Idolatrous murtherous Babylon full of all vices sins and abominations that now also these two Angels viz. Gods truth and judgement are come into thee and declare unto thee now at the end of Enochs Seal which was hidden but at present is opened in its sound and voice thy destruction and overthrow for the Time of thy Judgement is at hand and behold thy selfe aright and observe it very narrowly thou hast at present cast scorn reproach and contempt upon Lot and the two Angels as the Sodomites did and therefore thy punishment hangeth over thee and observe it when the two Angels shall carry forth Lot under the opened Seal from thee then the Day of thy destruction is at hand which now thou wilt by no means beleeve but must be forced to finde it so by sad and wofull experience saith the spirit of wonders 53. We may see very fully what was the Sodomites vice and great Sin the cry whereof was come up before God for Lot would bring out his two daughters which were yet virgins unto them that so they might but cease from the raging uproar against these Angelicall Messengers for he knew well enough that they were wholly drowned in uncleanness if so be they might satisfie their desire 54. The inward figure in the spirit giving us to understand what Moses doth hereby typifie is this The judgement begins at the house of God as here in Lot the children of God must be first brought into judgement and proved if there be children of God in any place which may withhold the Anger so that the punishment may be kept back then the spirit taketh the children of God and proveth them in the same vice and sin of that City or Country to see if they be capable of the same lewdness 55. Lot must set his two daughters with entreaties into judgement he would give them to the unclean lascivious people to be tryed for that which he said was so directed by the Spirit which had the two daughters of Lot in the judgement and had brought the Proba or Tryall into their Essence and hereby signified and layd open the sin and shame of the City viz. that they were onely unclean Harlots-beasts 56. But when these two virgins were not capable of this vice the spirit viz. the two Angels defended them understand Gods truth protected them from the judgement of this people and also from the sin of uncleanness for Lot did not speak so of set purpose as if he would suffer his daughters to be defloured and defiled but the Spirit did set forth its figure 57. And know for certain that this first book of Moses was written wholly from the Prophecy of the Spirit intimating what each Act or sentence of the History holds forth in the figure and whosoever will read and rightly understand these Acts of the Patriarchs he must modelize or represent in his minde the old and new man and set Christ and Adam one against the other and then he may understand all and without this he understands nothing hereof but a child-like History which yet is so rich and full of Mysteries that no man from the cradle unto the longest age is able to express them although he had obtained the knowledge and understanding thereunto in his childhood and we in our gifts do also give but some glances and hints thereof albeit we have obtained the apprehension and meaning of them from the gift of God yet we cannot express all and the world were not able to * * * To understand or apprehend it aright V. 9 â0 11. receive it 58. And Moses saith The men of the City pressed sore upon the man Lot and when they drew near together to break the door the men put forth their hand and pulled Lott into the house to them and shutt to the door and the men which were before the door of the house were smitten with blindness both smal and great so that they wearied themselves and could not finde the door 59. This figure was * * * Acted or don atchieved thus externally so that they were thus blind with visible eyes and could not see the door and did no hurt neither to Lot and the two men with him or his house either but in the spirit the figure stands thus 60. When God sendeth these two Angels viz. his truth and judgement into a mans spirit viz. into the house of his heart as here it came to passe in Lott in whom also the spirit viz. Gods truth and judgement was manifest and therefore he rebuked Sodom for which cause they did encompass him about to slay and murther him then the Judgement passeth first upon this man who is represented unto the Sodomites as if he were a fool whom they must vex plague and perplex and they also do without intermission revile and rail at him and condem him for false 61. But he must reprove rebuke and teach them and he hath no externall protection of man they all cast the dirt of their mouths upon him and they that should hinder it do but laugh at it let him look where he will he hath no Deliverer then supposeth the common people God rebukes and punisheth him on this wise 62. But these two Angels are with him in his Heart and stand in his person as in their vessell and instrument even amidst the enemies but the common people do eagerly labour and bestir them to destroy him and his house 63. And when it comes to the tryall in earnest then these two Angels do putt forth their hand upon the wicked malicious mens heart and strike them with blindness that they are confounded and know not how they should gett * * * Or ãâã by this Lott and the two Angels one casteth forth this another that one saith he is honest another reviles him and saith all evill of him so long till they cannot finde the door wherein they would break in unto him and do him mischiefe for these two Angels do shutt him up in themselves that they cannot see the door of Revenge as may be seen here in Lot how God doth deliver the messengers of his mouth and hides them from the enemies and this * * * Vnderhand the Author Pen hath so found it by good Experience Vers. 12 13. 64. And these men said unto Lott hast thou here any besides Son in law and sons and daughters and whosoever belongs unto thee in the Citie bring them out of this place for we will destroy this place because the cry thereof is waxen great before the Lord who hath sent us to destroy it and Lot went and spake to his Sons in law * * *
with his daughters to go out from Sodom and the other hath the Severe judgement and hath now at last sifted thee and turned thy inward Signature outwards and set it before the Lord and thy * * * Thy Cain like crying for ruin upon others murtherous Cry is come up before the presence of the most High and it is exceeding great he hath sent his Angel to destroy thee and to overturn the Cities 10. Thy signature wherewith thou art now outwardly marked is the Great Covetousness and Envy together with thy Ammunition-money and the great wrathfull severity of thy Oppression of the poor and miserable in that thy covetousness hath served it selfe so high that it desires to devour all into it selfe whence thy great * * * The scarcity and deerness of commodities and all oppression ariseth from the covetousnes and pride of man who seeks to maintaine it by the sword Enhancement of mens Necessaries is risen 11. But thou sayst now it is a good and a prosperous time the Sun is risen upon mee and shineth on my purse so that I can fill it as I please it is a good and a fine time for me it shall now be a good and a golden time sure enough I shall certainly enjoy it and arise in High power and authoritie and be respected 12. But hear now what at present the Sound of the Trumpet declareth it saith go out from Sodom the Sun is risen in Love and Anger this we will not hide from you the Angel of truth hath now already taken Lots daughters with the father and his wife by the hand and bids them go it is time this thou shalt soon see by wofull experience 13. For the Angel of Anger hath also taken thee into Judgement and therefore thou art so wrathfull covetous murtherous and wicked do but behold thy selfe whether we speak truth thou gettest thy selfe much to spend in thy Signature and thou hast indeed a storehouse full of provision in the Abysse he that can see let him see in whom there is but the least inckling of the Trumpets Sound let him go out of Sodom there is no longer any tarrying 14. And Moses speaketh further and when he had brought Lot forth Vers. 17. â the 23. he said escape for thy life look not behind thee and stay not also in this whole Plain escape unto the mountain lest thou be consumed but Lot said unto him oh not so my Lord behold now being thy Servant hath found Grace in thy sight be pleased to magnifie thy mercy which thou hast shewn unto me in that thou hast saved my life I cannot escape to the mountain least some evill take me and I dye behold there is a Citie very near unto which I may flee it is a little one O let me escape thither is it not a little one and my soul shall live And he said unto him see I have accepted thee concerning this thing that I should not overturn the Citie for which thou hast spoken hast thee escape thither for I can do nothing till thou be come thither therefore the Name of the Citie was called Zoar and the Sun was risen upon the Earth when Lot came into Zoar. The inward Figure stands thus 15. The spirit of truth had moved the spirit in the Covenant in Lot and taken him by his spirituall hand and brought him forth out of the Judgement understand the soul of Lot in which the word of promise in the Covenant had opened it selfe according to the spirituall property into which also the now sent voice of truth and judgement did force and defended Lot from and in the judgement 16. For with the Judgement the first Principle viz. the Soules Centre was sifted and proved through all the properties of the Eternall Nature into this the Lords hand viz. the Angel of the Lord did put it selfe with the Grace of Christ's Covenant in Abraham and drew Lot out of the judgement and from the children of Sodom therefore the Angel said Deliver thy selfe and look not behinde thee into judgement viz. into the enkindled wrath least the same take thee as hapned to Lots wife who turned her desire back again to see and behold what the wrath of the Lord should be 17. As Adam and Lucifer also did the like who would essentially behold and prove Gods viz. the Eternall Nature's wrath which yet is a consuming fire and forth with proveth spirit and body and if it reacheth any thing of which it is capable it devoureth it into it selfe 18. Now the Soul of Lot trembled and stood in fear before the Angel of the judgement viz. before Gods righteousness and entreated his truth that he would be pleased to magnifie his Mercy in the Covenant towards him least the Turba should take hold of him and it is a very excellent example how God taketh his children in the Time of punishment and judgement into his Love defendeth them and brings them forth from great destruction as he did here unto Lot and also unto the upright children in the finall destruction of Jerusalem 19. Also the Angel of vengeance said I can do nothing untill thou be come thither Oh! thou wonderfull God who can hinder thee but this is even thus to be understood the spirit of his Love in the Covenant had set or established it selfe with the Truth in Lot and kept off the Anger that it could not burn untill Lot came out 20. And we see that oftentimes the children of God are able to withhold great plagues and punishment of God from coming down on a people there is even such a might in them that Gods Anger is able to do nothing and is as it were impotent where they are present also they are a might and power against Hell and the Devill for such a thing is true reall Faith that it can withhold and overpower God in his Anger 21. Therefore the Lord said to Lot I cannot do any thing untill thou be gon out and he spared also the little Citie called Pella or Zoar viz. a diversion or turning away of the Anger for Lots sake for when he came thither the Turba must be extinguished as the Name in the uncompacted tongue of Sence doth expresse it Ver. 24 25 26. 22. And then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven and overthrew the Cities and all the Plain and all the Inhabitants of the Cities and all whatsoever grew upon the ground and his wife looked back and she became a pillar of Salt 23. This is now the figure of the kingdome of Christ who had opened himselfe to Abraham in the Love how he would sit in Judgement over the world and how the Might and Dominion is given unto him of God that he should destroy the Devills Kingdome upon the earth and give all wicked men unto the Anger of God to be devoured for when he had manifested himselfe to Abraham and
of the outward life these must go with Isaac that is with Christ in the old Abraham that is Adam to the offering of God and Abraham that is the man Adam in his children must himselfe cleave the wood upon which the offering must be burnt that is when he confesseth Christ then he cleaves the hearts of the wicked who run with him to the death and the Offering of God for Adam in his humanity clave Gods Love and Anger and now also Abraham must cleave the wood for the offering for Christ should also cleave death and life asunder and offer up himselfe upon the cloven wood of death and life unto Gods Anger 10. And on the third day Abraham lift up his eyes Gen. 22.4 and saw the place a far off Heere the Spirit pointeth at the sleep of Adam wherein he slept to the Angelicall world and on the third day after his falling asleep when as now the woman was made out of him and the fall effected he saw Christ viz. the place of God in the Covenant a far off also herein is included the Resurrection of Christ on the third day where he saw his place where he would and should offer and give up man to God his Father viz. the last Judgement and the finall offering a far off also it signifieth that Abraham in the Spirit saw the offering of Christ a far off viz. above 2000 yeares then to come And that the Spirit saith Abraham lifted up his eyes on the third day and saw the place is nothing else but that Christ did again lift up on the third day our humane eyes out of the Grave from the dead unto God and also that it was yet a far off in the dayes of Abraham thus the Spirit doth allude with the outward figure at that which was and is to come Gen. 22.5 11. And Abraham said unto the two young men which he took with him Abide you here with the Asse and I and the Lad will go yonder and worship and come again to you The figure of it internally stands thus The two young men must tarry there with the Ass and not go at this time unto the offering onely Abraham and Isaac must perform that that is we poor children of Eve must abide with the first and third Principle of our life this our time with the Ass viz. with the outward Body here in this world but Christ in Isaac and Abraham in Adam must go forth to the offering that is Christ stood in Abrahams viz. Adams Person and also in his heavenly humanity who should onely go and offer up the offering of his Body to the Anger-fire of his Father and worship for us unto God his Father therefore he said he would go yonder that is when he should offer up his life he would go yonder that is to God and worship for us unto God 12. This points at his Ascention according to the humanity when he had finished the Sacrifice he went * * * Yonder or to that place thither and worshipped in our assumed humanity unto God his Father that is our assumed Soul in divine power and property doth pray and intercede for our weaknesses and ignorances unto and before God Therefore saith Abraham we will go yonder and worship that is we God and Man and when we have worshipped we will come again to you that is we poor children of Eve must in the mean while tarry with the Asâ untill the time of its offring and Prayer be out and then he comes again unto us when we have finished the course of the outward Asinine life 13. Also it intimates very pregnantly that he when the Time of the Offering in Prayer is out will certainly come again unto us from the place whither he is gon and dwell visibly with the creaturall humanity among us as the two Angels said unto the men of Israel * * * Note Jesuses comming again Act. 1.11 Yee shal see this Jesus come again in like manner as he is ascended which time is now neer and his voice to prepare the bride hath already sounded and therefore hold not this for an uncertain fiction the Morning Star and Messenger of the Annunciation is Appeared Gen. 22.6 14. And Abraham took the wood of the burnt-offering and laid it upon Isaac his Son and he took the fire in his hand and the knife and they went both of them together The inward figure stands thus Adam had divided and rent asunder Gods Love and Anger in himselfe and brought himselfe with the creaturall life into the Anger which had amassed the earthly vanity to it selfe now the Spirit of Moses doth here point at this figure how Christ should take our introduced Sin upon himselfe and carry it to the burnt-offering 15. And Abraham took the knife and fire Abraham denoteth Adam who took the fire of Gods Anger into himselfe and the knife signifieth Death that Christ should be killed and offered up in Abrahams that is in Adams Anger-fire to the Father and it clearly denotes that Abraham that is Adam should do it to Christ for Christ should be offered up of man being the man Adam had taken on himselfe the fuell viz. the Sin for the offering therefore also man viz. the Jewes must offer it up to the Anger of God that so man might be Atoned by man understand by the humanity of Christ. 16. And Isaac spake unto Abraham his father and said My Father Gen. 22.7 8. and Abraham answered here am I my Son and he said lo here is the fire and the wood but where is the Lamb for the burnt-offring And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring and so they went both of them together The pretious figure is thus The Spirit here playeth in Christs person who was come in great humility into Adams humanity and presents himselfe to his father in Adams essence with his heavenly humanity and saith behold my father here I have taken on me the Sin and death in the humanity here is now the fire of thy Anger viz. the divided life's formes of mans property Selfehood and own will in this now I have the fuell wherein thy fire of Anger burneth here now I have the wood viz. the Sins of all men and also thy fire to the offering where is now the * * * Sheep Lamb viz. the Patient Lamb which shall be offered up in this fire and Abraham answered from his strong faiths Ens God will provide himselfe a Lamb for the burnt-offering and they went both of them together 17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father and saith where is now the Lamb for the true Peace offering but the faith of Abraham had apprehended the patient Lamb which lay in Isaac viz. the heavenly humanity which God would open in the Ens of faith in our disappeared and also heavenly humanity and said
and mysterious intimations and prophecies concerning the hidden spirituall world shewing what shall be after this time 41. Reason must know that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient which for the most part seem but simple and childlike no they are set forth for a Type and information 42. The Spirit of God hath represented the greatest wonders therein which he would accomplish in man and that in a plain simple and childlike manner that so the pride of the Devill and the suttlety or wisdome of Reason might be confounded and made foolish thereby 43. For we must know that the greatest power and vertue together with the wonders doth lye in the humility and lowliness and how God is so near unto all things and yet nothing apprehends him unlesse it stand still unto him and give up the Own will and then he worketh through all as the Sun through the whole world CHAP. XLIX Of the death of Sarah and the hereditary Sepulchre of Abraham What is understood and signified thereby THe Spirit in Moses hath set before him the whole figure of man by Abraham shewing what his condition should be in this world Gen. XXIII and what hereafter should become of him for after he had first spoken of the beginning viz. of the Stock of the humane tree shewing whence it did spring he afterwards declares its boughes and branches together with its power and vertue and mentioneth how this tree is corrupted in its power and essence and that God hath bestowed the highest Tincture upon it to tincture it again and renew it and how the Poyson in the essence of the tree * * * Or hath been with-stood is to be resisted 2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field and rooted it selfe with the root into a strange or alienate own hood wherein the root was not native and how the root of the humane tree must forsake the strange field together with the strange introduced essence and wholly give it selfe freely out of its life's will and desire 3. Also hereby is signified how the place whence the humane root did spring is between the holy spirituall world and this earthly corrupt world and that mans propriety from whence he is sprung doth stand in a double * * * Our Text hath it The Cave of Machpelah which here in the Germane version is rendred a double Cave or a twofold Pitt cave viz. in two Principles and how he must be buried in this twofold pit as a kernell which is Sown into the ground and how also this cave of Machpelah this twofold pit is mans propriety of which essence or substance he himselfe is essentially 4. The figure of this wee see here in Abraham that when he conversed in this outward world he possessed upon the earth no Land of his Own but went from one place unto another and was every where a Stranger but when his Sarah dyed then he would have a burying place for a certain possession for his wife himselfe also and his children and moreover he would not have it for nothing but buy it all which is a very wonderfull typification and not onely a bare history as the Jewes have held it to be before whose eyes the vail of Moses is hung but we will here also set forth the inward figure with the outward and see what the Spirit in Moses doth here signifie Gen. 23.2 5. Moses saith Sarah dyed at Hebron in the * * * Our Text Kiriach-arba head Citie in the Land of Canaan this may very well thus be but the Spirit hath his figure under it for he lookes upon the Centre where the death of the Saints is and where the true man must dye as namely in the Head-Citie Hebron that is in the formed Word where he hath introduced the own hood and selvish lust into the formed word of his life's property and set himselfe up into a selfefull Dominion and Regiment as into an Head Cittie where the selfe-will hath framed and contrived to it selfe a Citie or propriety in the formed word and built it up for its own peculiar Land of possession where he indeed supposeth he is a God or Something of his Own that he may do with and how he please now this selfe-will must dye in the Head-Citie viz. in the formed Ens of the Word in its Centre viz. in the Citie of its own-hood 6. And this Citie Hebron lyeth right over against Mamre viz. between the eternall and temporall nature where the cave of Machpelah the twofold Pit is viz. the Kingdome of God and of nature for in this twofold Pit Abraham would bury his Sarah and have the Pit for his Own 7. That is to say when the children of the Saints in Hebron viz. in the Citie of humane own-hood do dye unto the selfefull outward naturall life or Selfehood then the true resigned life will no longer stand in a strange field or strange essence but in its own from whence it is Originally arisen but being it hath lost this same life's field in Adam and rooted it selfe into a strange field viz. into the Serpents field of falsehood the life cannot take unto it selfe again of due Right the first true field but it must buy it this is even the figure that Christ hath bought it for his Bloud of the heavenly essentiality for the holy Tincture understand he hath thus purchased it of the eternall nature wherein Gods Anger viz. the wrath of God in the Centre of nature was manifest and had devoured this field in the humane property into its selfe as its own for out of the Centre of nature the Word of the humane property was brought into a formation This the children of Selfe had taken into possession therefore saith the Spirit the children of Heth had this field for their own possession 8. This signifieth that Gods children must wholly forsake the nature-Right in this field of the formed life or word for they have lost the naturall Right in it but in Christ they must buy it again of the Father of nature they must take Christ for their Ransome and give the Father four hundred shekells of Silver for the same and these are the four Centres in the spirituall bodie 's property which are born in the holy Tincture viz. in Christs property 9. The first shekell is the true magicall fire the Second is the Light or Love-desire the third is the holy Sound of the mentall tongue the fourth is the formed or conceived Ens out of the other properties where the holy life is formed and stands in an Essence this is the pure Silver without any spott or foulness under which the Spirit of Moses points that Abraham in Christ hath given to the children of Heth viz. to Ephron understand to the Father or the Fathers property for his cave of
cometh from the Lord we shall not speak any thing against it behold here is thy place do with me and with my inward ground as thou pleasest Here is Rebecca viz. the formed word of the heavenly property take it and marry it to thy Masters Son viz. to the humanity of Jesus Christ according to thy good-liking as the Lord hath spoken 42. Wee see here very exactly how the spirit of Moses doth speak in the figure for he setts Laban viz. Bethuels Son before the Father viz. the outward Soul before the inward fire-Soul the Air-Soul before the Right fire-Soul albeit they are not two but One yet they are understood in two Principles for the fire-Soul gives answer through the air-Soul the fire-Soul useth the uncompacted tongue but the Air-Soul useth the Compacted formed Language 43. Therefore the spirit of Moses doth set Laban Rebecca's brother first as if the business were don by Laban to signifie that when Gods Officer viz. the will of God in the * Drawing of the Father doth come into man and seeketh a Lodging and the virgin then the outward spirit of man must give its promise for it is turned away from God and the true resignation now it must again give its will wholly and fully into Gods will 44. And when it comes to passe that the outward Soul with the inward fire-Soul doth wholly consent unto this holy Match and give up it selfe to God then the will of God viz. the Officer in the drawing of the Father doth bow himselfe again towards the true deity that is he cometh again unto its seat and place and brings forth out of Abrahams treasure that is out of God the Fathers treasury of his formed wisdome the Silver and Golden jewells and hangeth them on Rebecca viz. the heavenly virginity 45. For these jewells do not belong to Laban or Bethuel understand to the outward or inward fire-Soul while it is here in this earthly life but to the true virgin Rebecca proceeding from the divine Ens of the formed holy word according to the Angelicall worlds property viz. according to the Second Principle viz. the inward spirituall new man which is with Rebecca married to the Right Isaac Christ and therefore the spirit of Moses setts down Gen. 24.53 how Abrahams Servant gave Rebecca the golden ear-ring and brace-letts with silver and golden jewells and Raynient but unto Laban viz. unto Rebecca's brother and her mother also he gave * * * Our Text pretious things Spices 46. O thou wonderfull God! how plainly dost thou sett forth the great mysteries the silver and golden jewells are the Treasure of the divine wisdome in the word of life which treasure the divine word brings along with it to the right virginity which dyed in Adam and is again brought in Christ to its beloved and giveth it wholly and peculiarly for the Ornament of the Banquett and the Raiment is the New humanity wherewith shee cometh before her Bridegroome and the Spices which were given to Laban and the Mother are the power and vertues of the holy Spirit which are freely given to the fire-Soul and the Air-Soul by the Coming in of the tender humanity of Jesus Christ. 47. For the outward Soul is not in this life time being yet the Earthly body adheers unto it cloathed with the new Raiment neither is the Silver and Golden jewell of the humanity of Jesus Christ given in this life time wholly unto the peculiar possession and power of the fire-Soul but the spices onely that iâ the vertue and pleasant aspect of the holy Spirit for the fire-Soul might become proud and haughty again if it should have this virgin in its Own power as Lucifer and Adam did therefore the fire-Soul must here in this life time remain in its Principle and in the Air-soul viz. in the third Principle where the earthly Evill man liveth it must take on it the Crosse of Christ. 48. But virgin Rebecca or Sophia with her Bridegroom Christ remains in their own viz. in the Second Principle in heaven for Saint Paul saith * Our conversation is in heaven understand the conversation of the virgin Sophia where shee with her beloved Christ stands in wedlock and Christ and virgin Sophia are one person understand the true Manly Virgin of God which Adam was before his Eve when he was man and woman and yet neither of them but a Virgin of God Gen. 24.54 49. And now when these Nuptialls are celebrated then Abrahams Servant with all his Servants sits down with his obtained Bride and with father and brother at the Table and eat together the Marriage-Feast that is when man understand the inward virgin-like spirituall man is married to Christ then God eateth of mans will and words and again man eateth of Gods will and words there they sit at one feast and then t is truely said and applyed * Whosoever heareth you he heareth mee whosoever heareth these men to teach and speak of God he heareth God speak for they speak in the power of the holy Spirits spices and eat together of the great Supper of Christ. 50. O what a very glorious and sumptuous feast is there kept where this wedding-day is celebrated in man which no Cananitish Serpent man is worthy to know or tast of yea he doth not experimentally tast of it to all eternity neither knowes he what Meat or food is there eaten also what internall joy is there where Christ and virgin Sophia are Bride and Bridegroom and the inward and outward Soul sitt by the Bride and eat with her of this feast which we leave to the consideration of the children of Christ who have been at this wedding feast no man else in this world understands it none knowes any thing thereof but the right Laban and Bethuel 51. But this Bridall doth not last continually but when Abrahams Servant had obtained the virgin and celebrated this feast and wedding-day with the Father and Mother and Laban and had continued there all night he arose up early in the Morning and said let me go unto my Master Gen. 24.54 The inward figure stands thus 52. When Christ hath married himselfe with virgin Sophia viz. with the inward humanity soon after the voice of God Soundeth in the Soul and saith I will go away from thee with the virgin and it is continually as if he would force away and depart from man then the poor Soul must make continuall prayers and supplications that he would be pleased to tarry still longer with it but the voice oftentimes sounds hinder mee not I must go or make my journey to my Master thou art vain evill and sinfull I may not tarry with thee any longer 53. And then the poor Soul calleth virgin Rebecca viz. Christ with his Bride and puts him in minde of his pretious word and promise in that * * * Mat. 28.20 He hath promised to remain with us even to the end of the world and
Man 13. As to the part of the beastiall soul of Man that attains not the pretious Image in this life time for propriety the mortall soul either from the Stars or four Elements attains it not onely the inward Soul out of the Eternall word of God out of the Eternall Nature out of the formed word out of Gods Essence according to Gods Love and Anger viz. out of the Centre of the Eternall Nature which hath its Originall out of the divine desire through the eternall * * * Word Verbum Fiat whereby the divine Lubet formeth and fashioneth the wisdome into a Substance to the Contemplation of the Deity This soul is that which is betrothed to Sophia 14. The outward Soul is now betrothed and espoused to the Stars and four Elements to form and bring forth the wonders of Gods formed wisdome in Figures both in words and workes this outward Soul obtains sometimes onely a look from Sophia for it hath the death and mortality in it selfe but it shall after this time be changed again into the first Image which God created in Adam and leave the Serpents Ens to the earth which shall at the end of dayes be tryed in the fire of God where the Serpents introduced desire shall evaporate from it and then the whole Image of God out of all the Three Principles stands in One Essence and even then * * * Ephes. 1.23 God filleth all in all this is here to be understood by this figure 15. Further the spirit of Moses describeth the children of Ismael and relates how he begatt twelve Sons Gen. 25.16.18 from whom twelve Princes arose in their Generations and he setts down at last He fell in the presence of all his brethren here he meaneth before Isaacs generation and yet he waxed great in worldly Dominion before them and potent Nations did arise from him and Isaac with his children and posterity were onely as Pilgrims and travelled up and down from one place to another untill they were at last redeemed from the Egyptian Bondage and possessed the promised Land The inward figure 12 Princes 16. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property which kingdome is twofold viz. six numbers out of the inward life's figure 6 Inward and six numbers out of the earthly outward life's figure 6 Outward viz. the outward visible palpable Man and the inward spirituall Soulish man both these have twelve numbers in the figure whence Twelve Princes arose according to the inward and outward natures property these the spirit of Moses puts in the figure and saith that they fell in the presence of all their brethren to signifie that the twelve dominions of the inward and outward nature of the humane property in its corruption fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe for the Devill had set his dominion and power into these properties 17. But when the promised Seed of faith was conceived in Abraham it did suppress and beat down the Devils power in the dominion of mans Selfe and then hapned the spirituall fall in Ismaels line wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination for Christ killeth the pride of the Serpent in man 18. Now saith Moses Ismael fell in the presence of all his brethren this was nothing else but a spirituall fall of the humane Selfness before God for as to this world they were famous renowned people as their Princely dominions doe testifie whereas on the contrary Isaac's Generation were onely strangers among the Nations which signifieth that Christs kingdome and Dominion is not in this worlds nature and yet the kingdomes of this world shall fall before Christ and be in subjection to Christ. 19. Afterwards the spirit of Moses describeth Isaac's children by Rebecca and saith that she was barren and Isaac intreated the Lord for his wife and God was intreated of him and Rebecca conceived with two Sons which strove together in the wombe Here now the figure of the kingdome of nature and also of the kingdome of Christ in the new birth is clearly set forth for Rebecca's two sons which she brought forth viz. Esau and Jacob point at two lines viz Esau proceeds from Abrahams own Adamicall corrupt nature and Jacob ariseth in the Ens of faith in which Abrahams faiths Ens had incorporated it selfe into his Adamicall nature in which also the Covenant and the line of Christ stood who should bruise the Serpents head in the Adamicall nature 20. And here is deciphered and held forth how the two kingdomes in the two brothers viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature of the introduced Serpents Ens and also the kingdome of Christ in Jacob in the Ens of faith did both strive together while they were children even in the wombe where then the kingdome of nature in Esau began to fall before the kingdome of Christ in Jacob for here the womans seed already bruised the head of the Serpents Ens its might in Esau and the Serpent already stung the womans seed viz. the Ens of faith in Jacob on the heel and therefore they strugled together in the wombe 21. Also we have here a very emphaticall pregnant figure in Rebecca in that she was shutt up and could not be opened to conceive of Isaac's seed untill Isaac had intreated the Lord that he would open the * * * Stop or strong bar Barrennesse withholdment in the Covenant in Rebecca where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca so that he did open the Tincture in the womans seed to this Impregnation or conception The inward figure stands thus 21. The seed of faith was in Isaac inherited from his father Abraham but Rebecca had not this Ens indeed she was in the Covenant but the Ens of faith was not in her in the Essence but onely in the Covenant and therefore her matrix was shut up was not capable of the Ens of faith so long till Isaac immersed his beleeving desire into the Lord understand into the Centre of nature in Rebecca so that the spirt of the Lord did move it selfe in the Covenant in Rebecca and moved also the Covenant together with her Adamicall nature so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant and then likewise the Adamicall Matrix whereupon she conceived two sons of two kingdomes property 23. And this is the meaning of the saying The Lord was intreated when Isaac brought his faiths desire through the Eternall and Temporall nature into the Lord and therewith did earnestly press for his wife Rebecca that the Lord would be pleased to open her through his prayer and faiths-desire that so shee might be with childe by him which faiths desire together with the Adamicall natures desire
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
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 âo I will be with thee
in Eve and in this living virginity viz. in Adams heavenly Matrix God became Man 30. And this is the * * * Luk. 1.42 Blessing of Mary above all other women that shee is the first from Adam in whom the Heavenly Matrix became Opened in which the Dry Rod of Aaron rightly budded viz. the kingdome of God shee is the first in whom the hidden virtue was manifested for in her the Limitt of the Covenant in the spirituall Image or Type was at an End and in her it was fullfilled * * * In or by with our Humanity 31. Neverthelesse she is truly the daughter of Adam Abraham Isaac and Jacob both as to the Humanity and as to the Covenant of the Spirituall Figure and in her Conception when the Inward incorporated Image or Type of the Inspired or Inspoken Covenant of Grace which was layd hold on in the Faith did assume our humane property then was the kingdome of Christ * * * 1 Tim. 3.15 Manifested in the Flesh. 32. Wherein afterwards the faithfull put on Christ in the flesh in their Faith yet onely as to that heavenly Image Extinguished in Adam as Mary did where Christ Embraceth the poore soule in his Armes and encompasseth them with the Power of God and infuseth and floweth in with his Love into them which Love preserveth and defendeth them from the Anger of God from Sin Death the Devill and Hell 33. This is a briefe summary of the true Ground what the Spirit of God hath prefigured and Typified by the Patriarchs in that he hath lead them so wonderfully and hath thus alluded with the figure of Christ how it would come to passe afterward 34. For Jacob was now the stock out of which the Great and wide Tree of Israel should spread abroad in the dividing of its Branches as a Genealogie therefore must he goe away from his Fathers house and take wives of his fathers Genealogie viz. of Abrahams brothers sonne that the People Israel viz. the Line of the Covenant might come of One stock 35. Now when * * * Gen. 28.16 17. Jacob awaked from the Dreame of the Divine Vision where the Lord appeared to him and Established the Covenant He sayd Surely the Lord is in this Place and I knew it not and was afraid and sayd how Holy is this place heere is no other then the house of God heere is the Gate of Heaven This is a Figure shewing how it would goe with Gods children when God were manifest in them that they continue to be in feare and trembling and suppose God is a farre off and hath forsaken them 36. For where God withdrawes himselfe in Man there will alwayes sinne and the Anger of God be first manifested in that Man so that he will acknowledge and tremble at his sinne and enter into Repentance then appeareth to him Gods friendly countenance and comforteth him for if the soule goeth forth from sinne then Gods Grace entereth into it and then it sayth surely the Lord was with mee in my Anxiety and I knew it not now I see that the Lord is with the troubled Heart which is troubled in a Divine zeale or jealousie There is the place of God and the Gate of Heaven 37. Further it signifies how the highest Love of God in this Covenant in Christ would be immersed into our humanity and how the humanity of Christ would be conversant in trouble in that he tooke upon him all our trouble and misery and how the humanity of Christ would be astonished before the Anger of God and Hell * * * Luk. 22.39.44 as was in the Mount of Olives where in his Agony he sweat a bloudy sweat and Christ in his humanity said * * * Mat. 26.39 Father if it be possible let this cup passe from mee where instantly the Gates of God appeared and comforted the humanity As heere to Jacob when he must in trouble depart from his fathers house in feare and trembling at his Brother Esau who lay in waite to murther him all which is a figure concerning Christ when Gods Anger in our humanity did lie in waite to murther him that he would be in an Agony heavinesse and distresse and how he would pray to his Father and how his Father would Comfort him all which was done before * * * Or his Passion he was crucified especially in the Mount of Olives in which place this Figure of Jacob was fullfilled 38. And as * * * Gen. 28.18 Jacob tooke the stone which he had layd under his head and set it up for a Remembrance and powred Oyle thereupon so hath Christ set up his anguish or Agony for a remembrance to us poore Men and powred forth his Oyle of joy and Victory upon it in our troubled terrified hearts and of that same â â â Agony and a troubled heart because of sin stone hath Erected his Church for a continuall remembrance of all which this Type of Jacob was a prefiguration 39. Which Jacob signifieth in plaine words where he sayth * * * Gen. 28.20 21 22. If God will be with mee and defend me in the way which I travaile and give me bread to eate and Cloaths to put on and bring mee home with peace to my Father then shall the Lord be my God and this stone which I have set up for a Pillar shall be Gods house and of all which thou givest unto mee I will give the Tenth to thee where he clearly under this figure signifieth the Leviticall and afterwards the Evangelicall Priesthood as it would be hereafter CHAP. LVII How Jacob came to Laban and kept his sheepe for him fourteene yeares for his two Daughters what the Spirituall Figure of Christs Bride conteined under it signifieth how God sets Jacob in Christs figure and so sporteth with the Type of Christ. Vpon the 29 Chapter of Genesis Gen. XXIX 1. WHen Jacob must now in sorrow goe away from his Parents and so avoyd his Brother Esau and commit himselfe to God in the blessing of him then God brought him to his beloved Bride with whom he spent a while in Joy with Patience till he returned againe with Great Riches to his Father 2. This is first a Worldly History and * * * Or President Example under which the spirituall figure of the kingdome of Christ is represented for if the poore Sinner turne to God then he attaineth first of all the Blessing viz. the Baptisme of Christ whereby the Holy Ghost Baptizeth him in the Inward Ground and * * * Secondly then it setteth him in the processe of Christ under the Banner of his Crosse and biddeth him goe forth from his Fathers Adamicall house of sinne and make towards the Path of Christs Pilgrimage 3. And there he must lay the hard stone of Reason under his Head and rest and sleepe upon this Stone of Reason that is Reason must stand still and the Minde
must in it selfe turne into the Grace of God in the most inward ground in highest humility and most willingly enter upon the Pilgrimage of Christ as Jacob here did and then meetes him his most amiable Bride and Beautifull Rachell viz. the Noble Virgin Sophia of the Divine * * * Or amorousnesse wedlock enjoyment in the Love and humanity of Christ. 4. First he comes to the * * * Gen. 29.2 Well where the Noble Sophia gives her Sheepe drink that is the Soule is lead to Christs Fountaine out of which the Water of Eternall Life doth spring there he first seeth and demandeth of the Shepheards where the Noble Sophia feedeth her stock The Shepheards signifie the Children of Christ viz. Teachers of the Word of Christ in whom the Spirit of Christ is who also feede his Sheepe there the Penitent Man asketh for his Eternall kindred and friends viz for the Paradisicall * * * Or family house wherein his Grand Father Adam dwelt then those Shepheards shew him that house and also the Beautifull Rachell which is borne in this House viz. the Noble Sophia 5. Who when the poore Soule discovereth these things looketh amiably upon the Soule whence the Soule is kindled in great Love and * * * Gen. 29.10 rolleth away the Great stone from the Well and giveth the Sheepe of Noble Sophia drink that is the Soule rolleth away all its Earthly Lusts which were a Cover upon the Well-spring of Eternall Life and giveth drink and food to the poore Needy Sheepe of Christ the Sheepe of this Noble Sophia and kisseth the Noble Sophia with its burning desire to the Love of Christ. 6. And when the Noble Virgin Sophia seeth this and that the poore soule discovereth all its perills that it hath under taken for her then she runneth to her Father and telleth him that her beloved Sutor and friend is abroad with the Sheepe of Christ and helpeth to give them drink that is the Love of Christ presseth with the poore soules-desire into God the Father and saith This Soule is my friend my Bridegroom then God the Father commandeth that he be brought into his house as here * * * Gen. 29.12 Rachell did to Jacob and told it to her Father who Jacob was and what his purpose was and so also Christ sheweth his Father what the poore troubled perplexed soules purpose is when it cometh to him 7. And as Jacob was â â â Gen. 29.19 20. promised this Rachell for a Spouse for which he consented to keepe the Sheepe â â â 7 yeares· seaven yeares and loved her * * * At his heart dearely and yet afterwards at the wedding the other Sister with her tender Eyes was layd by him which he desired not so it goes also with Christs children when they turne to God and apply themselves to be Shepheards of Christs sheepe to â â â Or provide for them take care of them then is the most amiable and Beautifull Sophia promised and presented to them whereat they finde Joy within them 8. But when it cometh to passe that the soule thinks it will embrace this Bride in its Armes and have perfect joy with her then the other sister viz. Lea that is the Crosse of Christ is layd by it and the Beautifull Sophia hideth her selfe and it must first take the Crosse of Christ for a Spouse and keepe the sheepe of Christ * * * 7 years more seven yeares more for Rachel viz. for the Noble Sophia before he obtein her for his Spouse 9. For the Humanity of Christ doth not presently give it selfe to the fiery Soule for its owne but stayeth indeed in the â â â Or promise of Marriage betrothing in the Inward Ground in the Image of the Heavenly worlds substance which disappeared in Adam But God the Father giveth the soule instead thereof the other Sister viz. Tendernesse of Heart that the Soule in this Time may not Sport in the Garden of Roses but be in trouble and Calamity that it may be tryed and humble and alwayes keepe the sheepe of Christ and not in this Marriage solace themselves in pleasures and Pride as Lucifer did 10. And though it be so that this Noble * * * Gen. 29.28.31 Rachel or Sophia be given in Marriage to the Soule as is done to the stable Children of Christ so that the Soule keeps this Great wedding of Joy with this Bride which they only understand who have been Guests at this wedding yet afterwards the Noble Sophia is as it were Barren the wedding Joy passeth away and the Soule is as if the Love of this Bride were taken from it 11. In the meane while * * * Gen. 29.31 c. Lea under the Crosse of Christ breaketh forth and beareth fruit that is as much as to say when the Soule â â â As a conception receiveth the Spirit of Christ then beginneth the Great Joy of this Marriage concerning which Christ sayth â â â Luk. 15.7 There is more Joy in Heaven for One Sinner that repenteth then for Ninety Nine Righteous that need not this Repentance 12. For that is the * * * Rev. 19.7 wedding of the Lamb that God and Man is married and Christ is Borne and then he standeth in our poore and simple â â â Condition or disposition forme in our most inward Ground and hideth his great sweetnesse which the Soule tasted in the Marriage and covereth it with his Crosse and then must the poore Soule in the meane while take the tender Lea viz. Patience and Labour with her for fruit in the Vineyard of Christ. 13. And it is very well that the Soule faultereth with this Lea and then this Rachel in the inward Ground of the Soule is a stranger and is as a stranger towards it as * * * Gen. 30.1 Rachel towards Jacob when shee said to him â â â Create Give mee children or else I dye so also the Noble Sophia sayth indeed to the Soule work or bring forth in my Love desire divine fruit or else I will depart from thee whereas yet the Soule â â â Note the soule cannot doe good by its owne power cannot doe it in its owne power 14. But this is therefore done that the Soule may the more earnestly apply it selfe to prayer and pray to God for the Divine working of the Divine fruit as Jacob prayed to God so that * * * Gen. 30.22 23 24. Rachel was fruitfull and did beare unto him Joseph the Prince of all the Land of Egypt who preserved fed and nourished them in the Famine 15. So also when the Noble Sophia seemes Barren to the soule as if it could not bring forth the power of God in the soule and yet the soule mourneth to God in Patience praying that he would work in it and blesse it whereupon the soule often converteth
Christ in this Pilgrimage are but strange children and have nothing for their owne in the world and come all againe in the End to their father who hath created them as Jacob came againe to his father before his End thus also are wee in this Pilgrimage in these Earthly Churches but houshold servants and strange children for wee must in the End goe into our fathers right Country viz. into the Angelicall Church of Christ. CHAP. LXIV Of Esaw's Genealogie and of the very excellent and emphaticall Figure which is signified by Joseph the Son of Jacob. And what is thereby to be understood Vpon the 36 of Genesis 1. THe thirty-sixt Chapter of Genesis Gen. XXXVI is the Genealogie of the Potent and Princely Family of Esau shewing how God gave him much wealth and many children and childrens children and the Spirit setteth downe a great Register in describing his children and childrens children relating what great Princes and Dukes were descended of him and possessed the Glory of the World Whereas on the other side when he speaketh of Jacob he doth not mention any present worldly Glory but onely speaketh in the Figure of Christ concerning the kingdome to come 2. Whereby wee see very clearly that Esau doth stand in the figure of the Kingdome of nature and that the Glory of Nature fell to be his loât and that he became a Great Prince and begatt many Princely Families also we see how God blessed him and made him great and how the Holy Spirit with especiall * * * Care and diligence Observation hath Recorded and specified his posterity to signifie that wee should learne rightly to understand the Figure of Jacob and Esau and not goe on so blindly as to condemn Esau into the bottomlesse pitt of hell as too too frequently is done for we see how his Father Isaac did appoint and assigne unto him a very rich and wealthy habitation upon the Earth and that to him God would give many Temporall blessings but his figure in Adams Nature must perish and Christ must arise in him so that from ESAV the â â â The swinish beastiall earthy property SAV might be done away and he remain stedfast in the â â â The Angelicall eternall property E as An Angel Ein Engel whereunto Christ in Jacobs Figure would help him 3. The Spirit of Moses giveth also to Esau a name and calleth him * * * Gen. 36. â Edom who dwelt upon Mount Seir under which a very secret understanding is coucht for EDOM doth signifie in the * * * In the Hebrew High tongue one red coloured who in his hard strong and â â â Text. Mountanous rough Nature should be Tinctured Red by the Red Bloud of JESUS CHRIST Gen. 36.6 4. And the Spirit saith further That the two brothers did separate themselves one from another which signifieth the Naturall Adamicall Esau who must be separated with his Evill will from Jacob that is from Christ for the naturall selfe-will shall not see God Moreover it signifieth how Evill and Good should separate themselves in the Kingdome of this world and each possesse its owne principle 5. These NAMES of the children of Esau do in the Language of Nature containe their worldly Kingdomes and Dominions intimating how they have divided themselves even unto the Ends of the world whereof in * * * Note another place in other writings of his Another place seing it would take up too much room and the time also of the clear signifying of it is not yet fully at hand Enough to those that are our School-fellowes Note THe Third Part of the Mysterium Magnum was published in Germany as a Compleate Treatise of it selfe under the Name of Josephus Redivivus But when the whole Booke came to be printed together there was onely the first Part and the Second Part which comprehended the Third Part also as one with the Second Yet because the History of Joseph being an Exposition of the last 14 Chapters of Genesis is so excellent and entire a peece it may well goe as a Third Part of the Mysterium Magnum as it is heere distinctly divided and Printed by it selfe with a severall Title Page as followeth THE THIRD PART OF THE Mysterium Magnum BEING THE MOST EXCELLENT HISTORY OF JOSEPH WHICH IS The Cleerest Figure of the New-Man Regenerated out of the Earthly Old ADAM AND IS A Looking Glasse wherein Every one may try examine and discerne what Spirits Childe himselfe is Written by JACOB BEHM Teutonicus Beginning at the XXXVII Chapter of Genesis and the 64 of this Mysterium Magnum and at the 6 Verse and ending at the L. and last Chapter of Genesis and the 78 and last Chapter of the Mysterium Magnum LONDON Printed by Matthew Simmons 1654. 6. THe Thirty-Seventh Chapter concerning Joseph Gen. XXXVII is indeed the most pleasant and excellent figure of the New Man Regenerate out of the old Adam Which New Regenerate Man is become a Prince over the Kingdome of Nature and also a Lord over all his Adamicall Members being the brethren of the little childe Jesus in him as â â â Gen. 42.6 Joseph became a Prince in the whole Land of Egypt and a Lord over all his brothers and whole kindred and family and it shewes us very emphatically and pregnantly in its figure in the history how a man must become such a Joseph also how it then goes with him and how the world dealeth with him before he be made a Prince over the Adamicall Kingdome of his nature and that the New Man may obtain the Government and power over his earthly Members How the Devill in the wrath of God doth Assault the pretious Lilly-twigg in the power of God out of which the chast Joseph springeth groweth and is brought forth and first casteth him down into the Pitt of darknesse in flesh and bloud and there hides him that so he might be destitute of all help comfort assistance and be even forc'd to perish 7. As Josephs brethren did to Joseph even so the Earthly members of the old Adam doe likewise to this Lilly-twigg of the new birth in the chastity of Christs Spirit whereat the Devill is also busie and continually stirreth up the evill Beasts full of carnall greedy and burning lust in flesh and bloud so that they strive to domineer and have the upper-hand 8. Externally or from without the Devill also bringeth Potiphars wife viz. unchast lewd people to him who would fain defile the chast countenance of the inward Ground and Egg on the Earthly flesh to feed upon the whoredome of the world and all lascivious lewdness wantonness and vanity and draw the same unto it with the Imagination and bring the new Joseph to commit Adultery with Potiphars wife but he must so violently and resolvedly break through and force his way from thence that he must be fain to leave his Garment that is his *
then the Devill comes and stirreth up the fleshly whore in flesh and bloud and all false and wicked desires and Imaginations and then injecteth and frameth in this whore the Honour and Glory of the world also Riches and the pleasure of this Life also he modelleth and represents the Great misery and desolation wherein the poore soule in this world must stand in shame and scorne also the great unworthinesse of the soule also he represents Covetousnesse to think all temporall good things and necessaries will fayle and so it should come into great Misery 37. To the Potent and Rich the Devill modelleth and represents in this their fleshly Serpentine whore their Nobility and Highnesse their Great Honour Might and Power also voluptuous eating and drinking of dainty fare and how they may acquire it with power and suttle policy also he represents unchastity and wantonnesse and to think that if they should walke in humility and lowlinesse they should loose the respect and reputation of the world for who would feare and honour them if they did not put themselves forward with ostentation 38. All these are the words of Potiphars whore in flesh and bloud which the Devill stirreth up in the Serpents insinuated poyson with his Imagination wherewith he plagueth the poore imprisoned soule in flesh and bloud and provoketh it to such and the like unchastity and sinnes and this whore in the flesh sayth continually to the soule lye with mee copulate with mee thou wilt be blessed happy and saved well enough use thy lust with mee and this shee doth dayly that shee might bring Joseph into Lust viz. the New childe that the soule might bite at that bait and defile the New childe and its faire Crowne 39. For this whore is ashamed before this New childe shee resembleth a dirty Swine compared with the Sunne when shee heareth mention made of the wantonnesse of the world shee rejoyceth at it but when Men speak of such chastity and purity shee is ashamed of it and then bespattereth or sullyeth the Speech of the holy childe with the abovesaid abominations and despiseth it for shee knoweth that if Joseph holdeth the Government shee must dye 40. But honest vertuous and chast Joseph viz. the inward New Man sayth to this whore behold my Lord and Master hath trusted mee with all his Eternall Goods and the whole Kingdome of Christ how shall I then doe so evilly before him I will not lye with thee thou art thy Lords wife viz. the wife of the Spirit of this world I will not lye with thee nor be neere thee 41. And Moses sayth further * * * Gen. 39.11 12 13 14 15. It came to passe on a Day that Joseph went into the House to doe his employment and there was none of the people in the House and shee caught him by his Garment and sayd lye with mee but he left the Garment in her hand and fled and ran forth out of the House but when shee perceived that he left his Garment in her hand and was fled forth shee called the People of the House and sayd behold he hath brought in an Hebrew Man to us to defame us he came in unto mee and would have lyen with mee but I cryed with a lowd voyce and when he heard that I cryed out and called he left his Garment with mee and fled and ran forth This now is the figure shewing how the Devill through this whorish Woman strongly sets upon the soule especially when the Devill observeth that the soule is alone that the Spirit of God stirreth not in it then he falls a storming of it and layeth hold of it in its lifes Essence and will force it in such whoredome that the Pretious Virgin-childe might be defiled and that shee might with the Serpents power copulate with the soule 42. This also is a powerfull figure of the whorish and unchast world shewing how the faire Daughters of Eve in the instigation of the Devill run after the tender Youths and allure them with flattering hypocriticall behaviour with wicked burning Lust which trimme and adorne themselves as if an Angell sate under their dresse and have drawne many an honest vertuous childe that never desired it to themselves and bound them with the Devills chaines and have bereaved them of their honour and chastity 43. And if there were an honest and chast Joseph who would not goe into these Hogsstyes and Jakes of the Devill they cry out against such a one and accuse him of unchastity as willing to betray him and rob him of his honour and yet are even the lustfull Panders which strow sugar and give Gall to Eate which strange people strow sugar so long as he hath money in his Purse till they bereave him of his livelyhood honour and Goods that he have no more to give them and then they scorne him and leave him without a Garment as Potiphars wife did Joseph as he was going out of the house so the Devill hath the soule and the whore the Garment for a Pledge in which whore nothing else governeth but the Serpent with its brood of young ones and he that joynes himselfe unto them is poysoned by the Serpent for the Serpent sheds its spawne into body and soule and poysoneth him so exceedingly that his heart cleaveth to the whore and runneth after her as if he were fast tied to her 44. At present the world is full of these vermine among high and low and therefore also at present the Serpent it selfe is pregnant and will shed forth its spawne which the Zeale of God will consume for Joseph with his Governing-Office lyeth as yet in Prison and Potiphars wife governeth in her burning Lust which shee bare to Joseph but since shee could not betray Joseph shee set her selfe in Josephs Government and governeth the house of this world and accordingly hath generated many Bastards which now governe in her stead and therefore the Judgement cometh upon her whoredome and breaketh her to pieces that men will say â Shee is fallen shee is fallen Babell the Mother of the Great Whoredome and is become a habitation of all Devills and uncleane Spirits shee is for Ever sealed up in the Abysse 45. On the Contrary wee heere see in this Image and Type also the great Chastity and Purity of Joseph who when he was drawne and held with power yet fled from this whore and had rather leave his Garment and good Name at Stake that he might but keepe a good Conscience The Holy Figure standeth thus 46. When this chast New virgin childe in the Spirit of Christ seeth this whore in flesh and bloud draw neere it that her desire layeth hold on this Chastity then it flyeth out of the house that is this virgin childe hideth it selfe in its owne Principle and may not come neere the soule seeing the soule is defiled by this whores Poyson so that it is brought into Lust thus strongly the divine purity shields it selfe from the
Master tooke nothing upon him and was well pleased with what Joseph did for all was very pleasing and right in his sight 69. Thus understand us here according to its precious worth when Man is intirely resigned to God then is God his will and God takes nothing upon him about what Man doth nothing is against him for Gods will doth it in himselfe and all sinne ceaseth and although Gods will of Anger stirreth in him and bringeth fire from heaven from the Lord as was done by Elias yet all is right in the sight of God for the party doth it not but God through him he is the Instrument through which God speaketh and acteth 70. Now as God in so much as he is God can will nothing but that which is Good or else he were not God if he himselfe would any thing that were Evill so also there can be nothing in such a Mans will but blessing onely and the will of God as was sayd of Joseph God was with him in all his doings and blessed all things through his hand thus to the honest and vertuous a light ariseth in the darknesse and the Night is turned into Day to him and adversity is turned into prosperity and the Curse wickednesse and malice of the world is turned into Paradise and it is with him as Saint Paul sayth * * * Rom. 8.28 All things must serve to the best to them that love God 71. For Josephs Prison brought him before King Pharaoh and set him upon the Throne over that Land and People and made him Lord over his Father and brethren and to be a â â â Steward Guardian and Officer of the King and to be Gods Regent and Governour through whom God ruled great Countries and Kingdomes as the like may be seene also in Daniell 72. Therefore a Christian should learne to beare the â â â Affliction Temptation when God casteth him into Josephs Pit and Prison and relye upon God in all his doings and entirely resigne himselfe into God and then God would be more potent in him then the world and hell is for all those would at length after he hath stood out all the tryalls be put to scorne in him CHAP. LXVII How Joseph in Prison Expounded King Pharaohs Chiefe Butlers and Bakers Dreame to each of them and what is to be understood thereby Vpon the 40 Chapter of Genesis Genesis XL. IN this Chapter the Spirit representeth a figure shewing how the Spirit of God seeth through Mans Spirit and bringeth Mans Spirit into his seeing or vision so that it can understand hidden secret things for to Expound Dreames is nothing else but to see and understand the figure how the Spiritus Mundi the Spirit of the World in the Constellation of Man frameth it selfe into a figure with those things which in the humane Life are cleerly in working or indeed are framed in a figure in the Constellation by a Great Conjunction the working not being yet begun yet is Modelliâed Naturally where the Spirit of Man by divine power knoweth in the prefiguration what working and effect it hath also it may be underhood by the diligent consideration of â â â By an Astronomicall figure of the outward Heavens in a Scheme thus and a judgment of the Effects by Astrology predicting before the starres be in that posture in the Heavens or before the Effect be wrought by the Starres Astronomie â â â Or in according to Astrologie wherein the Naturall effect and working is prefigured what naturally is wrought and represented by this power 2. But while Joseph was a childe and did not outwardly buisie himselfe in this Art therefore it is to be understood that the Spirit of God with his seeing or vision brought him into the Image or Idea of the Dreame and that the Spirit of God explained the Dreame through the Spirit of Joseph as was done also by Daniell for to expound Dreames is nothing else but to understand a Magick Image or representation of the Astrum Aspect or Constellation in the humane property 3. For every Man beareth the Image of his Constellation viz. a Magick * * * As Orion the Pleiaâes Amos 5.8 Mazzaroth the 12 signes Or Aâcturus Job 38.31 32 Ursa Minor or Ursa Major or any other Constellation that consisteth of many Starres together Or a figure of the whole Heavens erected upon a point of Time Asterisme in himselfe and when the Time cometh that such Magick Image of the superiour Constellation is kindled then it entereth upon its working and then the Astrall Spirit beholds it selfe in the Elements and seeth what figure it hath 4. But the Elements being â â â Inanimate voyd of understanding and affording onely a â â â Animale Body Beastiall Body in their figure therefore the Astrall Spirit can discerne nothing else but the forme of some such earthly Creature except the * * * Or Spirit of the Soule soulish Spirit be concomitant in the working of the Astrall Spirit then is it premodelled in a humane forme and in a true naturall way and manner of figure for the Soule onely hath true humane Eyes but the Astrall Spirit hath onely a beastiall appearance and seeth after the manner of a Beast 5. Yet seeing there is a great difference between a false and wicked soule which dayly Imagineth in a Beastiall manner of figure and willeth and desireth beastiall things and a pious divine soule wherein the Spirit of God is manifest so also are the Magicall Imaginations and representations in the Astrall Spirit different for a Beast Dreameth â â â Or From Phansie according to Phansie and so doth a Beastiall or animall Man though indeed the * * * Or figure the Schema Coeli Image or Idea of the Constellation doth certainly co-modellise it selfe whether in Evill or in Good according as the Astrall Spirit eagerly longeth or lusteth in it selfe when it so vieweth what stands naturally as a working in it but seeing it is a Beast therefore it introduceth in its Image with its desire commonly the Modell â â â Or in of a Phantastick Image and turneth it from Joy to sorrow from sorrow to Joy but the soule is faint and sick in such a Spectacle or Glasse and prefiguration whence oftentimes there ariseth great unquietnesse to the Body 6. But where a true Vision is seene in Man that is done by the soules modelising when it co-Imageth or co-modelleth it selfe in the figure through its Imagination then the Image or representation standeth in the right humane understanding though indeed the Astrall Spirit continually Imageth or frameth it selfe in Earthly formes so that very seldome an entire perfect vision appeareth as the work or effect in it selfe shall be also Mans owne Imagination it selfe doth often alter it what a Man thinks or Imagineth in the day viz. that Magick forme makes it so that the figure is according to his
God viz. in the Kingdome of Hunger and Thirst where Nature is without the Divine Substance of the Good Power of God and the â â â 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-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 â â â 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
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy â â â Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become
manifest in the World and are set before the Eyes of the Watchmen who sit in Councell for Judgement what is to be done more with these dry ill-favoured Kine for God hath given them the seaven fatt Kine of the Manifestation of his Grace but they devoure all and yet are so very hungry that Hell dwelleth in their foure Elements and the Kingdome of the Devill * * * Consisteth in that wch their posture condition or qualitie doth represent and expresse standeth in their figure 40. O Aegypt of Christendome thou hopest for Good and yet desirest onely to worke wickednesse No Good shall come to thee except thou dyest from this Hunger thou wilt burst thy selfe asunder in this Hunger whence shall good be interpreted to thee by Joseph when thou thus hungerest the more Nature generateth in thee such a thing as thy hunger and desire is thou oughtest to hope for nothing except thou convertest and puttest on Josephs New Garment and then the Lord will give thee his Spirit so that thou wilt see and understand thy Images and put them away and stand with Joseph before the Face of God as Joseph before the Face of Pharaoh and wilt be able to see and interpret the Wonders of God 41. And then the Lord will set thee with Joseph over the Kingdome of his Mysteries that thou wilt rightly understand the Magick ground of Faith and wilt search no more in the Images of the outward Naturall Magick as thou hast done for a long time but thou wilt see the inward Ground and with Joseph rule over Aegypt that is over the Mysteries and wilt therein prayse the Lord and draw in his fountaine and drinke water of Life 42. For â â â Rom. 10.8 Deut. 30.14 the Word which thou shalt now learne and understand is nigh thee namely in thy Mouth and heart thou art Gods formed Word thou must learne to reade thy owne Booke which is thy selfe and then thou wilt be free from all Images and thou seest the Place of which it is sayd * * * Gen. 28.16 The Lord is heere and then thou wilt attaine the Life of power and vertue againe and become fatt and put away the Mantle of Christ and say Heere is the Man that will walke in the footsteps of Christ and will follow and imitate him and be like and â â â Phil. 3.10 Conformable to him in his Life and Image 43. This whole Historie of the Dreames of Pharaoh are an Image whereby the Spirit under an outward Action pourtrayeth and Typifieth the humane Ground how Good God Created him and set him in his fattnes and how he is thus destroyed by Sathans Envy and Poyson and changed into so ill-favoured an Image 44. But in Joseph the Spirit representeth a figure shewing how a Man must againe spring up through the New Birth out of this Poyson and how he should be set before God againe and how God giveth him his Spirit and maketh him Ruler in his House how he shall gather in heavenly fruits in Faith and a good Conscience against the time of Temptation when the Dearth or Famine viz. Gods Anger sifteth the soule 45. In which sifting then that fruit which is for foode which stands by the soule in Repentance and in which its little Pearle-Plant with its branches groweth it takes along and beareth good fruit 46. Those fruits are then Josephs interpretation as he declared Gods Counsell and taught it to Pharaoh so the New Birth bringeth forth such good fruit and doctrine which makes knowne the way of God to Mankinde and standeth hefore him with wisdome as Joseph before Pharaoh And this we see in Josephs Councill after he had interpreted his Dreame he sayd to Pharaoh * * * Gen. 41.33 to the 36. Let the King looke out for a wise and prudent Man who may build Granaries for Pharaoh where provâsion may be layd up that Men may have Necessary sustenance in the Famine which the Spirit secretly represents in the â â â Or Condition of such a Man the Man Christ or a Christian Man figure of Man that a Man should looke out for â â â Exod. 18.21 Wise Men fearing God which should help to gather in the Divine Treasury and provision with wisdome and understanding with Doctrine life and prayer that thereby the Divine Treasure and provision might be gathered in 47. And then when the time of triall sifting and hunger cometh that Gods Anger might be thereby kept back and prevented and not so suddenly make both body and soule Land and people leane and devour them but that there may be something for Provision Concerning which God sayth he will doe well to them that feare God unto a * * * 1000 Generations Exod. 20.6 Thousand Generations and this Provion shall continue to a Thousand Generations 48. And Moses sayth further â â â Gen. 41.37 38 39 40 41 42 43 44 45. This saying of Joseph pleased Pharaoh and all his servants well and Pharaoh sayd to his servants how can wee finde such a Man in whom the Spirit of God is and sayd to Joseph seeing God hath made all this knowne to thee there is none so understanding and wise as thou thou shalt be over my house and all my People shall be obedient to thy Word onely in the Regall Throne I will be higher then thee And further Pharaoh sayd to Joseph behold I have set thee over the whole Land of Aegypt and tooke his Ring off his owne hand and gave it to Joseph into his hand and cloathed him with white silke Garments and hung a Golden Chaine upon his Neck and caused him to goe in his second Chariot and caused it to be proclaimed before him this is the father of the Land and set him over the whole Land of Aegypt and Pharaoh sayd to Joseph I am Pharaoh and without thy will shall no Man stirre his hand or his foote in the whole Land of Aegypt and he called him his secret Councell and gave him a wife named Asnath the Daughter of Potiphar Priest of ON 49. This now is the Most excellent figure in the whole Bible that there is no where the like to it of any Man and he standeth in the figure of an approved tryed Christian who hath out-stood all tryalls whom the Spirit of Christ hath lead with himselfe quite through his sufferings Death Hell Prison and Misery as the Onely God viz. the Great King set him before him and tryed his wisdome which he had received in the processe or imitation of Christ when he received him with Joy and giveth this Testimony of him there is none so wise as thou who would so hiddenly introduce his Life in Patience through Death and Hell to God as thou 50. And as God giveth him full power over his Kingdome and in his Love maketh him his helper and assistant as a Councell of a King helpeth and assisteth a King to governe his
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 â â â 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 Jacâbs 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
soule might thus move it selfe in all the Three Principles and stirre up the most inward ground viz. Josephs Brother viz. the incorporated Gate of Grace together with all outward Essences or faculties of the outward soule and bring them along into the work of Repentance into the presence of the right Joseph or Jesus 10. For the fiery Soule is threatned by Joseph that is by Jesus that if in its drawing neere it bring not along with it the most inward ground viz. the brother of Joseph or Christ which in its Manifestation becometh the Temple of Christ then shall its Band of Gods Anger not be loosed its brother Simeon shall remaine in Prison till it also stirre up and bring with it Josephs Brother viz. the most inward Ground 11. Neither shall its Sack be filled with * * * Rev. 2.17 Heavenly Manna for its food that is its Faiths desire shall remaine hungry and Empty and not be filled with divine power and vertue unlesse it bring the Temple of Christ viz. the right Sack with it whereinto the heavenly Joseph filleth his Food 12. This now in the Text stands in a figure shewing how the Old Adamicall Man viz. the Old Jacob thinketh it to be very hard that he should let all the powers of his Life be carried along into Aegypt that is into Repentance into the presence of Joseph or Jesus especially when he seeth that he must breake his will and part with all temporall things for it as Old Jacob must part with all his children for this foode 13. It went hard with him and yet the famine and hunger did so presse upon him that in the end he must yeeld and be willing that all his sonnes should goe into Aegypt and his youngest sonne went along and he was alone as one who had no children so wholly must the Outward Nature leave whatsoever it hath or is in it selfe as having no more power and ability as to Earthly things and give up the selfehood of its inward soule which standeth in the Drawing of God that the inward soule may take the outward soules will along with it into Conversion and then the Old Jacob that is the Old earthly Adamicall Body remaineth alone in its house of Sorrow and knoweth not now what will become of it when its Spirit must goe along into conversion then thinketh the Earthly Lucifer in it viz. the fleshly desire heereby thou wilt loose temporall honour and good things and be the foole of the world this will not serve thy turne and Lust. 14. But the Great Famine viz. Sinne presseth the poore life in all the Three Principles that it must make ready and goe into Aegypt that is into Repentance and seeke divine foode and pray for it and desire it from the true householder Joseph or JESUS and in such Prayer and desire fall on his face of great humility before Joseph or Jesus and desire foode of him 15. But that Jacobs sonnes must goe twice into Egypt for Corne and at the first time receive Corne Enough and yet they came into danger thereby * * * Were kept in pawne or Custody and were kept as a pledge hath inwardly this figure when Man at first turneth into repentance then first the terrible figure or aspect of his sinnes standeth before him for they rouse him up and the Conscience standeth in the Anger of God 16. As the Brethren of Joseph stood the first time before Joseph when he held them for Spies so also Man standeth before God as a Spie of Divine Grace for he thinketh he will this once enter into Repentance that his old sinnes may be forgiven him but he hath not yet so strongly tamed his will that the will should think all dayes of its life while the body lasteth to remaine in such begun Repentance but it thinketh onely for once thus to destroy Sinne in the Conscience and to drowne the old sinnes in Repentance and Sorrow 17. And it cometh also to that passe that his Conscience though perhaps at first it be terrified is in the End appeased and divine foode is given to him from the heavenly Joseph into the Sack of his desire so that the Anger of God letteth him goe But the Anger of God in his righteousnesse taketh a â â â Or Pawne Pledge from the Conscience and keepeth it to see whether Man would continue to rest satisfied with this burthen of food if not then the Anger of God hath its first right in soule and body 18. As it happeneth to us poore Men that wee very slightly and lavishly spend the first foode which the heavenly Joseph giveth us in Repentance and come againe with great hunger want and misery of Conscience and must come to be poore againe and even therefore because we did not the first time bring along with us our Benjamin viz. the most inward Ground in that our will was not quite broken and that wee suppose wee shall continue till our End in Repentance and divine Resignation But if it were done in the first Repentance then could not Gods righteousnesse in the Anger take any pledge but must leave us quite free 19. This figure now that Jacobs children must goe downe into Egypt for foode twice and at the second time Joseph was first manifested unto them and the third time they tooke along with them their wives and children and all that they had together with their father prefigureth that when Man through sinne hath spent and consumed the first divine food that he must hunger againe and be in want in his Conscience so that his conscience presseth him complaineth as a hungry Belly complaineth for food then he thinketh on the first repentance againe how Grace happened to him before 20. But his most inward Ground viz. the Band of Gods Anger complaineth against him condemneth him that he did not preserve Grace it blameth him for an unfaithfull perjured Man who hath tasted Gods Grace and how it was bestowed on him of meere Mercy and that he hath for the Lusts sake of the flesh spoyled and lost all againe and then he standeth as one that is not worthy of any thing so much as to look up to Heaven or that the Earth should beare him that he hath for such base Lusts sake of the flesh squandred so precious a thing againe and thinketh yet with the poore Publican and sinner and with the lost sonne the keeper of swine he will turne againe and come to the salvation of God and then first it is in right true Earnest and then goeth Jacobs sonnes all one and other the second time into Egypt into Repentance to buy heavenly Corne and then must the Old Adamicall Jacob viz. the Body stay at home in Calamity 21. In this Earnest it is that Benjamin viz. the inward Ground is first taken along and now the first will is broken and goeth no more in and with such a purpose as at the first time and they come
Love then he set Shepheards in it or else meane poore despised and unesteemed people see Abel Seth Enoch Noah Abraham Isaac Jacob Joseph Moses David also the Prophets and Apostles and all Holy Men or Saints through whom God once manifested himselfe and then thou wilt see that no highnes availeth any thing before him that is but a Glasse of wonders in evill and good also a sport of Gods Love and Anger a premodeling or representation of the Angelicall Dominions in Light and Darknes in Heaven and Hell CHAP. LXXIV How Jacob was set before Pharaoh with the five youngest brothers of Joseph and Jacob blessed Pharaoh also how Joseph bought all the Land of Egypt for Pharaohs owne What is heereby to be understood Vpon the 47 Chapter of Genesis MOses sayth * * * Gen. XLVII 1 2 3 4 5 6. Then came Joseph and told Pharaoh and sayd My father and my brother with their small and great Cattle and all that they have are come to mee out of the Land of Canaan and behold they are in the Land of Goshen and he tooke five of his youngest brethren and sett them before Pharaoh then sayd Pharaoh to his brethren What is your employment and trade and they answered thy servants are heardsmen wee and our Father and sayd further to Pharaoh wee are come to dwell by you in the Land for thy servants have not pasture for their Cattle the famine doth so hard presse the Land of Canaan now therefore let thy Servants dwell in the Land of Goshen and Pharaoh sayd to Joseph is this thy Father and are these thy Brethren who are come to thee the Land of Egypt standeth open for thee let them dwell in the best place of the Land let them dwell in the Land of Goshen and if thou knowest any among them that are fit and expert set them over my Beasts and Cattle The inward Figure standeth thus 2. When Christ manifesteth his brethren and the Old Father Adam in the power and vertue of God that they are with all their substance come to him and have wholly given up themselves to him then he taketh five of the youngest brethren in the properties of life and setteth them before God that is he taketh the five Senses of Man which alwayes are and continue to be the youngest in the Lifes property for they are continually generated anew and setteth these with the power and vertue of their Life before God 3. For these are they that shall be Gods Ministers and Servants in the Love to these Christ giveth in his Councell and sayth when ye come before the Face of God so that the Spirit of God in you proceedeth upon you and proveth and sifteth what your office and work is in the presence of God then humble your selves and say in the presence of God thy servants are but heardsmen and are come to thee in the famine of Misery in our great Hunger to dwell neere thee in the Land of God for in our owne powers and vertues in the Adamicall Kingdome of Nature wee have not pasture and foode for the poore miserable Life therefore now O Lord suffer thy servants to dwell in the Land of Goshen viz. in thy Courts that wee may eate of the dew of Heaven and live to thee and serve thee in our Office 4. Then sayth the Eternall Father to Christ viz. to his Steward behold is that thy Father Adam and are these thy brethren according to the humanity which are come to thee the Land of Egypt standeth open for thee that is the Kingdome of heaven together with the Kingdome of Nature standeth open to thee thou art my Steward in the Kingdome of Grace and also in the Kingdome of the Nature of the humane Property let them dwell in the best place in the Kingdome of Grace and in the Kingdome of Nature and if thou seest that there are Men among them fit for it set them over my Cattle that is those among them that are fit and expert make them Officers in the Kingdome of Nature that they may rule over my Creatures that is set them in the Apostolick Office that they may feede my flock whom thou leadest inwardly in them with thy Staffe or Crooke let them be * * * Note the true Ministers Pastours and Teachers in the Church of Christ Jure Divino who they are outwardly Shephheards and leade and governe the properties of Nature viz. my sheepe or Beasts 5. All Spirituall Shepheards in this world doe sit in the Office of the Father as also the worldly Shepheards which are instituted onely by Christ through whom Christ himselfe inwardly ruleth and governeth and they are all of them Gods Officers 6. But whosoever are instituted in an Office without the â â â Or Arch-Bishop chiefe Shepheard Christ they all of them are but in the Land of Canaan in the famine of Gods Anger and are but devouring Wolves both one and other be they spirituall or worldly Officers be they noble or ignoble Prince or Protector or Guardian Priest or Sexton one as well as another All that ruleth in an Office without Gods Spirit that ruleth of selfe and to the Judgement of God he that thinketh not in his Office to serve God and to manage his Office as a Shepheard of God he is a Minister and Servant of Lucifer and serveth him 7. Moses sayth further * * * Gen. 47.7 Also Joseph brought his father Jacob and presented him before Pharaoh and Jacob blessed Pharaoh that is Christ set also the Adamicall Image before God not onely the five Senses but the whole Man and he blesseth God that is he thanketh God and bringeth him fruit to the praise of God as a Blessing then sayth God in his acting and working * * * Vers. 8 9 10 How old art thou and he answereth one hundred and thirty yeeres is the time of my Pilgrimage few and evill are my dayes in the time of my life and they reach not to the time of my fathers in their Pilgrimage so Jacob blessed Pharaoh and went forth from him 8. Thus the Adamicall Man acknowledgeth and confesseth before God his evill time in the earthly desire and sayth it is but a Pilgrimage viz. a continuall wandering and anxiety in continuall cares and disquietnes whereby Man worketh and effecteth Gods wonders 9. And Moses sayth further * * * Gen. 47.13 14 15 16 17. There was no bread in all the Land for the Famine was very sore and hard so that the Land of Egypt and Canaan were famished by reason of the Famine and Joseph gathered all the Money that was found in Egypt and Canaan for the Corne that they bought and he put all the Money in the house of Pharaoh Now when the Money in Egypt and Canaan was brought all Egypt came to Joseph and sayd Give us Bread wherefore must wee dye in thy presence being without Money And Joseph sayd fetch mee your Beasts and Cattle
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
6. But it hath more respect to the Covenant that the children of the Covenant in their Adamicall Nature would be a neere Cohabitation in Hope and that the Outward Man would not apprehend the Kingdome of Christ but would be a neere co-habitation with it where Christ should dwell in the inward Ground viz. in the Spirituall World and Adam in this * * * World or outward Life Time of the Life and yet be a co-habitation 7. For as the Spirit hath by Judah declared Christ in the flesh so now heere he declareth that the outward Man would not be Christ but be a Co-habitation of Christ Christ would possesse the inward Ground as he also sayth My Kingdome is not of this world Therefore the outward mortall Man should not say of it selfe I am Christ for he is onely a Co-habitation of Christ as the outward world is onely a Co habitation or neere neighbourhood to the Kingdome of Christ for Christ is the inward Spirituall world hidden in the outward visible world as the Day is hidden in the night and yet they dwell one by neere and with the other VI. The Testament of Issachar 8. * * * Gen. 49 14 15. Issachar is a strong boned Asse and he lodgeth in valleys between the Borders or Hills of the Country and he saw Rest that it was Good and the Land that it was pleasant and fruitfull but he hath bowed his shoulders to beare and is become a Tribute servant In this Testament of Issachar the Spirit pointeth first at the outward figure of this Tribe or Stock shewing where they should dwell viz. in the midst of the Land in Good ease and Rest but yet be Tributary but the powerfull figure looketh upon the inward Ground viz. upon the humane Nature 9. For when â â â Gen. 30.18 Lea bare Issachar shee sayd God hath rewarded mee in that I gave my Mayde to my husband and shee called him Issachar that is a divine wages or reward for shee had given Rachell her Sonnes Mandrakes that shee suffered Jacob to sleepe with her this night upon which shee conceived this sonne therefore shee called him a recompence from God 10. But the Spirit sayth in this figure he would be a boned strong Asse and lodge between the Borders which outwardly in its habitation was just so but in the inward figure he sayth The man which is obteined from God by prayer is indeed a Gift and wages but his Adamicall Nature is onely a Boned strong Asse for the burthen who beareth the Adamicall Sack but he dwelleth with his Minde between the Borders viz. between God and the Kingdome of this world his Minde presseth into the Borders of God and the Body dwelleth in the World 11. Therefore the Minde must be as a Boned servile slavish Asse which though it sitteth at ease and rest in a good habitation in the Borders of God yet it must beare the burthen of sinnes and of Death in the earthly Sack and there is no buying it off with the Mandrakes before the Death of the Earthly Man also no praying to God for it avayleth that thereby the Boned strong Asse might come to divine Liberty It must remaine an Asse till Christ in himselfe bringeth it into the Eternall Rest The Adamicall hurt and losse is so great that the Asse must leave the Sack in the Death of Christ else he will not be rid of it 12. But he addeth the cause why he must remaine a Boned strong Asse for he sayth He saw the Rest that it was good and the Land that it was pleasant that is that the Minde would alwayes desire to rest in the Lust and pleasure of the flesh and would desire to take care of the Earthly Lust and in that regard the Minde must be a servile Asse and servant of Gods Anger and so seperateth the Naturall Adamicall Man from the Seede of the Covenant viz. from the person of Christ so that the Naturall Adamicall Man in its inbred Nature is but this Asse with the Sack till Christ possesseth his Kingdome in him no Covenant or praying availeth but that Adam must in this world remaine an Asse till the Sack be gone and then he is called a new childe in Christ which new childe in this Life is the inward Ground but the boned strong Asse is the new childes instrument upon which the Sack is carried for the servility of Gods Anger continueth so long as the Sack lasteth VII The Testament of Dan. 13. * * * Gen. 49.16 17 18. Dan will be a Judge among his People as any other Generation in Israell Dan will be a Serpent in the way and an Adder on the path and will bite the horse in the Heeles that his rider shall fall back O Lord I waite for thy Salvation This is a powerfull figure of the outward power and authority of humane Officers in the Kingdome of this World and is so strongly prefigured that it is terrible to reade if a man rightly discerne the figure and yet in the presence of God it standeth in its own proper figure thus The Spirit sayth Dan will be a Judge among his people as one of the Generations or Tribes in Israell In the Figure it standeth thus 14. Dan standeth in the figure of all outward Officers from those of highest authority and power even to the * * * Ordering of a Mans own private affaires or employmentâ Government of the humane Life it selfe therefore the Spirit fayth of him he shall be in his owne might and power as one Man is to another In the presence of God he is not esteemed greater in his owne Nature then a Servant or Minister for he serveth God in his Office as another servant doth his Lord and Master the Office is Gods wherein he sitteth as a Judge The Office is the Authority and power and he himselfe is before God as another Man 15. But the Spirit sayth Dan will be a Serpent on the way and an Adder on the path that is this Judge in Gods Office would draw poyson out of the power and authority viz. selfe-will and say of himselfe the authority is mine the Office is mine that is called on the way for the way which they should goe is Gods viz. true righteousnes then sayth Dan that Land and Country this Citty that Village those Goods that Money is mine it is my owne I will use it to my owne profit advantage and honour and live in this Office as I will 16. And this very selfehood is the Serpent and venomous Adder on the way for it walketh very dangerous steps upon the paths of righteousnesse it turneth righteousnesse into Selfehood to doe what it will it sayth I am a Lord the Citty Land and Country the Village or Authority and power is mine I may doe with the people what I will they are mine and so sucketh poyson out of Gods Office of a Judge and thereby afflicteth the miserable and
brother and yet the Spirit sayth of him he is a ravening Wolfe who in the morning would devour the prey In this Testament of Benjamin is couched the most hidden secret figure of the whole Scripture and yet in its Type in the unfolding in the Effect and work it is the most manifest and open figure which is cleere in the fullfilling so that Men may see it with bodily Eyes and yet in their Reason are quite blinde concerning it 49. This figure is fullfilled and yet is in action and shall be yet also further fullfilled it is very secret and yet as manifest as a Sunshiny Day and yet is not understood but it is knowne to the Magi and Wisemen who indeed have written much concerning it but it hath not been yet rightly explicated while the time of the Evening when Benjamins spoyle shall be divided was far off but now it is neere therefore wee shall offer somewhat concerning it and hint the sence and meaning for those of our society to consider of and yet remaine as it were dumb to the unwise seeing they sit in the dark and open their Jawes onely after the spoyle 50. The two Brethren Joseph and Benjamin are the Image or Type of Christendome and of a Christian Man which in their figure are twofold viz. the Adamicall Man in his Nature is signified by Benjamin and the New Man out of the Covenant in the Spirit of Christ is signified by Joseph and the figure representeth how Christ hath assumed the Adamicall Man and that this Man is halfe Adamicall and halfe heavenly and that entirely in one person which cannot be divided 51. So also in this Image or Type he prefigureth Christendome and how they would receive Christ and become Christians viz. that in them Christ and also the Evill Wolfe Adam would governe that is when they would receive the Faith they would be so ravenous raving and zealous as a Wolfe and would draw the Heathen to them with power and Compulsion and yet would devour them that is whosoever will not above all hold the same Opinion with them they would presently fall on to Condemne that other Opinion and persecute it with warres the sword as a raging Lyon or Wolfe biteth and devoureth thus in zeale they would devour round about them with Excommunication and the sword and that therefore not because they are zealous in the Spirit of Christ but from the Wolfe of the Evill Adam which would alwayes set it selfe in Spirituall and Worldly States and polities above the Spirit of Christ. 52. Thus their Zeale would be only from the devouring Wolfe Men being more zealous under the Name of Christ for temporall Goods fatt livings good dayes and worldly honour then for Love Truth and Salvation they will not be zealous in the power of Christs Love but in the power of the devouring Wolfe Also in the Zeale of their accustomed Exercises and Worship wherein yet they would but play the hypocrites before God they themselves would devoure one another as covetous greedy Wolves and so outwarldly the Wolfe would Governe But yet inwardly in the true children Christ would governe Outwardly Benjamin viz. the Naturall Adam which indeed is also a Christian but it is first after his Resurrection when he is quitt of the Wolfe and Inwardly Joseph who is hidden under the Wolfe 53. And now the Spirit of Jacob in the Covenant of God pointeth at the Time shewing how it would be viz. in the first time of Christianity they would be zealous hunger after God in the Spirit of Christ and yet must hide themselves from their Enemies as a Wolfe that Men hunt as an Enemie 54. But when they shall be great and possesse Kingdomes that is when Christs Name shall come under the power and authority of Dan so that Lawes and Ordinances shall be made out of pretence of Christian Liberty and its Orders and Exercises shall come under worldly authority and dominion then will this Christendom be a Wolfe which will no more judge and proceed in the Love of Christ but whosoever will not call all their Belly Orders good and right those they would devour with the sword of Excommunication with fire and * * * Racha vengeance and would raise warres for Christs Name and for their superstitions and compell the people with power to the acknowledgement of Christ and devoure round about them as a Wolfe and alwayes hunt after the spoyle and yet for the most part entend to get the Goods and authority of strange and forreigne people to themselves 55. Thus would Benjamin in the Morning viz. in his rising up devour the prey and towards the Evening he would againe divide this devoured spoyle that is towards the End of the world when Josephs Government will get aloft againe so that Christ shall be wholly manifest and that this Wolfe shall cease then will Benjamin viz. the holy true Christendom divide the spoyle of Christ wherewith Christ hath suppressed Death and Hell 56. This dividing or distribution of the spoyle shall come and is already come and yet is not though it is really in Truth and the whole world is blinde concerning it except the children of the Mystery The Time is and is not and yet truly is when this prey and spoyle of Christ and also the Wolfes prey shall through Josephs hand be given into Benjamins hand and be divided and distributed 57. O Babell let this be a Wonder to thee and yet no wonder neither for thou hast nothing and seest nothing at which thou canst wonder as a young plant groweth from a Seede and becometh a great Tree which bringeth forth much faire fruit so that a Man would wonder at the Graine or seede how so excellent a Tree and so much good fruit hath lyen hid in one only Graine or seede which men neither knew of nor saw before But because Men have knowledge and experience thereof that it is possible that a Tree should come out of one graine or seede Men wonder not at it yet Men see not how it comes to passe or where that great power and vertue was so also at present Men see the Graine or Seede of the Tree well enough but Reason contemneth that and beleeveth not that such a Tree lyeth therein whence such good fruit should come that thereby the Kingdome of Benjamin at the End of Time shall be called a dividing or distribution of the prey and spoyle 58. But Joseph must first be a Governour in Egypt and then Benjamin cometh to him and then Joseph giveth him five Garments of sumptuous apparell and five times more foode from his Table then the other when the famine famisheth the Land and the soule of Jacob hungereth then know that God will thereby draw Israell into Egypt viz. into Repentance and then is the time of visitation and Benjamin carrieth his spoyling sword in his mouth But Josephs countenance smiteth him so that he cometh into great Terrour and feare of
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 Sâhalle 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 Puââ Element signifying Motion in the Angelicall world in Essence and is the One Holy Pure Element wherein the four Elements in the Temperature âay 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 ãâã 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 Wâlling 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 CoÌprehending 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 ãâã 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
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 wrathfuâl 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 himsâlfe who is neither nature nor Creature also dwelling in nothing save onely in himselfe and yet dwelleth through all things and is neither fâr 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
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