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
Sound or Distinction as the sixt Capitall Form signifying that the Naturall manifested Life where the Eternall Divine Word through the Formes of Nature hath infolded it self and where all the Powers of Wisdom stand in (n) Noyse Sâ—halle Sound therein standeth the Understanding Life which in Light is Angelicall and Divine but in Darkness it is Diabolicall As at the right Numb 11. standeth Angell VII Standeth Essence or Essentiall Wisdom of the out-breathed word wherein all other Forms are revealed and is even the Essence of all Forms as good as Divine in the Light but in the Darkness Evill and Devillish And therein is chiefly understood Mysterium Magnum the great Mystery the Angelicall world is also therein understood and likewise the Internall spirituall body of Man which disappeared in Adam when the Souls will departed from Gods will but revived again in Christ that giveth to him for the Essence of this Power-World which is that heavenly flesh Joh. 6. And it is the dry Rod of Aaron which in the Spirit of Christ again springeth up in Man Numb 12. Standeth Puâ—â— Element signifying Motion in the Angelicall world in Essence and is the One Holy Pure Element wherein the four Elements in the Temperature â—ay and is a root of the 4. Elements Numb 13. Standeth Paradise signifying the Eternall springing or spiritual growing in the Spirituall world from which the externall visibile world Thus hath this place been before the fall of Lucifer and Adam namely in an equal temperature or Harmony of the 7. Planets and 4. Elements out of good and evill as out of both Eternall Principles is breathed forth In which Source and Regiment Adam in his Innocency stood when the four Elements harmoniously existed in him as in the holy pure Element Numb 14. Standeth Beginning of the External World signifying how God by his Word hath breathed forth that spiritual Mysterium Magnum as the Eternall Nature of all Spirituall Properties into a visible externall formall Being and through the Fiat as the Divine Desire hath fashioned it into Creatures There standeth the third Principle where 3. Worlds in one another must be understood as the dark world of Gods wrath the Eternall light world of Divine Love and this visible fading world Numb 15. Standeth Heaven signifying the (p) Heaven is the parting-mark out of the spiritual fire and water between the Heavenly and Earthly parting Mark between the internall and externall world as of the visible and invisible Essence which Heaven standeth in Essence of the spirituall firie water Numb 16. Stands Quintessence signifying the spirituall Powers as the Paradise-Ground in the four Elements as well the Astrall breathed forth by internall powers at the beginning of time and is that good in the four Elements wherein the light of Nature shineth as an outbreath'd (q) Or shine Glast fulgor of the Eternall light Numb 17. Standeth four Elements viz. Fire Air Water and Earth as the created world out of the dark and light world which is the framed word spoken out of the Eternall Natures Essentiall power therein did the Devill cast his poyson which after the fall of Man was accursed of God Numb 18. Stands Earthly Creatures signifying that out of the Quintessence and the four Elements were all Creatures of this visible World created Man having 2. Eternalls in him may be saved or damned and only from them have their life But the animated Man hath also in him both inward spirituall worlds according to the internall soul of man therefore may Gods love and wrath be manifested in him for wherein the will impresseth and kindleth it self of that Essence it partaketh and the same is manifest in him as is seen in Lucifer Thus have you a brief Intimation of the first Table and consequently of all the Authors writings faithfully imparted out of a good Christian affection to his loving friends and is as an ABC to beginners II. TABLE In this second Table God is considered according to his Essence in Unity what he is in Trinity without Nature and Creature whereby he filleth all things and yet needs no place AD Father Will IE O Son Delight HO N Spirit Science VA A Power Word Life I Colours Wisdom Vertue TETRAGRAMMATON In this Table is consider'd the efflux of the Eternal Divine WORD how the WORD through Wisedom brings it self from Unity into Separation and Multiplicity as well in the Eternal Nature and Creature according to which God calls himself angry jealous God and a consuming fire as well as a mercifull God wherein is understood the foundation of Angels Soules and how they may receive salvation or damnation Gods The Wrath first or Dark Prin World ciple Gods 〈◊〉 Love or Second Light Prin World ciple Similitude 1 T 2 I 3 N â— C 5 T 6 V 7 R E Desire or Comprehending Science or Drawing Anguish Fire Light Love-fire Sound Essence T Dark Feeling or Moving Wâ—lling Painful Life Love-Life Understanding Working ER Austere Hardnes Enmitie Minde Terror Joy Five Senses Form NAL Sharpness Elevating Wheel of Life Killing Power Love Sperm In the Septcenary without by it self is understood the Mysterium Magnum as the 7. properties of the Eternal Nature In the Novenarie downwards are signifi'd the properties of Life In the fourth Form as in Fire 2. Principles separate themselves from each other as Darkness and Light N Furie Pride Despair Hell Glorie Giving Taking or CoÌ„prehending A Greater Death False will Lesser Death Souls ground Devill Souls Spirit Angell Praising Increasing T Standing still Breaking From Original separating Folly Wisdom Highnes Humility VR Impotent Self-will Robbing Fantasie Knowledge Strength Throne The Second Table Expounded THe word ADONAI signifieth (a) Or expantion opening or free motion of the bottomless Eternal Unity how the Eternal generation expantion and effluence of the Trinity of God is in it self A is a triple I which comprehendeth it self Cross-wise as in a Beginning Entrance and Effluence D is the motion of the triple I as the opener O is the Circumference of the triple I as the birth of Gods place in it self N is the triple Spirit issuing forth of the Circumference out of it self as a triple I. A. This lower A is the object or operation of the threefold I or Spirit from whence eternally spring Motion Colours and Vertue I is the essential Effluence of the triple I where the Trinity floweth forth into Unitie And in this whole word ADONAI is understood the Eternal life of Gods unity The word FATHER is the Eternall beginning of operation and will in the threefold I of the Unitie The word SON is that Operation of Power as comprehension of the will into which the triple 〈◊〉 incloseth it self as a place of the divine (b) Egoitae Ickheit self-hood The word SPIRIT is the living issuing motion in the comprehended power as by comparition may be understood in a Flower where the opening or working of the growth is
Eternall understanding manifests it selfe 22. Secondly the Abyssall and divine understanding doth therefore introduce it selfe into an Anxious Fire-will and Life that its great Love and Joy which is called God might be manifest for if all were onely One then the One would not be manifest unto it selfe but by the Manifestation the Eternall Good is known and maketh a Kingdome of Joy else if there were no anguish then Joy were not manifest unto it selfe and there would be but one onely will which would doe continually one and the same thing but if it introduceth it selfe into Contrariety then in the Contest the Lubet of joy becomes a Desire and a love play to it selfe in that it hath to worke and Act to speake according to our humane Capacity 23. The Originall of the Eternall Spirituall and Naturall fire is effected by an Eternall Conjunction or Copulation not each Severally but both joyntly viz. the Divine fire which is a Love-flame and the Naturall fire which is a Torment and Consuming Source understand it thus as it is 24. One part viz. the will of the Father or of the Abysse introduceth it selfe into the Greatest sharpnesse of the Astringency where it is a cold fire a cold painefull Source and it is sharpned by the Astringent Compunctive Anguish and in this Anguish it comes to desire the Liberty viz. the free Lubet or meeknesse and the other part is the Free Lubet which desireth to be manifest it longeth after the will of the Father which hath generated it without Nature and useth it for its Play this here doth againe desire the will and the will hath here re-conceived it selfe to goe againe out of the Anguish into the Liberty viz. the Lubet 25. Undestand that it is the re-conceived will which desireth the Free Lubet of God but now it hath taken into it selfe the horrible Astringent hard Compunctive sharpnesse and the free Lubet is a great Meeknesse in reference to the wrathfull Nature as a Nothing and yet it is now both these dash together in one another the sharp will Eagerly and mightily desireth the Fire-Lubet and the Lubet desireth the Austere will and in that they enter into and feele each other a Great Flagrat is made like a flash of Lightning in manner as the fire or celestiall Lightning or etheriall blaze is enkindled in the Firmament 26. And in this Flagrat the Fire is Enkindled for the Astringent harsh darknesse which is cold is dismayed at the light and great Meeknesse of the Free Lubet and becomes in it selfe a Flagrat of Death where the wrathfulnesse and cold Property retireth back into it self and closeth up it selfe as a Death for in the Flagrat the Darke minde becomes essentiall it sadly betakes it selfe into it Selfe as m m m As being afraid or dismaid at the light a great Feare before the light or as an Enmity of the light and this is the true Originall of the darke world viz. of the Abysse into which the Devills are thrust which we call Hell CHAP. IV. Of the Two Principles viz. Gods Love and Anger of Darknesse and Light very necessary for the Reader to consider of 1. IN this Flagrat or Enkindling of the Fire two Kingdomes Sever themselves and yet are onely one but they divide in the Essence Source and will and are invisible to one another the one comprehends not the other in its owne Source and yet they proceed from one Originall and are dependant on one another and the one without the other were a nothing and yet both receive their Source from One Originall understand it thus 2. When the blaze or Flagrat ariseth then it is in the Punctum and and maketh in the Twinck a Tri-Angle or a Crosse and this is the true meaning of the Character First it is the Keennesse of all things and God manifested in Trinity The Triangle betokeneth the hidden God viz. The Word or Divine understanding which is threefold in its Eternall un-inchoative birth and yet only one in its Manifestation In the fire and light world this Trinity doth manifest it selfe in the Birth not as if there were any place where such a figure did stand no but the whole Birth is so where ever the Divine Fire manifesteth it selfe in any thing it maketh in its inflammation a Tri-angle which the children of men ought seriously to observe and how likewise the life doth enkindle it self in a Tri-angle which betokeneth the Holy Trinity and being the light of life was in the Word of the Deity which word was breathed into man as John saith in his first Chapter and yet did disappeare in Paradise in relation to God therefore it must be borne again on the The Exposition of the fore-going Charecters 6. Now the will Severs it selfe in the Fires Flagrat into two Kingdomes where each dwelleth in it selfe viz. The Flagrat in the darknesse is Gods Anger and the Flagrat in the re-conceivement to the free Lubet becomes the Highly Triumphant Divine Kingdome of Joy in the Free Lubet for thus the free Lubet is Elevated and brought into a wrestling Love-play and so it becomes Springing and working 7. Not that we meane that God thus receiveth a beginning but it is the Eternall beginning of God manifested viz. how the Divine understanding doth manifest it selfe with Power in distinct variety and worketh it selfe forth into a Kingdome which is an Eternall Generation we onely speake here how the unvisible unperceivable God doth introduce himselfe into Perception for his own Manifestation 8. Now we are to understand by the inflammation of the fire a twofold fire a twofold Spirit and a twofold Essence viz. a Love-fire in the free Lubet which is made Essentiall with impression or Desire and in the fire the Spirit and Essence doe severize and yet they are mutually in one another as Soul and body are one and now as the Spirit is so is the Essence and as there is an holy sweet Essence and an holy sweet Spirit in the impression of the free Lubet so likewise in the darke impression there is an Astringent harsh raw and bitter Essence and Spirit as the Essence is so is also the Minde of the Understanding and will in the Essence 9. Albeit the Eternall Essence in reference to the Temporall is Spirituall yet the true Spirit is much more Subtile then that which it maketh to a Substance in the conception for out of the Substance the true intellective Spirit primely proceedeth which before the Substance is only a Will and not manifest to it self for the will doth therefore introduce it selfe into Substance and Essence that it might be manifest to it selfe 10. Now we are to consider of the Severation in the fire when the fire is enkindled then is the fire-blaze or Flagrat Salnitrall where the powers doe mutually unfold and display themselves and come into division where the Eternall onely power of God doth manifest it selfe and in the distinction doth
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 conâ—umed 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 fiâ—ry 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 daâ—k 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 ♀ Venus 1. THe fift Forme or Property is the Love-desire viz. the holy life or the displayed
it selfe to a body viz. a root or the like from which roote there groweth forth in this hungry desire such a body or hearb as the first Power was thus likewise the manifested Powers of God doe forme themselves into an externall Degree viz. into an Essence or Corporallity to speake in reference to the Spirit whereas we must onely understand a Spirituall Essence but yet Corporeall or Essentiall in reference to the Spirit of the Powers as the water is a thicker substance then the Ayre for the ayre penetrates the water the like is to be understood concerning the divine Powers and Essence 5. The Powers stand manifest in an oyly Property but the oyly is manifest in a watry Property therefore the Essence of the divine Powers consisteth in a Spirituall water viz. in the holy Element whence this world with the foure Elements as a degree more externall was brought forth and created into a Substantiall Forme 6. And in this holy Element or Spirituall water we doe understand holy Paradise in which the manifested Powers of God doe work which holy Element in the beginning of this outward world did Penetrate and pullulate through the foure Elements in which Power there grew such fruit wherein the vanity of the wrath was not manifest which man negligently lost so that the lively buddings of the holy Element through the foure Elements and the Earth did cease for the Curse of vanity was manifest and did effectually worke and spring forth out of the earth 7. Thus by the seventh Forme of the Eternall Nature we understand the Eternall Kingdome of Heaven wherein the Power of God is Essentiall which Essence is tinctured by the Lustre and Power of the fire and light for the Lustre of the Spirituall fire and light is the working life in the Spirituall water viz. in the holy Element for this water being the amassed or congealed Essence of the divine Powers is moving but yet it is as an Essence voide of understanding in reference to the divine Powers for it is a degree more externall as every Substance or body is inferiour to the Spirit the oyly Essence is the Spirit of the water viz. of the watry Spirit and the manifested Powers of God are the Spirit of the oyle or oyly Spirit and the Eternall Vnderstanding of the Word is the beginning of the manifested Powers and one degree goeth forth mutually from another and All r r r Or Beeings or all the Universall created Substance is onely God revealed God manifested God expressed Essence is nothing else but the manifested God 8. When we consider what kinde of life Motion and Dominion was before the times of this outward world in the place of this world and what Eternity is then we finde that it was and is unto Eternity such a life motion and Dominion as is above mentioned 9. The outward world with the foure Elements and Stars is a Figure of the internall Powers of the Spirituall world and was expressed or breathed forth by the motion of God when he moved the internall Spirituall world and amassed by the divine desire of the inward Powers and introduced into a creaturall Beeing both out of the internall spirituall dark-world and also out of the holy light-world 10. This outward world is as a smoake or vaprous steame of the fire-fire-Spirit and water-water-Spirit breathed forth both out of the holy and then also out of the dark world and therefore it is evill and good and consists in Love and anger and is onely as a smoke or misty exhalation in reference and respect to the spirituall world and hath againe introduced it selfe with its Properties into formes of the Powers to a Pregnatresse as is to be seen in the Stars Elements and creatures and likewise in the growing Trees and hearbs it maketh in it selfe with its birth another Principle or beginning for the Pregnatresse of time is a Modell or plat-forme of the Eternall Pregnatresse and time coucheth in Eternity and it is nothing else but that the Eternity in its wonderfull birth and manifestation in its Powers and strength doth thus behold it selfe in a forme or Time 11. And now as we doe acknowledge that in the Spirituall holy world there is an Essence viz. a comprehensive Essence which consisteth in the Spirituall Sulphur Mercurius and Sal in an oyly and watry Bysse wherein the divine Powers play and worke so likewise in the darke world there is such a Property but altogether adverse odious opposite spitefull envious bitter and compunctive it hath also Essence s s s Or of according to its desire but altogether of a fell raw indigested watry Nature wholly sharp and harsh like to the Property of the rough hard stones or wild earth of a cold and scorching dark and fiery Property all which is a contrarium to Love that so it might be knowne what Love or Sorrow is 12. That the fullness of joy might know it selfe in it selfe the Keen Tartnesse of the Source must be a cause of the joy and the darknesse a manifestation of the light that so the light might be manifestly known which could not be in the ONE 13. But to answer the Readers desire briefly and fully concerning the seven Properties of the Eternall nature which make three Principles or worlds I will out of Love for the sake of the simple yet once more set downe the formes in briefe as an A. B. C. for his further Consideration and meditation I. Forme Astringent Desire 14. LO the Desire of the Eternall Word which is good is the beginning of the Eternall Nature and is the Congealing of the Eternall Nothing into Something it is the Cause of Essences also of cold and heat so likewise of the water and aire and the formation of the Powers and a cause of the taste a mother of all Salts II. Forme bitter Compunctive 15. THe motion of the Desire viz. the attraction is the other Forme of Nature a cause of all life and Stirring so also of the Senses and distinction III. Forme Anguish Perceivance 16. THe Anguish viz. the Sensibility is the the third Forme a Cause of the Minde wherein the Senses are moved and acted IV. Fire Spirit Reason Desire 17. THe fire is a cause of the true Spirituall life wherein the holy Powers of the free Lubet are delivered from the Astringent undigested roughnesse for the fire in its Essence devoureth the darke Substance of the Impression and works it forth out of it selfe out of the light into Spirituall Powers V. Forme Light Love 18. THe holy Spirituall Love-desire where the holy will of God hath exacuated it selfe in the harsh impression and manifested it selfe through the fire with the Power of the Omnipotence that now brings it selfe forth through the fire in the light and so in the Powers it is introduced into life and motion in the desire and herein the Holy Generation and the Triumphant Kingdome of the great Love of God doth consist and is
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
still remained an Angell in humility 16. Therefore the children of darknesse and the children of this world also are wiser then the children of the light as the Scripture saith Thou askest why they have the Magicall roote of the Originall of Essences manifest in them and this was even the desire of Adam however the Devill perswaded them that they should be wiser their eyes should be opened and they should be as God himselfe 17. This folly caused King Lucifer to aspire desiring to be an Artist and absolute Lord like the Creatour The water of meeknesse had been good for his fire will but he would none of that hence it is that the children of God must be the most plaine syncere and Simple as Esaias prophecyed of Christ who is so simple as my servant the righteous one who turneth many unto righteousnesse viz. k k k Or to upon the way of humility 18. All Angells live in humility and are resigned to the Spirit of God and are in the Eternall Speaking Word of God as a well-tuned pure-Sounding Instrument in the harmony of the Kingdome of heaven of which the Holy Ghost is chiefe Master and Ruler 19. But the Devill hath forged to himselfe a strange fooles-play where he can act his gulleries with his sundry Enterludes and disguizments and demeane himselfe like an Apish foole and transforme himselfe into monstrous strange and hideous shapes and figures and mock at the Image of Angelicall Simplicity and Obedience and this was his ayme and intent for which he departed from the harmony of the Angelicall Quires for the Scripture saith tthat he was a murtherer and lyar from the beginning his jugling feats and fictions are meere strange figures and lies which God never formed in him but he brings them to formes and shapes in himselfe and being that they are contrary to his Creation they are lies and abominations 20. He was an Angell and hath belyed his Angelicall forme and obedience and is entred into the Abomination of fictions lies and mockeries he hath awakened the envious hatefull formes and properties of the darke world in his Centre whence wrath and iniquity springeth he sate in heavenly Pomp and glory and introduced his hatefull desire and malicious will into the Essence viz. into the water-Source and cast forth his streames of Enmity and malignity 21. His Properties were as the venemous stings of Serpents which he put forth out of himselfe when the Love of God was withdrawn from him he figured his Image according to the Property of the wrathfull formes wherein there are also evill Beasts and wormes in the Serpentine shape and infected or awakened the Sal-niter of the Centre of nature in the Expressed Essence in the Generation of the Eternall nature whence the Combate arose that the Great Prince Michael fought with him and would no longer endure him in Heaven among the fellowship of the holy Angells 22. For which Cause the will of the Abysse viz. of the Eternall Father moved it selfe and swallowed him downe as a treacherous perjured wretch into the Gulfe and Sinck of Eternall darknesse viz. into an other Principle the Heaven spewed him out of it selfe he fell into the darknesse as lightning and he lost the mansion of God in the Kingdome of Heaven in the holy Power and all his servants with him There he hath the Mother for his enchanting delusions there he may play them jugling feats and Antick tricks 23. Moreover we are to know that he had his Royall Seat in the Place of this world therefore Christ calleth him a Prince of this world viz. in the Kingdome of darknesse in the wrath in the place of this world 24. His Kingly Throne is taken from him and another hath possession of it in the heavenly worlds Property in the place of this world he shall not obtaine it again 25. Also at the instant of the Creation of the Stars and foure Elements another King was established over him in this place in the Elements which albeit we could mention yet at present it remaineth in Silence by reason of the false Magick also by reason of other Superstitions and Idolatries we will not speake any thing of it heere and yet hint enough unto our School-fellowes CHAP. X. Of the Creation of Heaven and the Outward World 1. IT seemes strange and wonderfull to Reason to consider how God hath Created the Stars and foure Elements especially when it doth contemplate and consider of the Earth with its hard Stones and very rough indigested harsh substance and seeth that there are great stones rocks and cliffes created which are in part uselesse and very hindersome to the employment of the Creatures in this world then it thinks whence may this Compaction arise in so many formes and properties for there are divers sorts of stones divers mettalls and divers kindes of Earth whence manifold hearbs and Trees doe grow 2. Now when it doth thus muse and contemplate it findes nothing save onely that it doth acknowledge that there must be an hidden Power and Might which is Abyssall and unsearchable which hath Created all things so and there it sticks and runs to and fro in the Creation as a bird that flies up and down in the aire and lookes upon all things as an Oxe upon a new doore of his Stall and never so much as considers what it selfe is and seldome reacheth so far as to know that man is an Image extracted out of this whole Beeing it runneth up and downe as a Beast void of understanding which desireth onely to eat and procreate and when it comes to its highest degree as to search out and learne Something then it searcheth in the outward fiction and artifice of the Stars or else in some carved worke of outward nature it will by no meanes simply and sincerely learne to know its Creatour and when it comes to passe that one attaineth so far as to teach the knowledge of him yet then it calleth him a foole and phantastick and forbids him the precious understanding of God and imputes it to him for sin and revileth him therein 3. Such meer Animalls we are since the Fall of Adam that we doe not so much as once consider that we were created in the Image of God and endued with the right naturall and genuine understanding both of the Eternall and Temporall nature so as to minde and bethinke our selves by Great Earnestnesse to re-obtaine that which we have lost whereas we have yet that very first soule wherein the true understanding lyeth if we did but seriously labour to have that light which we have lost to shine againe in us which yet is offered unto us out of Grace 4. Therefore there will be no excuse at the great day of the Lord when God shall judge the Secret and hidden things of mankinde because we would not learne to know him and obey his voice which daily hath knocked amongst us and in us and resigne up our selves unto him that so
the Astringent Austere desire that is by a Saturnine Martiall fiery property in the Compaction of Sulphur and Mercury to be one body or congealed bulke but if I wholly destroy this body and severize each into its own property then I clearly finde therein the first Creation I. Saturnus Sal. 18. AS first according to the Property of the darke world according to the Astringent Desire of the Fiat viz. of the first forme to nature I finde a hardnesse and coldnesse and further according to this Astringent Property a deadly banefull stinking water from the Astringent Impression and thirdly in this stinking water a dead Earth and fourthly a sharpnesse like to Salt from the native right and quality of the Astringency this is now the Coagulated Essence of the first forme of nature according to the darke world and it is the Stony substance understand the grosseness of the Stones and of all metalls so likewise of the Earth wherein the mortall part or the close-binding death is understood II. Mercurius 19. SEcondly I finde according to the Second forme and property of the darke nature and worlds Essence in the Compaction of the Metalls and Stones a bitter Compunctive raging Essence viz. a Poyson which maketh a strong harsh noysome taste in the Earth and Stinking water and it is the cause of growth viz. the stirring life its Property is called Mercurius and in the first Forme according to the Astringency it s called Sal. III. Sulphur 20. THirdly I finde the third Property viz. the Anguish which is the Sulphrous Source in which consisteth the various dividing of the Properties viz. of the Essence IV. Sal-niter 21. FOurthly I finde the fire or heat which doth awaken the Salniter in the Sulphrous Source which Severizeth the Compaction and that is the Flagrat this is the Originall Raiser of the Salniter out of the brimstony watry and Earthly Property for it is the awaker of death viz. in the mortall Property and the first Originall of the life in the fire and even to the fire the property of the darke world reacheth and no further V. Oyle 22. FIftly we finde in the Compaction of tâ—e Metalls and Stones an Oyle which is Sweeter then any Sugar can be so far as it may be separated from the other Properties it is the first heavenly holy Essence which hath taken its Originall from the free Lubet it is pure and transparent but if the fire-Source be severed from it albeit it is impossible wholly to Separate it for the band of the great Triumphant joy consisteth therein then it is whiter then any thing can be in nature but by reason of the fire it continues of a n n n Or Crimson purple-red Rosie-red which the light changeth into yellow according to the mixture of red and white by reason of the earthly property and predominant influence of the Sun 23. But if the Artist can unloose it and free it from the fire of the wrath and other properties then he hath the Pearle of the whole world understand the Tincture for Virgin Venus hath her Cabinet of treasure lying there it is the Virgin with her faire Attire or Crown of Pearle 24. O thou earthly man hadst thou it yet heere Lucifer and Adam have negligently lost it O man didst but thou know what lay heere how wouldst thou seeke after it but it belongeth onely unto those whom God hath chosen thereto O precious Pearle how sweet art thou in the new birth how faire and surpassing excellent is thy Lustre VI. The living Mercury Sound 25. SIxtly we finde in this Oyly Property a Sovereign Power from the Originall of the manifested Powerfull Divine Word which dwelleth in the heavenly property in which Power the Sound or tone of metalls is distinguished and therein their growth consisteth for here it is the holy Mercurius that which in the Second forme of nature in the darknesse is Compunctive harsh rigid and a Poyson that is heere in the free Lubets property when the fire in the Salnitrall Flagrat hath divided Love and Anger a pleasant merry Mercury wherein the joyfullnesse of the Creature consisteth 26. And heere ye Phylosophers lyeth the effectuall vertue and Powerfull operation of your Noble Stone heere it is called Tincture this operation can Tincture the disappeared water in Luna for heere your Jupiter is a Prince and Sol a King and Virgin Venus the Kings sweetest Spouse but Mars must first lay down his Scepter also the Devill must first goe into Hell for Christ must binde him and Tincture Simple Luna which he hath defiled with the Oyle of his heavenly bloud that thâ— Anger may be changed into joy thus the Artists Art is borne understood heere by the children of the Mystery VII Essence Body 27. SEventhly we finde in the Separation of the Compaction of the Metalls a white cristalline water that is the heavenly water viz. the water above the Firmament of heaven which is severed from the oyle as a body of the Oyly Property it gives a white chrystalline Lustre in the Metalls and Venus with her Property makes it wholly white and that is Silver and Venus in Sol Gold and Mars in Venus Copper and againe Venus in Mars Iron Jupiter in Venus Tin Saturne in Venus lead Mercurius in Venus quick-Silver and without Venus there is no metall neither fined nor Minerall 28. Thus understand by Venus heavenly Essentiality which consisteth in an oyle and Crystalline water which giveth body unto all metalls the spirituall body it s owne peculiar Essence without the influences of the other properties is the great Meeknesse and Sweetnesse its reall Peculiar Essence is a sweet Pure water but the Power of the Manifested Word doth separate the holyest through the fire into an Oyle for in the Oyle the fire giveth a shine and Lustre when the fire tasteth the water in it selfe then out of the Taste it giveth an Oyle thus the Oyle is Spirituall and the water corporeall the Oyle is a o o o Text Corpus body of the Power and the water a body of the Properties which are living in the oyle and doe make or use the water for a Mansion in the water the Elementall life consisteth and in the oyle the p p p Or life of the Spirit Spirituall life and in the Power of oyle the divine life viz. the life of the expressed word as a manifestation of the Deity 29. Now we see heere how in the Compaction of the Verbum Fiat the holy Entred along with the unholy into a Coagulation for in all things there is a deadly and also a living water a mortall poysonfull vertue and a good vitall vertue a grosse and a Subtle Power an evill and a good quality all which is according to the nature of Gods Love and Anger 30. the Grossenesse of the Stones Metalls and Earth proceed from the property of the darke world all which are in a Mortall property understand the Substance and not the Spirit
its Servant thou art pranck and vapour as stately and gloriously in the Suns light as thou wilt hast thou not the Eternall light yet thy fountaine shall be made manifest to thee 47. By the two words Heaven Himmell and und Earth Erden we understand the whole ground of the Creation for the understanding is coucht in the language of Nature in those two words for by the word Heaven Himmell is understood the Spiration of the Verbum Fiat which created that Essence wherein Lucifer was enthroned with the Creative word out of it selfe that is out of the Spirituall holy world into a time or Beginning and by the word Earth Erde is understood the wrath in the Essence that the Essence was amassed in the wrath and reduced out of the Properties of the darke Sulphur Mercury and Salt viz. out of the powers of the Originall of Nature and introduced into a Compaction or Coagulation 48. This Coagulation is the Syllable z Er the other Syllable de or den is the Element for the Earth is not the Element but the Element is the moving viz. the Power whence it was Coagulated this is that Element which is spirituall and taketh its true Originall in the fire where the nature which is a Sencelesse life dyeth in the fire from which dying or mortification then there proceedeth forth a living motion and from that which is mortified in the fire a dead matter viz. Earth and a dead water and also a deadly fire and venomous aire which maketh a dying Source in the Earthly bodies 49. When nature was enkindled the Element did unfold and display it selfe into Foure Properties which yet in it selfe is onely one the reall Element dwelleth in the Essence which is mortified in the fire otherwise the Earth could bring forth no fruit those which now are called the foure Elements are not Elements but onely Properties of the true Element The Element is neither hot nor cold neither dry nor moist it is the motion or life of the inward heaven viz. the true angelicall life as to the Creature it is the first divine manifestation out of the fire through nature when the Properties of the Eternall nature work therein it s called Paradise 50. By the word * * * Himmel Heaven Himmell is understood how the water viz. the Grosnesse in the mortall part was Coagulated and Separated from the holy Crystalline water which is Spirituall where with the materiall time began as an Essence expressed or spirated out of the Spirituall water 51. The Spirituall water is living and the Spirated is livelesse Senselesse void of understanding and is dead in reference to the living water of which Moses saith God hath Separated it from the water above the firmament 52. The Firmament is another Principle viz. another beginning or inchoation of motion the water above the Firmament is the Spirituall water in which the Spirit of God ruleth and worketh for Moses saith also the Spirit of God moveth upon the water for the Spirituall Element moveth in the foure Elements and in the Spirituall Element the Spirit of God moveth on the Spirituall water they are mutually in each other 53. The Heaven wherein God dwelleth is the holy Element and the firmament or Gulfe betweene God and the foure Elements is the death for the inward heaven hath another birth that is another life then the externall Elementary life hath indeed they are in one another but the one doth not apprehend the other as Tin and Silver never mix aright together for each is from another or sundry Principle albeit they resemble each other and have very neere Affinity to each other yet they are as the inward and outward water to one another wherein also they are to be understood for the inward and outward Venus are Step-Sisters they come indeed from one father but they have two mothers the one whereof is a Virgin the other defloured and therefore they are Separated till the judgement of God who will purge away her reproach and shame through the fire 54. Moses writeth that God created the Heaven out of the midst of the waters it is very right the a a a Understand by the word Astrum the whole Starry Heaven with all its powers properties Influences and Constellations internall and externall Astrum is an externall water-Spirit viz. Powers of the outward water and the materiall water is the body wherein the powers worke now the fiery airy and also Earthly Source is in the Astrum the like is also in the materiall water the Superiour Astrum is the life and Dominion of the inferiour it enkindleth the inferiour whereby the inferiour doth act move and worke the inferiour is the body or wife of the Superiour indeed the Superiour is coucht in the inferiour but as weake and impotent 55. And the Superiour were likewise as weake and impotent as the inferiour if it were not enkindled by the light of the Sun the same is the heart of all externall Powers and it is the Open Punctum even to the Tenth Number if we were not so blinde as to contemne all that we see not with our Calves-eyes it were right and requisite to reveale it but seeing God hath hidden the Pearle and also himselfe from the sight of the wicked therefore we 'l let it alone yet hint enough to our School-fellowes we will not give our Pearle unto Beasts 56. Thus we understand what the outward heaven is namely the Powers or Conception of the water the word or Power Fiat which began with the beginning of the world is yet still b b b Or in the creating a Creating it yet continually createth the heaven out of the water and the Spirit of God still moveth upon the water and the holy water is yet continually Separated from the water under the firmament 57. This holy water is that of which Christ told us that he would give us it to drinke that should spring up in Vs to a fountaine of Eternall life the holy heavenly Corporallity doth consist therein it is the body of Christ which he brought from heaven and by the same introduced heavenly Paradisicall Essentiality into our dead or decayed body and quickned ours in his understand in the c c c Mark or limit Ayme of the Covenant in the Essence of Mary as shall be mentioned hereafter 58. In this heavenly Essence the d d d Baptisme and the Supper Testaments of Christ doe consist and this holy Essence of the heavenly holy Virginity with the holy Tincture hath destroyed death and bruised the head of the Serpents Might in the wrath of God for the Divine power is the highest life therein 59. Thus we understand how the holy heaven wherein God dwelleth moveth in the Fiat or the Created heaven and that God is really present in all places and inhabiteth all things but he is comprended of Nothing Hee is manifest in Power in the inward heaven of the holy Essentiality viz. in
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
wherein he liveth 12. Here now lyeth the vaile before Reason that it cannot looke into the eyes of Moses for he saith and the Earth was desolate and voide yea Desolate indeed had not the Spirit of God moved upon the internall water which was amassed with the Fiat in the Heaven and had not God said let there be light the Earth should have been yet Desolate and void The first Day 13. WIth the Word when God said Let it be light the Essence of the Ens did powerfully move it selfe in the lights Property not onely in the Earth but also in the whole Deep p p p Out of which Power or vertue in the lights Property whence on the fourth day the Sun was created that is enkindled in its Place and in this word q q q Germ. Schuff Fiat the Earths Masse and also the very Power which is called heaven Amassed it selfe in the Essence all which before was onely a Spirit a Spirituall Essence 14. And with the Speaking as God spake let it be light the holy Power which was amassed in the wrath moved it selfe and became light in the same Essence in the Power and with this comming to be light the devills might and strength was wholly withdrawn from him in the Essence for heere the light shone in the now anew awakened Power in the darknesse r r r Light which the Prince of wrath could not s s s Receive or perceive comprehend it was also of no benefit to him for it was the light of nature which is uselesse to him 15. And Moses said God severed the light from the darknesse which is thus to be understood the darkenesse remained in the wrathfull Property not onely in the Earth but also in the whole Deep but in the lights Essence the light of nature did arise or spring forth from heaven viz. from the quintessence whence the Astrum was created which Essence is Every where in the Earth and above the Earth 16. Thus the darknesse remained in the wraths Property in the Essence of the Earth and also in the whole deep of this world and the naturall light remained in the lights essence as a working life through which the holy Element did operate and worke in which Operation Paradise t t t Sprang budded through the Earth and beare fruit untill the Curse of God and then the holy bloomings or growth ceased and the holy Element remained as an inward heaven stedfast retired in it selfe and yet it doth diffuse its Power through the light of nature yet not so powerfully as in the beginning for the Curse is the cause of its withdrawing indeed there is no totall departing but yet it is nothing so now as before the Sin of the Second created Prince Adam 17. Thus in the first motion of the Verbum Fiat the Heaven that is the Circle so far as the Verbum Fiat reached it selfe forth to the Creation was Amassed or enclosed and the Earth was amassed with the Verbum Fiat and created to the Planetick Orbe Thus by the Separation viz. of the light and darknesse and by the expelling of Prince Lucifer we are to understand the Creation of the first day 18. Now the first day with the manifested word did convey it selfe through the other five dayes-workes even into the day of Rest where the beginning entreth againe into the End and the End againe into the beginning for the first motion of the word where the light of nature hath enkindled it selfe in the Essence is the joy of the Creation or Creature which did open it selfe with the other dayes through all the Properties of nature where each Property may be called a heaven for it hath and bringeth also its Peculiar operation and efficacy along in it selfe into the u u u Understand into the rest of the Properties or dayes rest and each day one Property did move and manifest it selfe wherein a Peculiar Sundry worke was manifested and revealed Of the Second Day 19. THe Second day we call Munday and therefore because the Moone ruleth the first houre of the day and it is very likely that the ancient x x x Philosophers wise men have understood somewhat thereof in the light of nature which they have kept Secret and mysticall rather deciphering it by figures then clearly explaining it and it is to be seen in the Names of the seven Planets that they have for certaine understood the same in that they have given them names according to the Seven Properties of Nature which doe so wholly agree and accord as well with the Creation as Nature that me thinks they have in part understood the ground of the Creation aright seeing the names of the Planets have their rise and derivation so fully and punctually out of the language of Nature but the reason why it hath not been made clear plaine and manifest is as before mentioned because of the false Magick that it might remaine hidden unto the Artists of jugling and Collusion in nature by reason of the Great Abuse wherefore we also shall still let it so remaine and yet hint enough to the understanding of our school-fellowes 20. Now of the Second day Moses writeth thus and God said let there be a firmament between the waters Vers. 6 7 8. and let it divide betweene the waters then God made the firmament and divided the water under the firmament from the water above the firmament and it was so and God called the firmament heaven and out of the Evening and morning was the Second day 21. Moses saith that out of the Evening and morning was the Second day that is out of the manifestation of the first the Second manifestation proceeded and brake forth and saith further that on the Second day God created the firmament of Heaven and Separated the waters the water under the firmament from the water above the firmament heere now lieth the hidden vaile wherein we have hitherto been pointed and directed unto a heaven Scituate a far off above the Stars without the place of this world so very blinde is Reason as to God that it understands nothing of him and doth not consider that the Scripture saith of God am not I he which filleth all things and that time and place cannot divide him much lesse is it understood what the water above the firmament is which they will flatly hold to be a place afar distant viz. above the Stars whither also we have been shewn into heaven 22. But seeing that God out of Grace doth bestow upon us the understanding therefore we will set it downe for our fellow-schollars who are able to apprehend it and yet herein we shall write nothing for the Selfish wiselings of outward Reason for they have it already in the eyes of their reason and they cannot misse they can judge all things what the Spirit of God revealeth that must be a Heresy unto them albeit they doe not understand it so
nature and it is manifest onely in one sole Property else if the whole nature were manifest in each thing then all things and Essences would be but one thing and Essence and therefore God hath by his Speaking Word moved the Sulphur Salnitri according to the properties that the distinct Severation might be manifest and this manifestation is a Mercurius for the the Eternall Speaking Word which is called God hath manifested his voice or will through nature 10. Therefore the whole Astrum is a pronounced voice or breathed tone of the Powers an expressed Word which doth againe give forth from it selfe its spiration and speaking out of the Properties it is an Eccho out of Gods Love and Anger out of the darke and light world 11. i i i Next the Stars After the Astrum are the foure Elements which also have their Originall out of this fountaine which also have their mutuall Spiration or outbreathing they also speake forth their properties out of themselves and they are as a Body of the Stars for they speake or breath forth from themselves a corporeall Essence and the Stars doe breath forth a Spirituall Essence and this twofold Essence ruleth mutually in the visible world as body and Soule 12. And we give you this rightly to understand in each Element there lieth a whole Astrum the fire hath a whole Astrum in it and also the aire wrter and earth but it is not manifest in them therefore God hath enclosed or encircled the Place of this world with a manifest Astrum that it might enkindle the other Astrum in the foure Elements that the manifest Astrum might worke in the hidden Mystesterie viz. in the Astrum of the foure Elements and procreate wonders for so a wonderfull figure and Property may be produced out of a thing which otherwise is impossible for nature to doe in its owne naked Selfe 13. Also we are to know that there is an Astrum in the divine Magick which is the fountaine of the Eternall Minde of the Abysse whence nature and all Essences are arisen likewise there is an Astrum in the manifest heavenly world and also an Astrum in the darke hellish world and these k k k Or Constellations Astrums are but one onely Astrum but they are Severized into distinct degrees and Principles that which is in the outward world open and manifest in the Figure the same is manifest in Power in the Spirituall world and not in formes 14. And we understand that the Verbum Fiat on the fourth day moved the fourth Property of nature viz. the fift Essence and opened it out of the Sulphureous property out of the fire flagrat viz. out of the third Property and thus an Astrum became manifest in the Aire which are the visible Stars and an Astrum in the fire which is the rationall life of all Creatures and an Astrum in the water which is the vegetative life and an Astrum in the Earth which is the wrathfull Earthly life 15. The Fiery viz. Astrum giveth Soule and the aiery Spirit the watry affordeth the mansion of the soule and the Spirit viz. bloud wherein the Tincture of the fire and light dwelleth and the Earthly giveth flesh and every of the foure Astrums giveth a Spirit and body according to its Property onely God hath thus associated one unto another that the one might be manifest in the other and be joyntly together one body like as all the foure Elements are onely one Element but they divide themselves into foure Properties according to the Centre of nature 16. These foure l l l Constellations Astrums doe procreate out of themselves their Officer viz. the outward nature that is the Soule of the outward world as a constantly enduring Minde wherein lieth the Omnipotency as a manifest great Mystery in this Officer God hath awakened and raised a King or as I might set it down by way of Similitude a nature-God with six Counsellers which are his assistants that is the Sun with the other six Planetick Stars which were spoken forth out of the seven Properties out of the place of Sol and in the Speaking were introduced into a rouling Sphear according to the Property of the Eternall Generation in the Centre of nature and this was opened in seven degrees out of the birth where the first degree of the motion in the light of nature from the inward Spirituall fire and light world was the Sun which receiveth its Lustre from the Tincture of the inward fire and light world it standeth as an opened Punctum to the fire-world 17. And with the Spiration the sixfold life of the six degrees of the dayes-workes and formes of the Centre came forth externally and Severized it selfe after the kinde and nature of the eternall birth as first Venus which is the water-Source out of the meeknesse out of the mortification in the fire which is a desire of meeknesse m m m By reason of from the fire for the fire enkindleth the meeknesse whence is desirous this is now the love-desire according to the Spirit and according to its Essence it is water which water in the metalls affordeth the noble Corpus Solis 18. This Venus being shee as to her owne naturall right is mortified to the fire is submissive and giveth the holy water understand as to her own peculiar Property n n n Water which is holy in the Spirit and yet in the Essence it is captivated in the wrath where it giveth the materiall water according to the deadly property it giveth body unto all the Seven Metalls and Essence to all the six Planets which we see in the metalls for each Planet maketh its Essence in its Property according to it selfe as the Sun in gold the Moone in Silver Jupiter in tin Saturne in Lead Mercurius in quicksilver Mars in Iron and yet it is the Essence of the onely Venus Property but they give their Power and Spirit into it and hold the body for their owne being they rule the same 19. This Venus Property in the place of Sol sunck downewards in the first Egresse and the fire-Source above it is Mars and out of Venus Property beneath the heavie Sound and that is Mercurius out of the Sulphur Salnitri through the water and upwards out of Mars the power of the fire and light that is Jupiter and beneath from Mercurius the Essence of the desire where Venus comprehends the Essence in her fiery desire as a body of the Powers that is Luna and above Jupiter Saturnus viz. the expressed Impression of the first forme of nature 20. These Properties were spherated in the Spiration in manner as the birth of nature is in the Essence which the Verbum Fiat received and amassed into a body and ordained it for dominion unto the foure Astrums over which he hath appointed Angelicall Rulers as a Supreame Counsell which we give onely a hint of heere being we have spoken thereof at large in another place CHAP.
Element whence the foure were expressed and understand the outward man for the outward world with the Stars and foure Elements viz. fire aire water and Earth and also for the outward Tincture which is lincked with the inward in the holy expressed Word and is onely Severed by a Principle where also the inward putteth forth an externall life the inward is holy and the outward life or Principle in the Tincture were likewise holy if the Curse were not come into it by reason of the awaked vanity yet if the vanity be Severed * * * Or from by the Tincture then it is holy and a Paradise which shall open it selfe at the End of this world 14. And Moses saith further God breathed into man the breath of life and he became a living Soule this signifyeth the living Speaking understanding Spirit out of all the three Principles viz. out of the inward fire-world which is manifest through the darke world and out of the holy light-world and out of the outward Aeriall world this is the Soule 15. The inward fire-breath is the true Eternall Creaturall Soule and the Lights-breath is the true understanding Spirit of the soul wherein it is an Angell and the outward air-breath is the rationall Soule in the vegetative bestiall life wherewith man ruleth over all the Creatures of this world 16. As the onely understanding of the Abyssall unsearchable Deity hath manifested it selfe with three Principles so likewise he hath breathed in the true life out of all the three Principles into the Created Image the body is a limus of all beeings and the Soule is the expressed Word viz. the Power and understanding of all Essences viz. the manifestation of the divine Understanding 17. The Spirit of God hath inspired or given in it selfe from the properties of all the three Principles into the Created Image viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers or as I might set it down he hath inspoken it viz. the Egressed Sound or expressed voice of the understanding which through the motion of God did Educe and manifest it self through the Eternall and Temporall nature the same Spirit God did again in Speake or as the Text in Moses hath it breath in to this onely Image for a Ruler of the body and all other Creatures 18. And the Soul in its reall life and understanding consists in three Kingdomes the first is the Eternall nature viz. the Potent might of Eternity the dark and fire-world according to which God calleth himself a strong zealous Angry God and a consuming fire in which the Devill hath wholly plunged and diabolized himself 19. The Second is the holy light-world where the Eternall understanding hath displayed it self through the fires-sharpness in the light of the great fiery Love-desire and turned the wrathfuâ—l dark and fiery property to a Kingdome of joy which is the true manifestation of the Deity and it s called the holy heaven of the Angelicall delight and blisse 20. The third Kingdome or world is the outward Astrall and Elementall Kingdome viz. the aire with its domineering Constellation wherein all the five outward Constellations rule viz. the Superiour and the inferiour of the foure Elements out of which constellation the five Senses take their Originall wherein the vegetable and reasonable life consisteth this is the animall or bestiall Soule which ruleth over all the creatures of this world so also over all the outward heavens or Constellations and over all the Earth or Essences of the outward world 21. Understand it thus the fire-breath out of the first Principle ruleth in its Originall viz. in its own mother whence the Spirit of God amassed or moulded it viz. in the Centre of the Eternall nature in the Might of the darke-and fire-world and it is the Cause of the light life and also of the air-fire if that were not none of the other would be neither 22. And the lights-breath ruleth in the Second Principle viz. in the holy Kingdome of the manifested Power of God which is the Mansion of the holy Spirit of God the Temple of God viz. in the heavenly holy Essence understand in the holy Spirituall body of the holy Pure Element which with its properties standeth in equall weight and measure as a fit prepared Instrument of the Spirit wherein he manifesteth Gods wonders out of the Eternall wisdome and introduceth them into the melody of joy viz. into the holy harmony of the Eternall Speaking Word of God into the divine Kingdome of joy viz. into the manifestation of the divine Powers in which the holy Spirit is the true Musician 23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world viz. over the outward Mystery of time and manifesteth its mother which is brought forth out of Eternity into a time to the Contemplation of the Wonders of the wisdome of God 24. And yet they are not three Souls but onely one yet it standeth in three Principles viz. in the Kingdome of Gods Anger and in the Kingdome of Gods Love and in the Kingdome of this world and if this were not then it could not be said the soule went into heaven or hell if a a a Heaven or Hell they were not in it when the Air viz. the outward Kingdome of time doth leave it then is the Soule manifest either in the dark fire-Kingdome of God or in the holy Kingdome of light in the Love-fire of the Power of God whereunto it hath given up it selfe in this life-time therein it standeth when it foregoeth the outward life 25. And we are in no wise to thinke that the soule is God himsâ—lfe who is neither nature nor Creature also dwelling in nothing save onely in himselfe and yet dwelleth through all things and is neither fâ—r off or nigh unto any thing but b b b The soule it is the expressed Word the Formed Word it is the Spirit and the life of the three Principles of divine manifestation but if it were God then it were immoveable uncontrouleable and no judgement could passe upon it 26. But a judgement may passe upon it if it departeth out of that Order wherein God introduced it in the beginning if it goeth out of the divine harmony out of the Order of the manifested word of Gods Power if it doth manifest or produce another will in it selfe viz. other properties out of the Strong Might of the Eternall nature 27. The whole man with body and Soul is threefold and yet but one onely man the body is out of a threefold Essence and the Soul is out of a threefold property of the Spirit an example thereof you have in the fire light and aire the fire hath another property then the light and aire have the fiery body is the Eternall
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-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
reason of their predomination or potent influence that Astrum which is most predominant in the Constellation that hath its desire in the Seed and if it be sown such a property is hatched forth in the earthly part of man 35. Not that the whole man is such a very brute beast in outward shape but there is such a figure of the desire in the earthly Essence and the man must beare such a Beast in the body which stirs him up and drives him to the beastiall property not that he hath this forme according to the outward person but really in the earthly Essence according to the outward personall shape he remaines in the first formation or platforme 36. Yet this Beast doth somewhat put forth its Signature externally in every one if one doe but heed and well minde the same he may finde it Hence Christ called the Pharisees a generation of Vipers and the Seed of Serpents also others he called wolves ravening wolves foxes doggs and the like for they were such in the earthly Essence and He taught us that we must be borne anew and forsake this beastiall property and become as children or we should not possesse the Kingdome of God 37. For as the Essence is in the body even so the Spirit doth figure and forme it selfe internally and the poore soule stands in this prison bound and married to such a beast unlesse that a man be borne anew for which ground and end God ordained the Circumcision in the old Testament and in the new the Baptisme in the Spirit of Christ. 38. Heere we are highly to consider what horrour lamentation and misery Anguish feare and distress did arise and awake in man and was manifest as a false life and will in man of which we have a type in the Death of Christ when he destroyed the Death in our Humane awakened property upon the Crosse and overcame it with the great Love in his heavenly bloud which he introduced thereinto that even then the earth viz. the limus of the earth whence Adams outward Essence was extracted did tremble and shake at it now when the great Love forced into the humane earth wherein the anger of God was living and effectually working in the Curse I say when it now was to dye and to be changed into another Source it did tremble before this great Love-fire like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them whereby they were astonished and creap behinde the trees in the Garden and were afraid for the dread and horror of Gods anger was awakened in their Essence and they knew their beastiall properties CHAP. XXI Of the Impression and Originall of the Beastiall man and of the beginning and ground of his sicknesse and mortality WHen Adam and Eve were become monstrous the Holy Spirit proceeding from the part of the heavenly limbus departed for the part of the Heavenly property disappeared in the Soule in which part the divine light shoane and in which the Divine power of the holy Tincture dwelt 2. Understand the power of the light u u u Or withdrew departed from him into the Centre in manner as a shining light which flameth forth from a candle extinguisheth and the fire Source onely of the light remaineth even so likewise the Magicall fire-source onely of the soules property remained viz. the Centre of the Eternall nature viz. the Fire-world and the darknesse 3. And on the outward part of the soul the Air-Spirit with its Astrum remained wherein the light of the outward nature shoane which now the fire-soule must make use of for the Fiat was enraged in the wrath of God viz. in the fiery property of the soul and also of the body and in a fiery hunger in the awakened Flagrat of Gods anger had entred into and taken possession of the Essence in soul and body and with hard Attraction did impresse it selfe in the Essence of the x x x Or matter outward Essence substance in the y y y Or limus limbus of the body whereupon the flesh became grosse hard thick and corruptible 4. For in the Flagrat of the wrath all the properties of each Astrum according to the property of all the creatures did awake in the Essence whence the enmity antipathy and contrariety did arise in the Essence of the body and soul so that one property is against another one taste z z z Or a loathsomnesse to another against anothers for all departed out of the Temperament paine tormenting malady and sickness a a a Or arose in them hapned unto them 5. For if an opposite Essence entreth into another it makes an enmity and an hatefull overmastring and destroying each the other one property annoyes weakens and destroyes another whence the death and dissolution of the body is arisen 6. For whatsoever stands not in the Temperature cannot subsist eternally but whatsoever standeth in the Temperature that hath no destroyer for all properties doe there mutually love one another and in the Love is the growth and preservation of the life 7. And we are heere fundamentally to understand how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur so that the heavenly man was no longer known as Lead doth hold the Golds spirit b b b Or blended avalled in it selfe that it is not knowne or discerned 8. For the desire viz. the first forme of nature which is the Fiat hath swallowed c c c Or with in the grosseness the heavenly part both in man and Metalls like as all the soverain power of or from the holy worlds Essence which is in all hearbs and all other fruits lieth shut up in the wrath and Curse of God in the darke worlds property in the Earth and springeth forth by the strength of the Sun and the light of the outward nature in the Essence through the Curse and wrath which budding or pullutation giveth a Soverain power and healing vertue for the malignant Essence in the living bodies whence the Physitian is arisen who seeketh and learneth to know the vertue and temperature thereof that he may resist and remedie the opposite Essence in the body which notwithstanding is onely a luke-warme and faint Sparckle thereof if he be not able and skilfull first to Separate the gross ravv wildness which is from the darke worlds property from his Cure 9. For if the captivated Essence of the heavenly worlds property may be redeemed from the Curse and wrath of nature then it standeth in the Temperature and if it then so commeth into a living body it doth awaken also the shut up or imprisoned life of the heavenly worlds Ens if that likewise be in the body and expelleth the wrath whereby the Sicknesse is destroyed and the Essence entreth into the Temperature 10. That this is certainly thus we may
see by Adam and Eve when the wrath did awaken in their Essence and the Fiat did Impress the beastiall properties and formed them in the Essence that when the soul viz. the Image of God did experimentally know this it was ashamed of the beastiall deformity and of its beeing in a beastiall vessell viz. in another Principle 11. For the outward part of the Soul viz. the Aire with its Astrum did arise and obtaine the upperhand as we may plainly see that amongst the greatest part of men the outward part of the Soule beareth the sway and domination over the whole body in that the beastiall man doth onely seek and labour after the pleasure of this world viz. after externall honours authority and beauty and also how to pamper fill and gluttonize the Beast and so to vapour and proudly pranck with the beast as with a God and yet it is onely a Corruptible Evill Beast in which the reall true man lieth shut up without life 12. Also this Gross Beast shall not possesse the Kingdome of God and also it profiteth not at all John 6. but the Hidden man which lyeth shut up in this beast as the Gold in the gross Oare which hidden inward man the grosse beast scarce regardeth or gives any respect unto save onely that it doth sometimes a little play the hypocrite with it and comforteth it with devout words but exalteth it selfe in its place as a proud Peacock and bravely trimmeth adorneth and fatneth his beast that the Devill may have an horse to ride upon and thereby mock God and he rideth thereupon in the vanity of this world in the Kingdome of Gods anger as upon a false Whore which desireth to live in its own selfefull might and wit 13. For such a beast the Serpents craft did awaken and stir up in Eve in her awakened beastiall monstrous property that now every man almost carrieth a beast in the body which doth plague molest and burthen the poore captive soul whereby it doth make it selfe also Monstrous and amuse it selfe on the beast and brings it selfe into a beastiall figure which so long as it hath this Image and figure in it cannot see or feele the Kingdome of God it must be againe transmuted into an Angells forme or else there is no remedy for it therefore saith Christ unlesse ye be borne anew you shall not see the Kingdome of God 14. The enclosed body of the heavenly part must be again borne anew in the water of the heaven viz. in the Pure Elements-water in the Matrix of the water and in the Spirit of Christ out of the heavenly Essence that the Soules holy part of the Angelicall world may be revived and quickned and live and worke in its disappeared and again new-borne body in the divine heavenly Essence and therein receive its food from the divine Power of the Second Principle otherwise the heavenly Image which God created in Adam is not capable of the Kingdome of God and without the same also it cannot possess it no glistering shewes of devout hypocrisie flattery seeming holiness or soothing the minde with an outward application of Christs merits or tickling consolations doe availe any thing it must be borne anew or quite forlorne for the Pearle-tree is withered in Adam and Eve it must re-obtaine divine Essence and Dye to the Beast or else it cannot spring forth and beare fruit for the soule to eat 15. Now when Adam and Eve were awakened in the beastiall property the beast stood then naked and bare for before the heavens Image did wholly penetrate the outward man and cloathed it with divine Power for the beast was not afore manifest this property lay hidden in the temperature as likewise it is so without the creature but now when the Image of the heavenly Essence did disappeare then the beast viz. the beastiall property was manifest so that now the poor soule which vvas from the first Principle stood forth encompassed with this beast wholly naked and bare 16. But if the Beast had been manifest in the beginning of man then it had also brought its cloathing along with it from its Essence as other Beasts did but the man was not created unto the beastiall life and though God knew that it would so come to pass for which end he created so many kindes and sorts of beasts for his Food and Rayment yet he created man in and unto the true Image of God out of the heavenly Essence so that if this Image fell he might againe bring it through a new motion and Regeneration into its first state as it is brought to pass in Christ. 17. The Scope and eye-marke of our writing is to search out the Image of God how it was created and how it is corrupted and how it shall come againe into its first estate thereby to understand aright the new-birth out of Christ and to knovv the inward and outward man even what the mortall and immortall man is and how he is become mortall and what he is to doe that he may come againe into his first estate CHAP. XXII Of the Originall of Actuall Sin and of the * * * Enkindling stirring up or provocation Awakaning of Gods Anger in the humane Property THe Scripture saith God hath made all things by his word and without the same nothing was made which is made John 1. out of his Expressed Word which was Essentiall in the Verbum Fiat all things came forth into formings first into an Ens or desire of a property and out of the same propriety into a compaction of Sulphur Mercury and Salt as into a formed nature and out of the same Ens in the formed nature the word becomes a creatarall life and brings it selfe forth out of the Cumpaction of Sulphur Mercury and Salt d d d Or into a body out of the Body that is it manifests it selfe in a plaine visible beeing to which end God hath created nature and creature 2. Thus each creature hath a Centre to its re-expressing or breathing forth of the formed word in it selfe both the Eternall and temporall creatures the unrationall as well as man for the first Ens was spoken forth out of Gods breath through the wisdome out of the Center to the fire and light and taken into the Fiat and brought into a Compaction 3. This same Ens is out of the e e e Or eternall beeing Eternity but the compaction of the foure Elements are out of Time thus an Eternall Ens lyeth hidden in every thing in the Time in all things with life or without life in Elements and creatures in vegetative and un-vegetative The first Ens is in every thing whence the forme of Compaction which is arisen from the time was Spoken forth out of the spirituall worlds being as an Eternall Ens out of the Eternall-Speaking Word through the wisdome into a time viz. into a formed Essence according to the Spirituall Ens which Ens cannot be destroyed by any
whereinto it introduceth the false word so far as the false word in its Speaking findes a place of Rest to work and bring forth its evill fruit 42. And therefore the holy word shall judge the False as also at the end of this time the holy word shall cast out from it selfe all false e e e Carved work of phancy Idoll Opinions and all whatsoever hath been formed in the Serpents Ens and give them to the darke world 43. All those that take or conceive the word in them in their devillish and Serpentine Ens and use it against Gods children in whom the holy Ens is manifest and doe stir up also an offence or occasion of stumbling in the children of God that the free will in them doth also conceive it selfe in the Serpents Ens viz. in Anger and aversenesse where alwayes the holy Ens doth likewise forme it selfe and the Spirit of zeale ariseth these false authors beginners and Causers doe all sin against the holy Ghost 44. For they doe extreamely despight and defye him that he must even proceed forth through the anger of the children of God whereby he is stirred up and oftentimes shewes himselfe in the Turba of the children of God and falles upon the neck of the wicked as may bee seen by Elias and Moses and also by Elisha who cursed the Boyes that the Beares came out and tore them to pieces for thus the sword of God comes forth through the mouth of the Saints if the holy Spirit be extreamly displeased and set into a fiery zeale then he awakeneth Turba magna which draweth the Sword against a wicked people and devoureth them 45. Thus understand it in its full scope and meaning Man hath Gods Word in him which created him understand the word hath imprinted and formed it selfe with the Creating both in its Holiness and also in the Anger and that also f f f Or out of in the outward world for the limus of the Earth or the Earth it selfe was amassed and compacted through the word so that the formed Word which tooke its beginning in the divine desire viz. in the Fiat is an exhalation forth-breathed from the Spirit of God out of Love and Anger therefore it is evill and good but the Evill was hidden and as it were wholly swallowed up in the light as the night in the day 46. But the sinfull desire in Lucifer and Adam hath awakened the Anger so that it is become essentially manifest now the Gates of the formed Word both in Love and Anger doe stand open in the earth and also in the limus of the earth viz. in man and also in the free will of man whatsoever he doth now forme and amasse in his free will that he hath made be it either evill or good 47. But now the Evill shall in the judgement of God be separated from the Good and in what part either of the evill or good the humane understanding viz. the soule shall be found thereinto it must enter with all whatsoever it hath done as into its owne made habitation and therefore Christ saith their workes shall follow them and be purged or proved by the fire Note also at the end when the bookes of the Essence shall be opened they shall be judged according to their works for the worke be it evill or good doth embrace the soule unlesse it doth wholly depart from the evill and destroy it againe by reconciliation of his offended and wronged brother and drown the Substance in the Bloud and Death of Christ else there is no remedy 48. Therefore a man must vvell consider what he will speake for he speaketh from the formed Ens of Gods manifestation and well bethinke and ponder with himselfe before he intendeth or conceiveth in the will to doe any thing and by no meanes consent unto any false backbitings or approve by a yea neither privately nor openly 49. For all forged tales and sharp taunts proceed from the Serpents Ens all Cursings and swearings and stinging girds proceed from the Serpents Ens yea though they be but in Jest yet the Serpents Ens hath stuck it selfe with them to the good and compacted them with the word therefore Christ saith sweare not at all let your speech be yea yea nay nay for whatsoever is more then these cometh of evill Note that is it is borne of the Serpents Ens. 50. All Cursers and swearers have introduced their free will viz. the poore soul into the vanity of the Serpents Ens and forme their Curses and Oaths vvith all their lewd wanton talke which is wrought in the Serpents Ens and sow into Gods anger and on the contrary all Gods children who are in right earnest doe forme their words in the holy ens especially the Prayer when the free will of the soul doth amasse or conceive it selfe in the holy Ens which is opened by Christs humanity then it formeth the true essentiall word of God in it selfe so as it comes to Substance 51. Therefore Saint Paul saith the Spirit of God doth mightily intercede for us in the sight of God as it pleaseth him for the Spirit of God is formed in the desire of the holy word he is taken or apprehended and this taking or receiving is that which Christ said he would give us his flesh for food and his bloud for drink 52. The soules will taketh Christs Ens and in Christs Ens the word of Christ became man which the soules desire or Fiat doth receive or impresse into its holy Ens disappeared in Adam and here Adam ariseth in Christ and becomes Christ the second Adam or the Anointed one according to the heavenly Ens and divine word and from this Ens of Christ proceeds forth divine knowledge out of the word of God 53. Thus the children of God are the Temple of the holy Ghost which dwelleth in them and so they speake Gods Word and without this there is no true knowing or willing but meere fable and Babel a Confusion of the crafty Serpent 54. Therefore Christ called the Pharisees a Seed of Serpents and a generation of Vipers and although they were the High Priests yet he knew them to be so in their essence for they had formed their will in the Serpents Ens they carried the words of Moses in their mouth and therein they mixed the Serpents Ens as many still doe to this day where the incarnate Devill carrieth Gods word upon his tongue and yet doth onely hide the Serpents Ens thereby and introduceth the Diabolicall Ens into the litterall word whence Babell the mother of all Spirituall whoredome is borne a meere verball contention and wrangling about Words where the Ens of the Devill and the Serpent doth oppose the divine Ens in the Formed Divine Word 55. But so it must be that the formed and Conceived Word in Gods children may be stirred up whetted and exercised and the truth come forth to light Deare brethren this is the
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 â—eall Temple of the Spirit of God an open and t t t Or stirring wide Gate of the divine wisdome in the highest beauty excellency and love wherein the holy Angelicall life consists and beareth therein the Name of the great holy God viz. the holy word of the Deity 47. Into this property the word of God did betroth and espouse it selfe in the Covenant for it was opened out of the holy Word in Adam God would not forsake his holy Manifested Word which had introduced it selfe with the Creating of Adam into an Ens which the Devill obscured and darkned in the Serpents Ens from the Anger but would againe open the same and thereby bruise the head of the Serpents Ens and beget the humane Soule out of this divine Ens to a manlike virgin viz. to an Angell Servant and childe of God 48. We doe not meane that this holy Ens did receive the Serpents desire into it selfe when Adam and Eve became monstrous no but it disappeared yet the soul according to the first Principle took it into the fires property viz. into the Fiat and introduced the Serpents Ens with the desire of the Fiat into the Earthly Limus whereupon out of the One onely Element foure Elements were manifest in man 49. Therefore the virgin-like Ens of the One onely Element must now bruise the head of the introduced Serpents Ens in the foure Elements and the man of the foure Elements must dye and putrifie and the first man must returne at the last Day cloathed with the Virgin-like Ens in the One onely Element wherein all things lye in equall weight or perfect harmony 50. For this virgin-like Ens new-born in the Spirit of Christ dyeth not any more although the foure Elements man viz. the Image of this world dyeth but it liveth in Gods Kingdome and shall in the Resurrection of the dead embrace and put on the limus of the earth Note what shall rise againe at the last Day vix the third Principle as a Garment of the wonder-deeds of God but the Serpents Ens remaineth in the Earth and shall be burnt away at the last
but when the branch or sprout is to be borne and receive its beginning in the Ens of the root the Ens doth then forme it selfe to such a twig as the root at that time is apprehended in its power and free will both by the Superiour and inferior constellation 32. The like is also to be understood in man as the will is in the Seed that is as the desire of the father and mother together with other Influences from the Stars and Elements yea oftentimes from the Devills assaults and insinuations are at that time Even such a Spirit is formed in the Ens of the Seed sometimes an Angel if the Parents be in Holy Desire or in the true faith of the engrafted Word Sometimes also a beast a Serpent and Image of the Devill both according to the Ens of the Soul and the outward flesh 33. The power of the manifested Word doth give in it selfe into all things into every thing according to its will according to the desire in the Ens for the desire in the Ens is that which formeth the word viz. the Sound of life as it is written such as the people is such a God they also have with the holy thou art holy and with the perverse thou art perverse this is wholly to be understood concerning the Expressed Word in the Fiat viz. in the desire of nature and therefore God hath espoused and betrothed another word out of the Centre of his Love to the Image of man that although he be arisen out of an evill property yet the free-will * * * Note hath power and information to disclaime its Selfehood and dy to its Selfe in this holy incorporated Word and then the Fiat begetteth and formeth another new creature in the Free-will out of the Ens. 34. The Possibility lyeth in all men but the making or forming of the child of God belongeth now to the holy Fiat in the new introduced Word for it lyeth not on any mans selfe willing contriving running and toyling but on Gods mercy He hath mercy upon whom he please Note viz. upon those onely who with their Free-will dye to their Selfehood in his grace and resigne up their selves to him and he hardneth whom he please viz. those onely who run with selvish Cain and would themselves take the Kingdome of God in their own evill will and will not dye to their own selfe-full-will 35. Now saith the Scripture hath not a Potter power to make of one lump of clay what he please Note a vessell to honour and a vessell to dishonour that is will the selfefull will be Angry if it be Evill that the Fiat in the Word makes it to be a vessell of the Anger or will it therefore be angry if the holy Fiat in the holy Word maketh that will which diveth it selfe into the Love and Mercy of God and dyeth to its Selfehood to be a vessell of honour hath not this Potter power to doe with his clay viz. with the Ens or Seed what he please whereunto every Seed is good and profitable thereunto he maketh him a vessell either to the use of his Anger or the use of his Love 36. The Holy is unto God a Sweet Savour to life and the wicked a sweet Savour to the death in his anger all must enter into his Glory and praise him one in the property of his Anger who must call the Evil good the other in the property of his Love who must call the Good good for so it must be that the difference of the Good and Evill of the light and darknesse of the life and death may be known for if there were no death then the life were not manifest to it selfe and if there were no darknesse the light were not manifest to it self 37. And therefore the Eternall free-will hath introduced it selfe into darknesse Paine and Source and so also through the darkness into the fire and light even into a Kingdome of joy that so the nothing might be known in the Something and that it might have a Sport in its Contra-will that the free-will of the f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abysse might be manifest to it selfe in the g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bysse for without Evill and Good there could not be any Bysse ground or foundation 38. For the Evill maketh pain and motion and the Good causeth Essence and power and yet both Essences are onely One Essence as fire and light are onely one Essence also darknesse and light are onely one being but it Severs it selfe into two mighty distinctions and yet there is no Sundry Separation for one dwelleth in the other and yet doth not comprehend the other the one doth deny the other for the one is not the other 39. God dwelleth through all and that all is not God also it doth not reach him but whatsoever quitteth it selfe free of its free-will that falleth into his possession that he must have for it is will-lesse and falleth into the Nothing and he is in the Nothing thus the Resigned will may dwell in the Nothing and there is Gods Mercy for he will have Something out of the Nothing that he may be manifest in the Something and therefore he hath mercy upon the Something which is fallen into his Nothing and maketh it in himselfe to be his Something which he himselfe ruleth driveth and acteth with his Mercifull Spirit 40. And herein lieth the pretious Pearle deare bretheren who are driven too and fro with Contention if ye did but know it you would leave off from strife and call Reason a foole no Searchings of Selfe obtaineth it but the will freely Resigned into Gods Mercy which entreth in by the way of Earnest Repentance and mortification of its own evill will that falleth into Gods Mercy and doth apprehend and obtaine the right understanding and without this there is meere selfe-running walking and willing and yet nothing can be obtained save onely in the will freely resigned into Gods Mercy 41. We have a very excellent and notable example and type of this in the first birth which opened the wombe that it was to be sanctified and offered up to the Lord and yet the true living offring proceedeth from the Second new birth as we may see in Abell Isaac and Jacob. Cain Ismael and Esau were the first-borne the inheritance belonged to them but the lot and Mercy fell upon Abell Isaac and Jacob for the first Ens of man was infected and made crasie by the Devill therefore it must be given to the fire for an Offring and food and out of the offring viz. out of the fire of Gods Anger the Love of God was made manifest in Mercy and the first Adam was the h h h Inmate or of his family Servant Sojourner of the Second in Christ for the Second redeemed the first 42. The Devills desire and the beastiall Ens of the Serpent had got the upper hand
working 57. The humane and Angelicall will is arisen with the motion of the Abysse when the Diety once moved it selfe in its Contemplation and Sensation and with the motion introduced it selfe into a beginning of the Spirits the will of Men and Angells did spring forth out of this beginning now every beginning goeth into its End and the End is that which was before the beginning and there is the tryall of the beginning which shewes whereinto the beginning hath introduced it selfe 58. Now God is before and without all beginnings and from him every beginning proceedeth also he is the End of all beginnings now the middle of all inchoated things standeth between the beginning and the End for it must with its beginning enter again through the End into that whence it did arise 59. Seeing then that God is a jealous God and a consuming fire and also a loving mercifull God Every free will with its introduced Centre hath its own judge borne in its selfe either divine Love or divine Anger for when a thing beginneth it goeth into a time but when this time is apprehended of the End viz. of the Eternity then it is in its own Eternall beginning and End whence it hath introduced it selfe into a Compaction so confirmed to Eternity 60. Therefore the free will hath its own Judgement either for the good or evill in it selfe It hath its own judgement in it self it hath Gods Love and anger in it what it amasseth and defireth that it formeth in it selfe and doth onely so forme its owne self in its owne Lubet into a Centre 61. For thus the world hath likewise its Originall namely in the Free-will of the two Eternall Principles both from the darke fire-lubet and also from the divine lightfull fire-lubet The free-will introduced it selfe in the Verbum Fiat into distinct and severall Entities and that even according to the Possibility of the Eternall Pregnatresse as the Will in the Verbum Fiat conceived it selfe in each place in the Pregnatresse even such an Ens was brought forth and out of the Ens arose its Spirit according to the Ens viz. from Gods k k k Breathing or stirring up Spiration or motion in the Principles 62. But being the Principles were together as one no thing was ever amassed or formed in the free-will but the same hath a good and an evill in it according to the nature and Power of the Eternall Pregnatresse to light and darkness 63. But now every Spirit ariseth with its free-will first out of the Compaction of its Centre and is after its effected birth free and may draw into it selfe either out of Gods Love or Anger and introduce its will as it pleaseth but this is the maine thing as the mother viz. the Ens is whereof the Spirit is borne even such a Lubet ariseth also in the Spirit 64. Now the Spirit hath understanding and the Ens hath none also l l l Viz. the Spirit it hath a Law for it knoweth what is evill and good what is right and wrong also God hath given it lawes that it should break the lust to evill and with the understanding of the light rule over the Lubet of the darknesse 65. Now if it doth not but departeth with the Lubet out of the understanding into a Selfe-Lubet then the Lubet or lust doth amasse it selfe into a Substance whereof a new false will is againe borne and this same is a bastard before God and the Eternall nature for it ariseth not out of the Law and Right of the Eternall nature but out of Selfe and upon this the judgement of the Eternall nature doth passe and at its end when the Centre of the Spirit shall step again into the beginning it will be spewed out from the free-will of Eternity 66. Understand Us but aright The first free-will which was breathed into Adam was good indeed it was both from Gods Love and anger viz. from the Centre of the Eternall Pregnatresse of the Eternall Spirituall nature but it had the understanding in it to rule and governe it selfe so as it might stand and subsist Eternally 67. But the crafty distemper or infection introduced by the Devill was in the Ens of the Earth m m m Or whereof whence Adams outward body was formed into this earthly Ens the Devill brought his desire by the Serpent viz by the Serpents crafty Ens so that the Lubet arose in the Ens of the body whereinto the first free-will of the inspired Soul entered and assumed the Lubet of the body and introduced this Lubet into a desire to Substance 68. And out of this Substance another new Selfefull will did now arise viz. a bastard a false Serpent-childe and this bastard Adam did Originally propagate to his Eve and Eve to her Son Cain and so one man to another thus we have now in this Earthly flesh this same false will proceeded from the Serpents Substance whereinto the Devill introduceth his desire and tempteth us and continually makes us lust and long after the devillish property viz. pride covetousnesse envy and anger that so his desire which he insinuareth into the false bastard in us might become substantiall and essentiall out of which such an whorish and devillish Serpentine Seed is continually begotten and out of the same false Ens or Seed a Devills will 69. Thus the Devill rideth in and upon man in and upon body and Soul but now the first introduced free-will which God breathed into Adam lyeth yet in all men for it is the true reall Soul the Centre of the fire and light a spark of the Divine Power and Omnipotence but wholly hem'd in and captivated in this wicked introduced Bastard 70. Therefore God hath againe n n n Imputed introduced recalled or really promised into the Soule in-hested and incorporated the Aym of his new Covenant in the word of the divine holy power in the Name of Jesus into the property of the lightfull fire vâ—z into the disappeared heavenly holy Ens which did disappear in the darknesse that the first free-will which now lyeth captive in the childe of the whore and Serpent should introduce its desire into this Ayme of the promised Covenant which he hath fulfilled in Christs humanity and with the desire of the Soules free-will re-introduce the holy Ens of Christ which he in the Seed of Mary introduced into our disappeared Ens into its disappeared heavenly Ens and if it doth bring it so to passe then out of this introduced Ens of Christ ariseth Christs Spirit which destroyeth the false will of the Serpents Bastard in the flesh and trampleth upon its head 71. Now saith Reason God giveth this holy new Ens of Christ to whom he will and suffereth whom he please to harden and remaine captive in the Serpents Ens yes very right He giveth none this holy Ens into the Selfe-will of his Serpents-child there belongeth far another earnestnesse thereto for
the fire of the holy part of the Earth which lyeth hidden in the Curse and therein the free-will of the Soul and the free-will in the Ens of the heavenly part of the body did Immasse it selfe into a Substance and therewith did presse in before the holinesse of God 12. And heere the Serpents head was first bruised for it was a figure of the nevv birth out of Christ not that Abel had at this time put on Christ in the flesh but indeed the Spirit of Jehova in the Ayme of the Covenant in which the Name of Jesus stood hidden in God as a Regeneratour which would move and manifest it selfe in the fulnesse of time in this Ayme of the Covenant and introduce an heavenly holy Ens into the disappeared Ens of the heavenly part and quicken it to life againe in the opened power of Jesus 13. If a man would rightly and fundamentally understand the r r r Sacrifices Offerings he must consider that whereof the Offering consisted and what severed it selfe with the Enkindling in the fire out of the fire viz. out of the Enkindled offering for in the Enkindling nothing is seen or perceived but 1. the wood to the fire 2 ly The matter of offering 3 dly The fire and light 4 ly The Smoak of the fire which ariseth from the burning wood and matter of the offering all this without the faith and divine desire is as an abomination and indeed Nothing in Gods sight and attaineth not the Gate of God 14. But if Man brings his faiths-desire thereinto then he resigneth the free-will thereinto and vvill thereby as by a meanes in which fire the free-Will of the introduced Sinfull abomination doth burne and consume away presse in to Gods Eternall free-will and now how this is effected and comes to passe understand as followeth 15. Gods Imagination or Lubet meeteth the Free-inspired-will of the humanity and the humane free-will meeteth the deity heere is now the Conjunction 16. But now Mans free-will is become Sinfull and Gods free-will from whence the humane free will did first take its rise in its in-Spiration is holy and pure as yet the humane free-will cannot presse into Gods will unlesse it also become pure before God 17. But being God will out of free-grace receive it into him for the delight and harmony of his praise there is no other way or remedy but that God move himselfe in the Centre of the Eternall nature according to the fire of the Second Principle viz. according to the holy fire and devoure that enkindled Anger and vanity of mans free-will and annihilate it in the mortification of death viz. in the Anger-fire of God that the humane vvill might become pure before Gods will and so might enter into Gods Love-will and therefore Gods Love-desire did it selfe enkindle the offering of Abel and Moses that so the holy-and Love-fire might devoure and swallow up the Turba in the humane free-Soules-will in the Anger-fire of the Eternall nature in the Fathers property 18. But that there must be an Earthly offering thereunto is thus to be understood the Body of man as to one part is a limus of the Earth and as to the other part a limus of heaven and into this Body the free-will was inspired and body and soul is onely one man 19. But being in the fall the earthlinesse and false suttlety of the Serpent by the insinuation of the Devills desire was awakened in the flesh of man and so the earthly beastiall property got the upper-hand in his Ens and devoured the right humane will in the beastiall property that is took it captive thereupon the earthly will which was from the limus of the Earth must also be offered up in the fire 20. For the limus of the Earth shall arise againe out of earth but for to make it an offering it must also be offered in an earthly Elementall fire of its likenesse so that an heavenly fire and an earthly Elementall fire might be in one another and each will in the offring might respectively finde a place for its own comprehension and capacity viz. the will proceeded from the earthly limus of the Earth from the Kingdome of this world and the heavenly will out of the heavenly limus viz. out of the Ens s s s Of the Seminaâ—l and Centrall Love of the word of the Lord. of the Verbum Domini each property of the free-will went into the offring and from the offring into the fire where the Atonement was 21. For the Covenant of the promise touching the Serpent-Stroyer did manifest it selfe by the holy fire which holy fire enkindled the Elementall fire for the holy fire shall awaken and raise up from death the Elementall man out of the limus of the Earth and in the holy fire Man who hath taken his Originall from Time shall be purged and tryed in the Resurrection who verily must first goe through the fire of the Anger but the power and might of the holy fire shall bring him through the Anger-fire and cleanse and purge away his introduced abomination of Sin in the Serpents and Devills Ens in him from the limus of the Earth that the limus of the Earth may be no more earthly but as a fine purified Gold which subsists in the fire 22. Even thus the Earthly man shall be purified in the Resurrection through the fire of which the Offrings were a type and yet they did really subsist in their power as to the Spirit but the Body must dye and the true corporality and Regeneration must come forth or begin to spring afresh in the opened body of Christ who with his Entrance into and manifestation in the humaniry did again open the heavenly disappeared limus in the humane Ens which did disappeare or fade in Adam and Eve 23. Thus understand us aright Abel and Moses offered the fatt of beasts and enkindled that with the holy fire which fire was first enkindled by God for the beastiall property became manifest in the outward earthly man of the limus of the Earth the humane limus of the Earth was turned to a Beast and was moreover sinfull and evill full of the Serpents poyson and Cunning Suttlety 24. The free-will did immasse it selfe in the Serpents craft and Devills desire and formed to it selfe such a figure in the Ens of the flesh as the desire was whereupon the Body was more vaine in Gods sight then a beast 25. But being the heavenly Ens lay hidden and shut up in the earthly property God would not utterly forsake the whole Image which Abel and Moses did understand in the Spirit of God by their offerings and therefore they offered the Fat viz. the oyle of the beasts and other earthly good fruits that so the desire of the true man created out of the limus of the Earth who shall arise from death might in the enkindling of the offring in the fire have a Substance whereinto it
might give it selfe and Imaginate it selfe and so in the property of the holy fire it might be able to enter with its will into the Ayme of the Covenant which stood before God in the figure untill the promise of the womans Seed was fulfilled and accomplished 26. In which Seed the dear and pretious Name of Jesus did open it selfe out of Jehovah and did again awaken the heavenly life in the disappeared Ens in the humanity and offered up this whole Image in the Person of Christ to the Anger fire of the Father and with the holy Love fire Regenerated and enkindled in the humane life did bring it quite through the Anger viz. through the fire of the Eternall nature of the Fathers Manifestation and changed the anger-fire into a love-fire and this was just thus prefigured in the Offring for the Love-fire enkindled the offring and in the offring was yet the Curse of the Earth aswell as in the humane free will and when the offring was offered it was a Sin-offering whereby the free-will of mans Soule was t t t Reconciled with God propitiated before God 27. Now if Sin shall be reconciled and appeased then it must be brought into the Anger viz. into the judgement of God into the sword of the Cherub that it may cut off the same which Cherub is the Sword of Gods anger and if then the humane will be wholly Sinfull and altogether capable of the fire of Anger then God Enkindleth the Sin-offering in which the Anger-fire lay hidden in the Curse with the holy fire that the humane will which was apprehended in the Anger-fire might be atonened in the Love-fire 28. For the Love-fire of God tinctureth the soules desire in the Offring as a tincture tingeth brasse and Iron and changeth them into Gold even thus the humane Soules free-will vvhich was inspired wholly pure and spotlesse into man was tinctured and again purified before God that so it might enter into Gods mercy for the mercy was hidden in the Love-fire viz. in the Aym of the Covenant in the Name of Jesus in God in which Covenant and Name the Anger of God was Reconciled and Atonened in the offring and laid down its Anger-burning flames and suffered the soules free-will to passe quite through it 29. But as touching the offring in it selfe with the Wood Fire Light and Smoak understand it thus Abel offered of his flock without doubt sheep or oxen as Moses did the like namely the fat of them now the offring viz. the wood and Smoak on the outward part as to the mater was earthly and so was Man as to the outward Body earthly and in the earthlinesse lay the Curse both in Man and in the Offring 30. But vvhen the Offring was Enkindled it was Spirituall for from the wood proceeded the fire which tooke the Offring and consumed it and out of the consumptivenesse vvent forth first from the fire the smoak and afterward the light this was the Figure whereinto Mans and also Gods Imagination entered as a Compaction or Conjunction 31. In the Enkindled Consuming fire vvas the desire of the Angry Father viz. a Conjunction of the eternall natures-fire with the Temporall fire the Eternall is Magicall and the temporall is the Substance and matter of the magicall viz. its u u u Or Amassement Reception and in the enkindled Light was the holy love-fire which is also magicall as subtile as a will which did also immasse it selfe in the enkindled light and in the forth-proceeding smoak which is an Elementall Sulphur and Mercury viz. a life of the quality the smell or taste went forth also which signifieth the humane power of the Body and the outward spirit of nature 32. In this power which proceeded forth from the offring out of the fire and light the Spirit of God which proceedeth forth from the Father and Son did Amass it selfe in the Amassement of the humane Faiths desire and so tooke the humane Faiths desire into it selfe and did Amasse it selfe into a Substance of the fire light and power proceeding forth from the Offring and brought it through the Gates of Gods Anger upon the holy Altar in the Aym of the Covenant upon which the Lamb of God should be offered for the sins of the whole world 33. For this Lamb of God viz. Christ should compleat perfect and make this introduced offring fully acceptable upon the Great Altar of the Angelicall world that it might be to God an Eternall Sweet Savour of his deepest Love which he represented in Man in his introduced offring in the Lamb of God Christ and Mankinde in this Representative offring 34. The humane offring was the Sojourner of the true Lamb and offering of God in Christ and now where the offring is there is also the spirit of man for mans spirit is gone forth and departed from God into Time and in the Time it hath defiled it selfe therefore it must forsake the Pollution and enter in again through this Offring to God 35. But if it will enter then it must doe it in manner and forme as it went out for it brought it selfe into false desire and lust even so likewise it must introduce it selfe againe by a Returning into a Sorrow and conversion and in the Sorrow or Repentance again into a divine desire which is called Faith 36. But that it might apprehend or lay hold on the divine desire Note it did bring the faith or the beleeving desire into an offring and so amassed or formed the beleeving desire in the offring into a Substance or Essence that the Faith also might become essentiall and this essentiallity of faith received the holy fire of God which would in the fulnesse of time open it selfe in the essentiality of faith and bring the humane Substance thereinto and also bring it forth in it selfe through Gods Anger and change it in it selfe into a Love-fire for all the words of prayer in the offring were also received into the Substance of Faith 37. For as all things were formed Amassed and introduced by the vvord of God into a Substance so likewise the words of the prayer of Abel and Israel in the offring were formed and amassed to substance viz. unto an Incorruptible Essence in which Essence Christ Gods Son in the fulnesse of time brake forth out of the Covenant and tooke upon him this same Essence together vvith the humane Essence and as a potent Champion and mighty Conquerour destroyed the Kingdome of death and the Devill 38. And to this faiths Essence in the Spirit of Christ in all his children and members was given the Judgement over the world yea over the Kingdome of the Devill and of death thereby to destroy and bring to nought their works and Possess the Royall Throne 39. This was the reall offring of Abel for the Spirit of the holy love-fire in the Aym of the Covenant had opened it selfe in him so that he understood it and therefore he offered
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 harâ—ottry 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
which is good onely for the amendment of his life else Cain goeth to Church to offer and cometh out againe a Killer of his brother 50. As it often appeares that when men in the Stone-Churches have taken and amassed io their Mindes a deale of revilings reproaches and Censures that have fallen from the false smoaky Cain-like fury and pretended zeale of the Preachers then they forthwith come with all and murther Abel and Christs members as this Spirit hath many hundred times found by experience and that onely for the sake of the Temple of Christ. 51. Now if we would rightly consider of the offring of Cain then we must looke him into the very Essnce of his will and desire for he also would offer and be acceptable to God but he loved onely his ownhood and selfe-full selfe his ayme and endeavour was not to be or become a new creature but God should so take away his Sins in the offring from him but he would still remaine the old Cain and so offer to God that he might be so accepted with him the Devill came in the forme of an Angel before God 52. Cain y y y Or did not acknowledge knew not his evill Serpentine property the poore Soul was captivated therewith and had set it selfe up in the Serpents wit and pride it would needs be an outwardly adopted childe and heir of God the offring must make reconciliation for him as Babell doth which taketh also the Mantle of Christ upon her and saith Christ hath undertaken and suffered for all my Sins upon the Crosse I cannot purchase or doe any thing for my selfe my works availe nothing before God I need onely beleeve that Christ hath done it and comfort my selfe therewith and then I am already justified and acquitted from all my Transgressions 53. Thus she cometh before God and thanketh God that he hath payed the reckoning and score in his Son and offreth with Cain and the Pharisee in the Temple and remaineth in her selfe a brother-slayer with Cain and this is the babylonicall fruit like as Cain would take the offring upon him for a cloake and Covering so also his succeeding Church taketh on it the offring of Christ for a cloake and Covert of its Sins and false murther and covereth its murtherous Spirit so that men must call it an holy devout Christian. 54. Saint Paul must serve their turne thereto when he saith I doe that I would not now if I doe it it is not I but Sin that dwelleth in my flesh but that he saith now then with my Minde I serve God but with the flesh the law of Sin the same Cain will not understand how the Minde must without intermission rule and reigne over the Sinfull will and desire of the flesh and mortifie the lust 55. Saint Paul speaketh of the heavenly Abel-like desire how Sin must be mortified in the flesh and not rule over the Minde as it did in Cain when he saw his brother was accepted before God and that he himself was not then the murthering Spirit arose in his Minde which should have been mortified in the offring by true Repentance and conversion 56. Thus also goeth Babel under the Mantle of Christ which offereth also to God and thanketh him for the offering of Christ but it selfe remaineth in the Minde of the Cainicall brother-slayer in pride covetousnesse Envy and Anger in Persecution in warre and Contention it fighteth about the Offring and about the Outward Covering least it should be stripped thereof and doth in the meane time fatten it selfe under it with the beastiall offrings of the fatnesse of the Earth and still remaines the Cainicall Beast and doth also continually murther Abel in Christs Members and comforteth it selfe with the death of Christ the same must be a Covert for the false murthering Spirit 57. The heart and minde is far from the new creature it is onely the old Cainicall brother-slayer which bemantles it selfe with Christs offring and offers with Cain such and nothing better remaines now of z z z Or Christendome Christianity among all Sects except the children of Christ who are heere and there hidden with Abel 58. Cain's Church was never more potent and predominant upon the Earth then it is even at this time whereas notwithstanding men cry out with full mouth-cry and great ostentation Come all hâ—â—her we have found the offring of Abell in Christ yes forsooth dear Babel thou hast indeed found the Mantle of Christ but behold thy Cain-like heart and thou wilt see whether thou offrest with Abell from the new creature or from the false brother-slaying Spirit where are thy fruits where is Love and Righteousnes where is truth where is patience and meeknesse where is the Minde that with Paul serveth God where art thou thou fair Christian Church upon the Earth art thou not become a murthering Den of the Devill now shew thy Christian vertues art thou not full of contention and murther both in the Church and without the Church thy mouth is onely a prater of Gods Kingdome like as Cains mouth prated of the offring but his heart was a murtherer 59. Thus likewise men doe prate in the Stone-Houses of the mantle and offring of Christ and yet in the meane while in this Prate and Babble doe murther the children of Christ condemn and judge them and make a whole heap and crew of reviling devouring wolves that doe all cry out snarle and snap and none knoweth where the Hinde is which they hunt save onely that the Devill doth thus act and drive on his sport by them so that the true reall offring of Christ may remaine covered and hidden and be onely as a Mystery in this world 60. For we poor children of Eve doe sojourne heere in this Cottage in a strange * * * Or harbour lodging wherein the Devill in Gods Anger is Host we dwell upon the Cursed Earth where the Devill rideth over our Soule and Body and at all times tempteth us we had need be wary and watchfull and at no time secure it costeth Body and Soul CHAP. XXVIII Of Cains * * * Fatricide killing of his brother viz. of the Proud Haughty Antichristian hypocriticall Church upon the Earth and also of the true Christendome hidden under this Antichristian Church WHen the Devill in Gods Anger in the wrath of the Eternall nature had introduced his Throne and Seat into the humane property and awakened the Centre of the wrathfull nature in him there forthwith arose up such a desire out of the awakened Anger 's property in the humane Ens or Seed in the Propagation out of which property Babel viz. the Antichristian Church is begotten and brought forth 2. And now as God had incorporated and promised the Serpent-bruiser of this false property who should bruise the head of the Serpents Ens and will or desire unto the heavenly Ens of man which disappeared in and to Paradise which word of promise was a
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-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.
prevaile and would Sever it selfe into a selfe-fulnesse and breake it selfe off from the Love Ens yet not as a Darke Source but as a Source of selfefull Lust and also of fiery Strength and might 19. For out of the Ens of Cain as the same was in the Centre of the Begetting nature in the wrestling wheele of life arose his will and out of the will the desire and out of the desire the Substance in which Substance the false minde is understood wherein the dominion of the outward did forme and fasten it selfe whereinto the Devill also in the wrath of nature croap in with his desire and desired the Lordship and domination of this world in Selfehood as the fallen Devill doth alwayes desire domination in the Place of this world in the inward Eternall and outward Temporall nature 20. But being the word of divine Power and Holinesse had i i i Or espoused it selfe incorporated it selfe with a Covenant of Regeneration into the womans Seed viz. into the disappeared Ens of the Spirituall worlds Essence that it would deprive the fiery wrathfull will proceeding from the Centre of the darke world of its fiery might of Selfehood thereupon after Cain there Sprung forth out of the humane Tree a Sprout out of the Aym of the Covenant viz. HABEL whose Name in the Language of nature signifieth an Out-breathed Angel which in the first will of the Essence whence the soule ariseth had formed and fixed it selfe in the Centre of light in the Love-desire and penetrated quite through the fires Centre whereupon the fiery desire did desire to cutt off the Earthly life which hath its Originall out of the fiery desire as its propriety for which cause Abel and all his * * * Or Successours Posterity became Marters 21. For this is the Doar of Christ who must give himselfe into this Death of the wrath and Penetrate the Humane Centre of the Soules Originall according to the fire-world with the Love Ens viz. with the deepest Love of the deity and change the fiery wrathfull desire of the darke worlds Essence into Love 22. Adam was the Stock of the universall humane tree but when Eve was made out of him then the tree was divided according to two Principles not wholly in the Essence but according to the nature and quality of the Centres of fire and light for the Centre of the light viz. the ground of the Love-desire did stand in Eves Matrix but it disappeared as to the Creature in her fall therefore the Divine Word did k k k Espouse betroth or promise re-inhest it selfe therein to a Centre of Regeneration 23. Now Cain and Abel were the two twigs which grew out of this tree from the property of both Principles viz. of the fire and light and they were a Type of the whole Tree with its fruit which it would bring forth but being Abel was a type of Christ who was to be conceived without the help of man onely and barely of the incorporated word in the Seed of the woman who should suffer death for Man therefore Abel must passe through without branches and fruit for the fruit which Christ should bring forth was to Generate anew the humane tree and not produce other twiggs out of his Loyns and therefore Habel also being the type of him should not generate any twigg out of his loins for the line of the Habelicall Seed remained in the Covenant and pointed at Christ who should spring forth out of the Habelicall Line and againe manifest the spirituall worlds Essence 24. Therefore Adam must bring forth another branch by his Eve out of the vitall Tree which was to be like Adam in his Image viz. SETH which Name doth signifie in the Language of nature a forth-running or leap where a glance or aspect of a Love-will ariseth out of the fiery will which notwithstanding is withheld and hindred by the outward worlds being Essence and Substance viz. by the Corrupt house of flesh 25. Now Christ must come to help this captivated forestalled and obscured will which notwithstanding hath its first ground out of Gods love and free it from the band of wrath wherewith the divine Ens was captivated for this was Christs Office not that he should beget but give himselfe into the Generation of Seth and Redeeme Seth and his branches from the wrath and regenerate him anew in himselfe he was not to beget children to this world but to bring forth Seth out of this world and bring him in himselfe into the Spirituall world 26. Now in Seth the Line of the Covenant went forth in which Christ would manifest himselfe according to the humane Tree but in Cain the line of the wonders viz. of nature and its Government went forth Genesis 4. v. 17. for Moses saith that unto Cain was born * * * Enoch Hanoch and he built a City and called the Name of the City after the name of his Son Hanoch now Cain was the first man borne of a woman and Abel the Second whom he slew 27. Now Moses saith that Cain built a city whereas indeed if we would goe meerely upon reason there were not men who might be able to build a city and inhabit it for the Spirit doth here make a vaile before the understanding which lyeth in the Word Citty for he saith Cains Son was called Hanoch and also the City now this is verily true but the Spirit in Moses looketh upon the root of Cain and Adam how the Tree Evill and Good hath opened and displayed it selfe into its boughes and branches for by the Name of Hanoch the Spirit looketh upon the property of the branch viz. of Cains Son intimating what kinde of people would arise from thence viz. a * * * Or Common-wealth City and Dominion of the outward world in Selfehood for in the Language of nature it is to be understood in the Name 28. HANOCH signifieth a forth-breathing of life and a re-assuming to a Selvish contemplation a childe of Selfe which in nature doth introduce it selfe into a selfefull Dominion and will so that it doth Imagine and frame in its Minde a Dominion or Region Country or City desiring and aspiring in its will to be a Tree or Prince of men for when the humane life departed from the Spirit of God into selfehood then it would be a Peculiar Selvish Lord which will 's Son was Hanoch viz. a City or Amassed Substance to a Selfe-full domination and Government 29. From which Government and dominion the branches or children were borne concerning which the holy Spirit complained in Noah that * * * Genesis 6.3 they would not suffer his Spirit to reprove them any more for they were a tree or branch sprung forth from the tree of Selfefullnesse from which the wordly Principalities and Superiorities have taken their rise and Originall for when the humane life fell unto the Stars and the Spirit of the outward world then
monster and an Evill Beast in his free-will which doth not resemble the first Image of the formed Life in the word of God now against this Beast the words of Christ are directed when he saith Vnlesse ye be converted and become as children that is unlesse you do depart from and utterly disclaim the will of the Selfe-Generated Beast and enter again into the form of the first Life yee cannot else see the Kingdom of God also yee must be borne againe of the water of the Heavenly worlds essence and of the same holy Spirit proceeding from the Covenant otherwise ye cannot see and behold God 9. This Evill Beast of the Godless form Note is predestinated to condemnation but the Covenant is in the Life if the free will Resigneth it selfe up to the Covenant then Christ ariseth in his humanity out of the Covenant in the Life and even then the strange Beast dyeth in Christs death and the will formeth it selfe again into the first Image according as God created it and this is not annexed onely unto Seth but unto Adams life viz. unto the Onely life of man which was in the Word of God and passeth from one upon all as all branches in one tree do receive sapp from the Onely root of the stock 10. But the properties of nature viz. of the naturall life have brought themselves out of Adams stock into sundry boughes and branches whence the multiplicity of Nations Tongues and Speeches is arisen but the Life is onely One and the Covenant in the life sprang forth from the root of life viz. from the Word of God out of which the Life came upon all even as the Sin viz. the fall and apostacy passed upon all none excepted for the Children of Seth were concluded under Sin as well as Cains but the Covenant * * * Or the open and outward manifestation of the Covenant with its manifestation passed upon SETH for his name signifieth in the Language of nature a forth-breathing Spring out of the Life through the first Centre of the Soule wherein the word of God would open it selfe through the Life 11. And Moses saith Seth begat Enos Gen. 4.26 and then began men to preach of the Name of the Lord for the Name ENOS signifieth in the Language of Nature a Divine Lubet through the life wherein the Formed Word would behold it selfe in the Sound and Voice of the Life therefore the Spirit of God began to Teach out of the Covenant through the Life of man concerning God and his Being and Will this was the beginning of the Divine Contemplation through the formed Wisdom in the word where the word did behold it selfe through the wisdome of the formed Humane Voice 12. And as the Life did form it selfe by Cains line through the wonders of the formed wisdome in Nature with all manner of Arts and works and also Dominions Governments and Orders and introduced them all for the Setting forth of Gods wondrous Deeds and Acts viz. to a Contemplation of Evill and good light and darknesse so likewise the Spirit of God did bring forth out of the Line of the Covenant in the manifested Word the wonders of Divine Holinesse Truth Righteousnesse Love and Patience and by the Preaching of the formed word did declare what the holy and Spirituall Kingdome of God is 13. In Cain the Kingdome of nature was represented and in Abel and Seth the Supernaturall Divine Kingdome both these arose together and went all along one in another to the Remonstrance or Contemplation of the Divine Lubet in the formed wisdome and Each put it selfe forth in an especiall manner into its visible Ken as a wonder 14. For from Adam even unto Lamech in the line of the wonders there are Seven Generations and in the other line viz. in the line of the Covenant from Adam unto Enoch are also Seven Generations Enoch is the Eighth viz. a beginning of the propheticall Spirit for in the first Seven Generations the form of the Spirituall Kingdome proceeding from the Life's Tree was set forth 15. Adam was the stock for his life taketh its originall out of the word but being the Life of nature in him did predominate over the life in the formed Word and would have the Supream dominion and obscured the life proceeding from the word the word it selfe freely gave it selfe with a Covenant to be a Life therein and set forth its figure in Abel how the naturall life should and must be broken and the word of the Divine power should again spring forth afresh out of the first Life 16. Thus Abel was the Figure of the Second Adam Christ and therefore he must be slain for the Covenants sake for Christ should kill the exalted haughty naturall will and being forth a new one and therefore Abel also should not beget any naturall child else it had been strange to nature for they should all proceed forth out of one stock and the word would spring forth anew through the Onely Tree in the Covenant that so the Children of Grace might be brought forth out of the Tree of nature as the dew out of the * * * Or Morning day-break 17. For thus also the figure of the new birth was represented out of the Stem namely the line went forth out of Adam he was the first Abel the second Seth the third Enos the fourth where men began to teach of the Spirituall Kingdome * * * Or Cainan KENAN the fift which signifieth in the language of nature a forth-going * * * Re-apprehend re-conceived Lubet or desire of the divine Contemplation in which the word Taught did form it selfe viz. in Prayer and in the wills desire and also in their Offrings 18. MAHALALEEL was the sixt and signifieth in the language of nature an Angelicall form of an Angelicall Kingdome where the spirit did typifie and pourtray the Kingdome of Christ in this Name 19. JARED was the Seventh by this Name is understood in the language of nature a Priest or Prince of the Spirituall Kingdome for as Irad should be the Regent or Ruler in the Kingdome of nature so Jared should be the Regent in the Spirituall Kingdome for out of Jared came the office of Moses and out of Irad proceeded the Kingdome of worldly principalities and framed Governments and Dominions 20. But the language of nature sheweth very clearly that Jared is onely a type of a spirituall Kingdome for the Name carrieth forth the Cherub along with it through the word for the spirituall Kingdome upon the earth was all along captivated in the wrath of God untill Christ who destroyed the Anger 21. The Office of this Jared is twofold viz. externally it is the figure of the Spirituall Kingdome bound with the wrath of God and internally it is the true holy Kingdome which the Penitent man receiveth or taketh possession of Outwardly it is Moses and inwardly Christ. 22. From this outward Kingdome the great
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 Semâ—â— 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 †††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
wives according as they listed and would not suffer the Spirit of God to reprove and admonish them 13. The meaning of it is this the children of God in whom the Spirit of God did manifest it selfe looked in the lust of the flesh after fleshly Women although they were of the Generation and linage of Ham without Gods Spirit yet if they were but faire and beautifull for their lust of the flesh they introduced the Seed of the holy Ens into such beastiall vessells and afterward brought forth such * * * Giants Tyrants and fleshly minded men who woud not suffer the Spirit of God to rebuke them for they were onely flesh without divine Spirit and will 14. They should not have mixed themselves with the beastiall Daughters but looke after those in whom the Spirit of God was even those who feared and loved God but they looked onely at the lust of their eyes and flesh and corrupted the holy Ens in the Covenant in which God had * * * Incorporated espoused and betrothed himselfe against these the Spirit heere complaineth that they would not be instructed and reformed but follow the lust of the flesh 15. We see this very emphatically set forth unto us in Sem Ham and Japhet that it is so that the Spirit would not that the children of God should mix themselves with the very carnall or beastiall People for after the Deluge the Spirit divideth the three brethren into three Families and would that each family should remaine apart by it selfe 16. For therefore came the Deluge upon the Earth and destroyed these mixed people and afterwards made a Separation amongst them according to the Nature of the Three Principles that each property might possesse its Quire and line in the Nature of the Wonders but yet it would not doe so that at last the Spirit divides them with the Confusion of the Languages at Babel that so they might come into a Severall division for the properties of the Tree did there divide and spread forth themselves into Seventy and seven viz. into the Wonder of the Nature of the formed Word Vers. 5 6. 17. Now saith Moses And the Lord saw that the wickednesse of man was great upon the Earth and that all their Thoughts and Imaginations in their Hearts were onely Evill continually then it repented God that he had made man on the Earth and it grieved him at his very heart and said I will destroy man which I have created from off the face of the Earth both man and Beast and creeping thing and all the fowles of the aire for iâ— repenteth mee that I have made them these are marvellous and wonderfull sayings that the Spirit saith it repented God that he had made man and the creatures who would understand this without divine knowledge that any thing should grieve the unchangeable God Reason would be ready to say hath he not knowne aforehand what would be how can his will which is himselfe grieve and repent 18. Here we must goe into the Centre In God there is no grieving or Repentance Nothing can grieve or trouble him but there is a grieving in his expressed formed Word for it repenteth the formed word in the Devills that the Ens of Light is turned into an Ens of Darknesse it grieveth the Devill that he did not continue an Angel also it repenteth the wicked man eternally that he stood not in the divine Ens in the formed word and hath turned the power of the word into malice and iniquity also there is a grieving in the formed word in Nature over all kindes of creatures that the property of the wrath in the Curse of the Anger doth rule and domineere in the formed expressed Word it grieveth the Love-Ens of the word that the Devill and wrath domineereth in it and corrupteth and destroyeth many 19. Now when God saith it repenteth him It is to be understood according to the creation of the formed word not according to the Eternall Speaking word which is unchangeable but according to the Good property in the creation that it must be laden with Evill against its will for the Spirit saith in Moses and it grieved him in his heart yea it did truly grieve or trouble him in his HEART the good Ens of the Earth which went also along with it into a compaction which is from the spirituall worlds property from the holy word the same was in the Sin or fall of man captivated in Death and shut up in the Curse in the Earth now the formed word grieved at it and troubled or affected the Eternall Speaking word viz. Gods Heart 20. For our Soul cryeth unto Gods heart viz. unto the Eternall Speaking Word and moveth troubleth or affecteth the same that it should move it selfe in us according to its Love Now the humane word worketh in the divine and stirreth the divine so that the divine word entreth into our Sorrow for Sin and helpeth us to repent of our Sins for the Spirit in Moses said when Lamech had begotten Noah this same shall comfort us in our Labour 21. This was now the Spirit of the beginning and End of all things it repented through nature of the iniquity of man and grieved at the captivity of the vanity of the creatures and wrought Repentance into the holy Eternall Speaking word the Spirit in the formed word of the whole creation of this world said It grieveth mee that I have brought me into such an Evill property in the creatures And wrought Repentance into the living Eternall Speaking word from whence the out-breathed formed vvord was flown forth and proceeded 22. For That this is so Note let us take an example on our repentance we cannot work any Repentance unlesse our inward humane Soule doth repent that it hath made formed or brought forth the Beast of vanity in it selfe but if it will repent then its formed Word must enter or make its earnest approach into the Heart of God and presse the same with an uncessant importunity and move in it and now when this comes to passe then presently the deluge cometh upon the evill man of the vaine will which must forthwith be drowned in its Sorrow in the word of Death Here then God repenteth in man that the Evill beast full of Sinfull desire is born and in this same divine Sorrow it must be drowned in Gods Love and die unto the wrathfull evill life and will 23. Now understand Gods Sorrow or repentance in the Creature of the Creatures aright The Spirit in the whole creation even in every life which moveth in the fire and aire said it grieveth mee that I have figured this Image of vanity on me and this Sorrow of the formed Spirit in the expressed Word grieved that is moved the Eternall Speaking word in it then said the Eternall word I will yet give them an hundred and twenty yeares respit for even so long the time in the Dominion or Government of Seths
Spirit did continue and then the Turba in all flesh shall perish or be thrown down for this Sorrow was nothing else but that the Word in the Covenant did grieve at the misery and vanity of man and would comfort mankinde by the Covenant through Noah which comfort did first open it selfe in Abraham viz. in Enos his manifestation 24. For the comfort went forth in the Love of the Covenant and opened it selfe with its branch at its right Limit or juncture of time for God hath confined all things into a certain limit when every thing shall come to passe and from the comfort of the Moving Word in the Covenant proceeded forth the judgement that the old Adamicall man with all his desires concupiscences and lusts should in the Covenant when the same should open it selfe in the flesh be drowned and mortified in the same New humanity of Christ and out of the comfort of the Covenant a new humane Spirit and will should arise which should live in righteousnesse and purity of which the Deluge was a type 25. For the griefe or Repentance came out of the Covenant upon the formed word in the life and therefore seeing the same word Repented of the vanity thereupon the vanity of the creature must be drowned for the will in the Covenant went forth from the vanity and grieved the life of God and moved the matrix of Nature in the waters birth and drowned the fiery wrath in the fires Nature 26. But the Spirit in Noah doth especially complaine here against man for their Sodomiticall beastiall Concupiscence and filthy lusts of the flesh viz. Against unchastity and unclean lascivious wantonnesse and also against the High Oppressours and Tyrants who put forth and advanced themselves in their own lust and would rule and domineere and no longer suffer the Spirit of God to rule in them and reprove them that they had intruded themselves to compell and tyrannize over one another without Command all this was an abomination before God and it grieved the Spirit in the formed Word that it had brought forth such Evill Beasts and would no longer endure them 27. Even this same propheticall Spirit whose root did open and display it selfe in Enoch which also by Enoch did propagate and put forth its Line with its branches which also by Noah did grieve at the wickednesse and iniquitie of mankinde and drowned them with the Deluge even this is he which now also doth grieve at the Great Sins and vanity of Men for his mouth is at present opened he hath been translated in the Spirit of Christ Now this word which became man doth Repent at the vanity and wickednesse of men that its children of the new Covenant will not * * * Suffer the Spirit of Christ to draw them give willing obedience to the Spirit of Christ therefore this propheticall Mouth doth now disclose and put forth it selfe for it is the Time of its manifestation and proclaimeth the Great Deluge of Gods Anger and the Flaming Sword of Elias who also was Translated into the Mystery for he must draw forth his Sword in the Turba 28. Let this be told thee Babel he complaineth mightily against thy beastiall unchastity and Tyranny Against thy own usurped power force and violence wherewith thou art proud and wanton and hast thereby set up thy selfe in Gods Government he will drown thee with thy Tyranny and beastiall wantonnesse in the fire of Anger Seeing thou wilt not repent thee of thy vanity therefore he repenteth through thee vvith the Turba and will drown thy Turba that so His Repenting may be made manifest in his children and also his refreshing Comfort and consolation might be manifested out of his Repentance 29. For without Gods repenting there is no true Sorrow or repentance for the vanity for the naturall spirit desireth not to Repent yea if it could be more wrathfull malicious Evill and vaine it would please Love and delight it selfe therein for it is Nature's spirits Strength and Might but the Word of God which in the creation did Impresse and give it selfe into the humane Ens for a Soverain powerfull and holy life the same incorporated engrafted Word of life if it be stirred and moved doth repent and grieve that it hath such an Evill Beast in Nature on it that saith it repenteth me that I have created the evill beast in nature 30. But this Sorrow is not a Sorrow to annihilation as if he would have no more to doe with the creature but it is a Sorrow which saddeth and moveth Gods Heart viz. the holy divine word and setteth the naturall spirit a time for to repent that so it might enter into divine Sorrow but if it doth not then he will drown the Naturall Spirit in its Evill will and wayes as came to passe in the Deluge 31. God said the Earth is corrupt and full of perversness Vers. 11. and the End of all flesh is come before me I will destroy them Here is againe a great Mystery in that God said the Earth was corrupt before him that all flesh had corrupted its way and that the Earth was filled with * * * Violence perversness through them and lo he would destroy them The Earth was afore with Cain accursed according to the vanitie's property but now he saith also in this place all flesh hath corrupted its way the end of all flesh is come before mee This is not so mean and slight a thing as one would looke on it to be for the Spirit complaineth against all flesh that all things were become vaine in his Sight and full of perversness 32. Now saith Reason a Beast doth not Sin it doth according to its Natures property how can any perversness be attributed to it so far doth reason goe and further it knowes not also it understands nothing of the divine mystery It understands nothing of the formed Word that hath formed it selfe through the Nature of time It saith onely God hath created and made and considereth not that all things are created in the word that the Word hath introduced and compacted it selfe into an Ens Also it will know nothing of the Eternall Spirituall Nature of divine Manifestation it understands nothing of the Ground or Originall of the outward visible world with its creatures when it saith God hath made all things out of Nothing then it meaneth that he hath so spoken it forth and yet it is wholly blinde and Senseless in it it looketh onely upon the outward Colour and knoweth not from whence it taketh its Originall thus it is onely learned in the externall Colour and prateth of the painted worke of the outside and shell and concerning the Ens whence the Colour ariseth it is dumb and senseless 33. The Spirit complaineth against all flesh upon the face of the Earth even * * * Text liveth in the aire and fire whatsoever hath breath and Sence the outward Nature had corrupted it selfe in Every kinde of
language of Nature a Beholding of the Beginning and End In this same Beginning and End viz. in the Eternall Speaking Word of the Father which would manifest and open it selfe again in the humane life Grace was opened and presented to Noah so that God did establish and Confirme the Covenant with him 3. And here we have a very Excellent and an Emphaticall example which is exceedingly worth the mentioning in the Three Sons of Noah which in their Properties were sprung forth from the Stock of Adam in a threefold Line for we see that three Nations Severall Sorts of People did arise from them and that God did include them all Three with their wives in the Covenant of Grace and commanded them also to goe into the Ark into the Second Monarchy and did not exclude the fleshly Ham. 4. This is first highly to be considered that a Gate of Grace standeth open to all men and that God hath not Set any Election or Predestination in nature but the Election or choyce doth arise out of the free-will when it turneth it selfe from the Good into the Evill 5. Secondly it is a Type of the Three Principles viz. Sem is a type of the Spirituall light-world in the Covenant and Japhet of the fire-world which should be a Sojourner of the light-world and a Mirror of the great Joy in the light-world and Ham is a figure of the Limus of the Earth to which the Curse and the Anger of God doth hang all these Three God took into the Covenant with Noah and brought them into the Arke 6. For Every man hath these three worlds upon him and in him and the Covenant in the word was therefore given that the whole man should be Redeemed 7. For Japhet Signifieth the fire-Soule and Sem the Image of God out of the light-world viz. the spirit out of the Holy word and Ham betokeneth the Limus of the Earth with the outward Dominion or Region of the Air and of the magicall Etheriall Constellations together with the Body which shall be freed by the Covenant from the Curse and arise again out of the Earth The three Brothers were a type of these three Principles 8. Not that One did wholly arise out of one Principle alone No! Sem and Japhet had likewise Hams property in them as did plainly manifest it selfe afterwards in the Jewes who became so wicked and vile a people Onely we speak here of the Superiour Dominion or predominant property of which Principle the Creature hath had in the outward life in its figure 9. Ham had the outward earthly Elementall Kingdome in the figure which stood in the Curse therefore his Image or person was also Cursed of his father in the spirit for the earthly Image shall not inherit the Kingdome of God but he also had a Soul from Adam which stood in the Covenant but the free-will doth very Seldome work any Good thing in such a Lodging and very easily attains the Curse upon the soul as we see that the Curse did afterwards come upon this Generation that Israel must destroy them by their Entrance into the Land of Promise albeit they did not wholly destroy them all yet the Curse was come upon them 10. There is a very great Mystery in the Ark of Noah which the Lord commanded him to build after that manner and shewed him how High How Long and how Broad it should be and directed also that it should have Three Severall stories also concerning the Creatures which he commanded him to bring thereinto which is such a Mystery that the wicked malicious man is not worthy to know it and we also shall not mention it in the ground or depth of its meaning for it hath its Time wherein it shall be opened viz. in the Lilly-time when Babel hath its End but yet to set downe somewhat for a furtherance and direction to our fellow-Branches to whom in its due time it shall break forth and grow out of Our Ens of this Lilly which also shall be a Rose in the lilly-time we will set it downe in an hidden Exposition 11. The Mystery of the holy Trinity also the Three Principles also the Three Sons of Noah also the Three men that appeared to Abraham in the Plain of Mamre also the Vision of the Great Temple in Ezekiel and the whole Revelation of John belongeth unto this figure also the Temple of Jerusalem 12. Set before thee the figure of the Arke with its Three Stories with its height length and breadth and place it in the Three Principles and in the three Principles open the Mysteries of the * * * Or Hierarchies Hierarchy of Christ in the Three distinctions of Heavens which yet are onely One but in three properties as Fire Light and Air are Three and yet but One Place in these distinctions or Severall differences the Three Sons of Noah and go out of their properties into their Monarchy in the world which continueth to the End of dayes also set before thee the formed Word according to all the Three Principles and so you will finde the Ground of all especially Set before thee Moses Elias and Christ in their appearance and Transfiguration upon the Mount the Ark of Noah is the first Type of all these figures and the Hierarchy of Christ is the fulfilling of them at the End of dayes enough to ours 13. And the Lord said come thou and thy whole house into the Ark Gen. VII 1 for thee have I seen Righteous before me at this * * * Or Generation time The Scripture saith elsewhere Before thee none living is righteous if thou wilt impute sin but here God saith I have Seen thee righteous before me at this time the Creature was not the Righteous One without Evill but HE who at this time did in Noah open and manifest himselfe out of the Covenant who grieved at the evill of this time and introduced his Sorrow into Gods Love and Mercy and so brought the Righteousnesse of the mercy into the Sorrow and manifested the Grieving mournfull Spirit in the Ens of the Covenant in the creature thus Noah was righteous before God at this time when the Covenant did move it selfe in him 14. This time is or signifieth the motion of the Covenant which made Noah righteous for this was the time When Noah received Life in the womb the spirit looked with his first glimps of life out of the Divine Ens of the formed word into the Beginning whence the life was come and into the End which was the Kingdome of Christ in this Aspect or Divine glimps the life of Noah receives the Righteousnesse in the Mark of the Covenant at this time for that was the time in him wherein he was found Righteous 15. God brought Eight persons into the Arke and of the clean Beasts * * * Or Seven paire Seven and Seven the male and its female The Seven persons point at the seven properties of the naturall
life that God will have children out of all the properties into his Eternall Ark the Eighth person was Noah and in Noah was the Righteous One that was the Covenant out of which the Kingdome of Christ should come therein stood the Ark of Noah but the Ark hath three Stories which are the three Principles in one onely Divine manifestation for each property of the three hath its own peculiar Heaven and Certain Quite in it selfe 16. The Seven pair of clean Beasts are Even the very same Mystery for the Centre hath Seven properties and yet they are but one in the Divine Power but according to the Eternall nature there are Seven of them as to the Divine manifestation which signifieth unto us that the Creatures were brought forth into life out of this Seven-fold Ens where each degree hath again Seven in it to its manifestation whence the infinitnesse viz. the form of Gods wisdome doth appear and shine forth and that in the formed wisdome whose Image and figure shall not vanish or perish although their life and the creature which hath a Temporall begining doth passe away but the * * * The Forme shall remain in the Figure form shall remain in the Divine wisdome viz. in the Ens of the formed Word in the Figure to the Praise of Gods wondrous deeds indeed not to a restauration of their Creature but for a visible mirror or Looking-glasse in the formed wisedome of God 17. But of the unclean Beasts God commanded Noah to take onely one Pair of each kinde with him into the Ark understand it thus the unclean Beasts have on one part their Originall out of the Limus of the Earth according to the Grossnesse viz. according to the dark worlds property although their spirit taketh its rise out of Nature yet we are to consider the difference in nature in respect of that which came forth in the Verbum Fiat out of the Source of the dark worlds property into a Compaction whence such an Ens doth adhere unto many an unclean creature and it signifieth unto us in the Right Understanding that the dark world viz. the unclean world shall appear before the wisdome of God onely in one manifest forme viz. in the darknesse but the properties shall be manifest onely in the creatures themselves each in its owne peculiar Selfe and nature 18. For the formed wisdome as to the darknesse is the Heaven of them all which is onely manifest according to the darknesse wherein the property lyeth hidden according to which God calleth himselfe an angry zealous God out of this darke heaven Every creature receiveth its Power and vertue according to its property according as its hunger is so it sucketh with its desire from thence and it signifieth unto us that the uncleane Beasts each kinde of them in their forme shall appeare onely in One forme in the wisdome of the darknesse viz. in the figure as they were created in the beginning and not in Seaven properties according to the Centre of nature in all properties according to light and darkenesse as the rest shall for they are in the figure of the first Principle which in the pure heaven shall be manifest onely in one property viz. according to the burning property wherein the Light is * * * Moveable and formable Moved and the wisdome formed 19. But here I will warne the Reader to understand our sence and meaning aright and not to put me Calves Cowes and beasts in their spirit and Body into heaven I speak onely of the Eternall formed wisdome whence Evill and good hath been brought to manifestation 20. Moreover God said to Noah for yet seven dayes will I cause it to raine upon the Earth forty dayes and forty nights and every living Substance which I have made will I destroy from off the face of the Earth wherefore did God say after seven dayes the floud shall come why not presently either sooner or later why doth he set even Seven dayes In this the Seaven properties of nature are contained mystically in which the Verbum Fiat had introduced it self into an Ens viz. into the formed Word that is into the creation of the world in which Creation the Formed Word Repented at the vanity of all creatures and moved it selfe through the generatresse of Nature in the Formed Word to destroy the Turba 21. Now the first motion and information of the word in the creation with the Six dayes works and the day of Rest being Seven dayes was brought into a forme of Time and it yet stood so in its forme now then when the word which said it would drown every life with water did open disclose and manifest it selfe through the Seaven properties of nature to the waters-birth it came to passe in the Forme wherein the word had given in it selfe with the Creation viz in the same Seaven-fold operation which should open it selfe in its owne peculiar order and not enkindle or elevate any one property above the other but if all Seven would open and manifest themselves according to the waters-birth then the Onely fountaine or head-spring of all the deeps in the Centre of nature should break open and being they came in Seven dayes into their outward formed working Dominion the Speaking word did also proceed in the opening thereof in Seaven dayes unto the limit for its manifestation of that which it desired as namely to drown the Turba 22. And let none looke upon this as a fiction or laugh at it for whosoever doth so doth not yet understand our spirit and meaning at all nor hath any knowledge at al of the Formed Word but hath onely an externall understanding of nature like a brute Beast or a Bird that flyeth in the aire and knoweth not what the essence is 23. Now saith reason vvherefore did it Rain just forty Dayes and forty Nights could not God have drowned the world in one houre Answ In the space of forty dayes the Turba was borne in the humane property viz. Adam before his Eve stood in the Image of God forty dayes and nights which yet in the Image of God were onely as one Day there he wrought forty dayes in his desire viz. in the Fiat and brought forth the Turba in himselfe in his lust after the Grossenesse of the Earth the Good part of the Limus of the Earth which was drawn in the Verbum Fiat into a Masse did hunger after the Evill grosse part which was of the dark worlds property 24. And even in forty dayes the grosseness did arise in his Imagination in the good Ens viz. a selfefull will to the perception or intromission of the gross earthliness in which Evill and Good was made manifest and when this same wills-wills-spirit was arisen in the desire it entered into its owne selfefull Dominion and in its fiery and earthly might strongly suppressed the holy Spirituall Ens in the word of Power even then Adam fell asleep viz. into an impotency and disability of
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
Ark but its spirit remaineth onely upon the Earth feeding upon the fat grasse upon the Riches Honour and beauty of this world and so it stayeth onely in Selfehood and returns not to the Ark it indeed maketh devout shews of holinesse to God and giveth good words but the man with its Senses and Reason will not forsake the world and return again to the Ark. They build themselves stately Pallaces without the Ark for the pleasure of the flesh and are very zealous and devout in hypocrisie without the Ark they will be accounted children by an externall Imputation of Grace and Adoption but they will not enter into the Ark but they say Christ is in the Ark he hath purchased and paid all we need onely to comfort our Selves therewith he will bring us in well enough 46. The other Party saith they have Christ in their Works of hypocrisie they take the Ark along with them when they fly out in their fleshly Pleasure all these remain without the Ark in this World and return not to the Ark. This the Third Dove denotes for the Antichristian Kingdome walketh demurely in the shape of a Dove and as a sheep but it is onely a figure and darksome shaddow of Christs Kingdome which consists in the Spirit in Power and is really in the Ark. CHAP. XXXIII Of the beginning of the Second Monarchy and of the Covenant of God with Noah and all creatures ANd Moses saith Then God spake with Noah Gen. VIII 16 c. to the end and commanded him to goe forth with Every living thing Each with its Kinde but Noah builded an Altar unto the Lord and took of every clean Beast ond of every clean Fowle and offered burnt-Offrings upon the Altar and the Lord Smelled a sweet Savour and said in his heart I will not henceforth curse the Earth any more for mans Sake for the Imagination of mans heart is evill even from his youth and I will not any more smite every living thing as I have done while the earth remaineth Seed-time and Harvest cold and heat Summer and winter Day and night shall not cease Moses saith that God smelled a Sweet Savour and Said in his Heart he would not again curse the Earth or smite every living creature any more for mans sake This is a figure or mysticall Type as is before mentioned in the Offring of Abel 2. For his Heart is the word in the Covenant which took the Prayer and will-will-spirit of Noah through the holy fire in the Offring and brought it in the word to Substance and withall smelled in the Divine Power the humanity of Christ who was to Resigne himselfe in the Covenant into the Word of Power that is it desired to have the humanity in his Power and vertue as a pleasant Savour and from this Smell or sweet savour of holy Rest in the Paradisicall property the Spirit of God declared that he would not again destroy Man and the Creatures any more so long as the Earth should endure these Creatures should also continue 3. For Noah offred all manner of clean beasts and fowle and the Spirit saith that he Smelled herein a sweet savour of rest now he doth not mean that he took pleasure in the Smell or Savour of the offring for all Beasts are in his Power and are continually before him but he spake it in reference to the hidden offring in the Covenant which the inward world in the creatures did smell which hereafter would deliver them by its own peculiar * * * That is the inward centrall fire w ch shall purge the floor and cristalize the Earth into transparent Gold Offring from the abomination of vanity and set their figure into the holy wisdome viz. into the spirituall world 4. When Noah offered then the Lord that is God manifested in the Offring by the unmanifest holy Name JEHOVAH through JESVS did Smell the holy disappeared humanity in Adam that is he did tast in the Lubet or good pleasure of his wisdome how the same should be again manifest in the holy Name Jesus And then he blessed Noah and his Children and said Be fruitfull and multiply and replenish the earth and the fear and dread of you be upon every Beast of the Earth Gen. IX 1 2 3. and upon every Fowle of the air Even upon all that creepeth upon the Earth and upon all the Fishes of the Sea into your hands they are all delivered Every living thing shall be meat for you Even as the green Hearb I have given you all things but the flesh * * * Or which yet liveth in the blood with the life thereof that is with the blood thereof you shall not eat for I will require the blood of your lives of every Beast will I require the same and at the hand of every man will I require the life of man being that he is his brother and whosoever sheddeth mans blood by man shall his blood be shed for God created man in his owne image And you be yee fruitfull and multiply and be industrious upon the earth that you may increase abundantly 5. When God blessed Noah through the Offring proceeding from the Covenant and bad them be fruitfull he gave them againe the whole world withall its Hosts in possession all whatsoever liveth and moveth should be Subservient to them and be their owne and he gave it them all in common he made there no difference between Noah and his children no * * * Master Lord nor servant but he made them all alike none noble or ignoble but like as many branches and twiggs grow out of one Tree and yet all together are but one onely Tree so also he established the humane Tree upon the Earth and gave them all beasts fishes and fowles in common with no distinction restriction or prohibition save onely that they should not eat their life in the blood least they should become monstrous in their life * * * Or with the Eating the life of the Bâ—asts with the bestiall life 6. God Commanded them to rule over all the Beasts and Creatures but in this place he gave them no peculiar Domination or ruling Power over one another for all Domination Lordly rule and authority whereby one man ruleth over another doth arise out of Ararat that is from or through the Order of nature according to its properties according to the Constellations and outward Dominion of the Princes under the Constellations or Astrum 7. The true Image of God hath no other Dominion in its members then the Body hath in its members or the Tree in its branches but the beastiall Image from the Stars and four Elements maketh it selfe a Dominion and Government according to its mother whence it taketh its rise and wherein it liveth 8. Also all Lawes and externall Ordinances which God hath appointed man doe all belong unto the Order of nature viz. unto the expressed formed Word the same God hath given man
hindered by evill malignant Aspects which Master * * * The false Philosopher or Sophister Wiseling will scarce beleeve He can speak of the ground of nature exactly and hath it at his fingers end and yet is blinde in the Mystery and understands not either the inward or outward part of nature for such I have not written any thing for I need not such * * * Text Calves Animals to the understanding of my writings but good clear quick-sighted illuminated Eyes unto all others they are dumb and absurd let them be as wise and learned as they will 37. The Chaos is the root of nature and yeildeth of it selfe nothing else but a good property but if the Constellation be evill the evill malignant desire taketh the good property into it selfe and changeth it into evill as a good man among evill Company doth change his good also into an Evill 38. And the Rain-bow is especially represented or freely given unto man for a Token of the divine Grace so that he might behold and view himselfe as in an open and perspicuous Glasse what he is for the signe of Good and Evill is manifest as a type of the Centre of nature out of which Evill and Good take their rise over which the Son of man was set by God to be Judge 39. For the Type or forme of the Arke of Noah is also in the Rain-bow if we were not blinde it would plainly appeare so unto us also the Trinity of the Deity is therein pourtrayed for the red colour betokeneth the Father the yellow and white the Son and the blew the Spirit 40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant that we should flie unto his Grace and receive his Covenant and be alwayes mindefull of his Revelation to come where he will againe manifest the Spirituall world as he hath set it forth unto us by way of Similitude in the Rain-bow to the end that we should see what is in Secret and how his Covenant is Eternally established with us in Secret and standeth ever before him CHAP. XXXIV How Noah cursed his Son Ham and of the mysticall Prophecie concerning his Three Sons and their posterity AND Noah began to be an Husbandman and planted a vineyard and he dranke of the wine and was drunken and lay uncovered in his Tent Gen. IX vers 20 21 22 c. and Ham Canaans father saw the nakednesse of his father and told it his two bretheren without and Sem and Japhet tooke a garment and laid it upon both their shoulders and went backwards and covered the nakednesse of their father and their faces were backwards so that they saw not their fathers nakednesse now when Noah awoke from his wine and knew what his younger Son had done unto him he said cursed be Canaan a servant of all servants he shall be amongst his bretheren and he said further blessed be the Lord God of Sem and let Canaan be his Servant and God enlarge Japhet and let him dwell in the tents of Sem and let Canaan be his Servant This is an exact reall Type of the humane property according to the Three Principles or worlds for the Spirit in Noah speaketh from the Centre and the Three Sons of Noah did now stand before the Spirit in a figure typifying what kinde of People should arise from them 2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property what the Second Monarchy should be Noah was drunke and lay naked with his shame at which his Son Ham mocked and also declared it to his brethren that they also should doe the like here the Spirit intimateth and pointeth out whence the Curse arose upon Ham viz. from the shame of his father 3. For this was even the Abomination before Gods Holinesse out of which root Ham and his generation viz. the man of vanity doth arise for in the Image of God the shame is an abomination 4. Therefore God commanded Abraham to be circumcised on this member to shew that this member was not given to Adam in the beginning and that it should be againe cut off from the Image of God and not inherit the Kingdome of God upon which Cause and reason also the Soules spirit is ashamed to uncover it 5. But being that Adam did not stand in the Image of God when his Eve was made out of him it was hung upon him for to propagate in a beastiall nature and kinde thereupon also this beastiall Tree viz. the fleshly spirit of vanity came to be propagated all along from this property and adheres to man the figure of this was Ham and therefore he mocked his own property in his father 6. The Spirit of this property mocked its Ens which it had from the Centre of nature it beheld it selfe in his fathers shame from whence it had its rise as in a looking-glasse of its selfehood and thus this spirit of fleshly Ham forthwith brake forth as a Life of vanity and manifested what it selfe was viz. a scorne disdain or mock-god of heaven 7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know and did awaken in him the fire-Centre of the Soule in the wrath and cursed this spirit of vanity that it should not co-inherit in the Kingdome of heaven the Scoff-Spirit shall not possess the Kingdome of God but be cut off from the Image of God that is from the outward Image of the formed creature 8. For the same property from whence the shame ariseth is Good in it selfe but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God and therefore this strange forme and shape shall not remaine for ever 9. From this strange false shape the Scorner or Scoff-Spirit did arise the Devill insinuated into the Figure of Hams strange spirit and mocked at the Heavenly Generatresse that it was now even become a Monster in the Image of God and therefore the spirit of Noah cursed the false scoff-spirit in Ham and all his generation 10. Not that we are to understand that Ham was accursed in his Soul and Soules-spirit but according to the figure He and all his were accursed in the property of the reviling mocking Spirit which brake forth and manifested it selfe out of the monster but He that is the earthly Image of the Limus of the Earth should be hidden with its own selfe-will in the Image of God and be only as a Servant or instrument of the divine Image proceeding from the holy Ens the Earthly Spirit should not rule but the heavenly viz. the Soul with its spirit the Monster that is this vile reviling spirit must not be manifest but being the free-will did awaken and stir up the Monstrous spirit which was onely a scorner of the Mystery and
hiddennesse in the Covenant Noah cursed * * * Or it him and said he shauld be a Servant of his brethren 11. For he said blessed be the God of Sem and let Canaan be his Servant God enlarge Japhet and let him dwell in the tents of Sem The God of Sem was he who had espoused or incorporated himselfe with the Covenant in the Seed of the woman the figure and type of this in the Spirit was Sem and Japhet was the figure of the poore Soul captivated in the monster God should let this Japheticall or Soules property dwell in the tents of Sem and enlarge it in Sems figure 12. But Hams figure according to the monstrous spirit should not have any dominion or Reign in the life of the new-birth but be only as a servant or as an instrument without selfe-will or any peculiar life of Selfeness must serve and administer to the use of the Spirituall Kingdome in manner as the night is hidden in the day and yet 't is really there and yet so as if it were not and it is the Handmaid to the dayes operation and power 13. Thus in like manner the Spirit did expresse how the three properties of the humanity viz. the womans Seed and the creaturall Souls Seed and the Earthly Seed in Hams figure should stand in their place order and rule in the Regeneration in the Spirituall Kingdome and thereby it did declare and point at the Kingdomes of the world intimating that this same figure would all along put forth it selfe in the Kingdome and Dominion of the * * * Or mankinde humanity upon the Earth and thus keep its figure externally so long as mankinde should live in the dominion of the four Elements as it hath thus fallen out 14. For Sems figure passed in the Covenant upon Abraham and Israel among whom the word of the Covenant was manifested and spoken forth and Japhets figure went along in nature viz. through the wisdome of nature in the Kingdome of nature whence the Gentiles arose who looked upon the light of nature and Sems linage looked upon the light in the Covenant thus Japhet that is the poor captive Soul which is of the Eternall nature dwelt in Sems tent viz. under the Covenant for the light of nature dwelleth in the light of Grace and is a tenant or inhabitant of the light of Grace viz. of Gods light it is even as a forme or framed Substance of the unformed un-comprehended Light of God 15. And Hams line passed upon the Animall beastiall man proceeded from the Limus of the Earth in which was the curse whence the Sodomiticall and almost wholly brutish people did arise who esteemed neither the light of nature nor the light of Grace in the Covenant 16. This signifieth and pointeth out the outward part of the Soul from the spirit of this world which in the regeneration in the Spirituall world shall be a formed and very fixed will which may not or desires not to rule in the manner and condition of a Selfish peculiar Spirit but shall be as a Servant and Minister of the creâ—turall Soule and Gods Spirit in the holy lights Image it shall not be manifest in any Selfe-full arrogative understanding of Selfehood but remaine hidden as the night is hidden in the day and yet it is really there 17. For the Animal Soul shall not inherit the Kingdome of light although it shall and will be therein yet it hath no dominion or predominant vertue of its Selfenesse as an Instrument is a dead sencelesse thing in reference to the master and yet it is the masters Toole wherewith he maketh what he pleaseth the same in like manner we are to understand concerning the Animal Soul in the Regeneration 18. But in the Time of the four Elements it will have the upper hand and Sway for it hath brought it selfe into a proper selfehood and Imaginative life of Selfish propriety and therefore God hath accursed it and condemned it to Death so that it must dye to Selfe-hood 19. For when Adam did awaken the earthly properties out of the Limus of the Earth in his desire so that they went forth out of their just accord and mutuall Harmony each of them into its own selfe-will and lust to behold and looke upon its Selfe as a peculiar selfe-Life the beastiall Soul was hereby brought to its predominant power and force and this same is Hams property which God hath ordained to be Servant under the Angelicall Kingdome and Cursed its jeering Scorning Power in that it did mock at the heavenly Matrix and set forth its own figure and forme 20. The Spirit saith in Moses that Sem and Japhet took a Garment upon their shoulders and went backwards to their Father and covered him Gen IX Vers. 23. so that their faces were turned backwards and they saw not his shame O thou wonderfull God! How very Mystically and Secretly dost thou carry thy works who would know and understand thy wayes if thy spirit did not lead us and open the understanding 21. Both these brothers tooke a garment upon their shoulders and covered the father wherefore did not one doe it alone or wherefore did Noah drink himselfe drunke and lay so naked with his shame This reason looketh upon as if there were nothing more in it but onely an Hystory of such an Act but being that Ham was thereby cursed and made to be a Servant of his bretheren and not onely he but also all his posterity out of him we see thereby very clearly what the Spirit doth hereby signifie viz that it is a Type Character and figure of that which should afterward come to passe 22. The Earthly spirit which the Devill had made monstrous was a Scorner and jeerer of the heavenly birth it indeed saw the shame which it must bear upon it as a Monster but He went away as a Beast and mocked the new regeneration of the heavenly Matrix but Japhet viz. the poor Soul and Sem that is the disappeared Heavens Image which was moved stirred or quickned againe in the Covenant they tooke a Garment upon their shoulders this Garment was the new humanity which should open it selfe out of the Covenant out of the Angelicall world 23. And they went backwards and covered the Fathers shame this intimateth and betokeneth that the free-will of Selfe must and shall wholly turne it selfe away from the beastiall Monster of Selfefulnesse and ownhood wherein the shame standeth open and enter againe into the Resigned filiation or child-ship and goe no more forwards but retire again backwards and must take the Garment of the new humanity viz. Christs innocency merit and Satisfaction upon it and therewith cover the shame which our father Adam hath with the monster passed upon us by inheritance This was the Type which was here set forth 24. And that Sem did not carry the Garment alone and cover the father doth figure out unto us that the Soul viz. Japhet that
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
property being the Kingdome of Christ according to the property of nature b b b Gen. 11.18 1. Name and of Peleg he saith no more but of One Son which he calls Regu whom he begat when he was thirty yeares old intimating and pointing at the line of Christ wherein the maine limit and eye-marke of the Covenant stood the Spirit denoteth onely One for by One the Covenant should be opened for the spirit looked with the one upon the Kingdome of Grace and with his brothers fourteen Names it hinted at the humane Kingdome 44. And in that he saith that he begat Regu when he was thirty years old the Spirit therein looketh forwards upon Christ 30. yeares who should arise and come forth out of this Stock and manifest himselfe the thirtieth yeare of his age in his Office as also likewise all the Ages under the line of Christ which Moses hath set down have a very certaine intimation and Prophecy and point at the Times of the motion in the Covenant as may be seen through the Prophets and other Saints in whom the Covenant hath moved it selfe 45. The spirit of Moses setteth five Names of the children of Sem 5. Names which came forth of his loins and though he did beget more for Moses saith that * * * Gen. 11.11 he begat Sons and daughters yet the spirit mindeth onely the properties of the formed Word in the Covenant of the humane property these Five Names doe figure out and set forth as in a type the Five head speeches of the spirituall Tongue through the formed Word proceeding from the High Name of God Five head Speeches out of which Tongues the propheticall and Apostolicall Spirit * * * Or spake speaketh 46. And though we could set downe a forme of the same yet we should be but as sencelesse or dumb to the Reader which understands not the Language of Nature and therefore we have but given an hint of it to our School-fellowes for the spirit doth also under the Names point at the Kingdomes and Dominions and they are Gods who with his Name doth Order governe guide and lead every Kingdome according to the property of his Name as the property of each Kingdome is even such is the Tongue Language Phrase and manners of the same as it is written such as the Nation is such a God it also hath 47. Not that there is more then one God onely we understand therein the divine manifestation how God doth give himselfe forth in his manifestation in the formed word to all Nations according to every Nations and peoples property so that every Nation and people doth use or beare forth the same onely Word according to its property the externall forme and division of which is Babel for o o o Gen. XI Vers. 6. all people had onely one tongue and language and dwelt together 48. The Onely Tongue was the Language of nature out of which they all spake for they had it in one forme and understood in the Language and speech the Sence viz. the Ens even how the will formed the Ens for so also was the spirit in the Ens of which we will give a short intimation and manduction to the understanding and illuminated minde to consider of to prove exercise and make tryall of it in himselfe not that a man can expresse it and bring it into a certaine forme no that cannot be for it is the spirit of the wisdome of God his manifestation 49. The spirits of the Letters in the Alphabet are the forme of the Onely spirit in the Language of nature Alphabet 5. Vowells the five vowells beare forâ—h the holy Tongue of the five holy Languages out of the Name Jehovah from whence the holy spirit speaketh for the five vowells are the holy Name of God according to his holinesse for the Name Jehova hath nothing in it save onely the five vowells A E I O V the other Letters signifie and expresse the Nature even what the Name of God in the formed Word is in Nature both in Love and Anger in darknesse and light but the five vowells doe signifie onely and alone what he is in the light of holinesse for Nature is Tinctured with the five vowells so that it becomes * * * Text a Kingdome of joy full of joy and delight 50. But that the Ancient wise men skillfull in this tongue did interpose an H in the Name JEOVA and called it JEHOVA the same was done with great understanding for the H. maketh the holy Name with the five vowells even manifest in the outward nature it sheweth how the holy Name of God doth breath forth and manifest it selfe even in the creature the five Vowells are the Hidden Name of God who dwelleth Alone in himselfe but the H signifieth the divine Lubet or wisdome shewing how the divine Lubet doth breath forth it selfe out of it selfe 51. The inward understanding in the five vowels is this I. is the Name of JHESUS E. is the Name * * * Germ. Engel Angell Engel O. is the formed WISDOME or Lubet of the I viz. of JESVS and is the Centre or the HEART of God V. is the SPIRIT viz. the * * * Viz. the Sweetnesse SVS in JESVS which proceedeth forth out of the Lubet A. is * * * Germ. Anfang the der beginning Anfang and und the das End Ende viz. the will of the whole comprehension and it is the FATHER 52. And these five doe fold themselves up with the comprehension or formation into Three viz. into such a Word that is A. O. V. Father A. O. V. Son holy Ghost the Triangle denotes the Trinity of the properties of the persons and the V. on the Triangle denotes the spirit in the H viz. in the breathing where the universall God doth manifest himselfe spiritually with his own proceeding forth or procession out of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. The other Letters without the five vowells doe all proceed from the Name * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TETRAGRAMMATON viz. out of the Centre of the Eternall nature out of the Principle and doe denote and speake forth the * * * Varieties Differences of the formed wisdome viz. of the formed word in the Three Principles wherein the whole creation lyeth they are the sense of the creation viz the property of the Powers and the true Revealed God in the word of nature understand this further thus 54. When as the Lubet of man viz. the free-will of man doth conceive or forme it selfe into a desire then it conceiveth the whole Alphabet for the desire is the Fiat and the Lubet to the desire is the contemplation of the free-will viz. the formed word of wisdome wherein the free-will doth behold it selfe and contemplate whereinto it will introduce the Lubet of the wisdome either into Evill or Good and when the free-will
hath thus be held it selfe it doth conceive with the Lubet in the Letters viz. in the Sence of nature and composeth the Sences of the Letters together and formeth the Lubet into a word the same standeth in an internall forme viz. in a conceived Thought 55. And even then the free-will taketh the H viz. the Spirit of the forth-breathing and bringeth the formed Thought before the counsell of the five Senses who behold the formed word and prove the same whether it be apt or not if it doth but please them then the H viz. the breathing Spirit taketh the word and brings it upon the Tongue into the Mouth there is the chief framer vâ—z the Fiat which is the divine Instrument and figureth the Senses of the properties out of the letters as the free-will hath set and composed them into a Substance to the Sounding or pronouncing manifestation or Expression 56. Now marke and observe us here very exactly how every word is formed or brought in the mouth to * * * Note when a word is formed or expressed it is brought to Substance Substance viz. to the expression How the chief worker and contriver viz. the Fiat which is in the Senses doth shape and figure it and how the Tongue cooperates or frames it selfe therewith when it takes it and by what way it brings it forth whether through the Teeth or above or with open Mouth also how the Tongue doth frame it self in the conjunction of the word which Sence it doth againe draw back and will not wholly cast forth as there is many a sence which is not halfe put forth but many fully and many againe are drawn halfe backwards towards the heart And now as the word was formed so is also the thing in its forme and property which is named by the word provided that the free-will giveth it also a right Name and doth not impose a strange Name on it out of Malice or Ignorance so it is externally noted and internally in the compaction of the Senses it hath such a vertue or ill malignant property 57. Now whosoever hath the understanding of the Senses viz. of the Spirits of the Letters so that he doth understand how the Senses are set or compounded in the Lubet he understands it in the framing of the word when the same is formed or brought forth to Substance and is able to understand the Sensuall Naturall or essentiall Language of the whole creation and understands whence Adam gave Names unto all things and from whence the Spirit of God hath prophecied in the Ancient 58. This is now the ground of the Head Languages when as all people spake in one Language then they understood one another but when they would not use the * * * Text Sensuall Naturall Genuine tongue then the true and Right understanding was put out in them for they brought the Spirits of the genuine tongue of Sence into an externall grosse forme and framed the subtile Spirit of the understanding into a grosse forme and learnt to speak out of the forme onely as at this day all Nations speak onely from this same forme of their contrived sensuall tongue 59. Now No people doe any more understand the Language of Sence and yet the Birds in the aire and the beast in the fields understand it according to their property 60. Therefore man may well thinke and consider what he is deprived of and what he shall againe obtaine in the New-birth although perhaps not here upon the Earth yet in the Spirituall world for in the Language of Sence all Spirits speake one with another they use no other Language for it is the Language of nature 61. Our Learned ones doe terme themselves Doctors and Masters and yet none of them understands his Mother Tongue they understand no more of the Spririt then the Country man doth of his Toole to the tillage of his ground they use onely the bare contrived forme of the grosse compounded words and understand not what the word is in its Sense hence ariseth the contention and strife wherewith men contend and jangle about God and his will men will teach what God is and yet understand not the Least of God 62. The five holy Speeches in the Language of Sence are Gods Word they are his operation through the Sence-tongue viz. through the properties as it cannot be denied that God giveth power vertue and life to all creatures and vegetables for his holy Name is through all and Adam had this holy Name as a proper possession working ruling and sensibly efficacious in his Senses and even this jewell he lost which is now again restored and enkindled in the holy Name JESVS 63. Therefore none can with Right be called a Divine or Learned in the holy Scripture much lesse a Doctor of the same unlesse that he understands the SensVAll tongue and knowes how the holy Spirit hath spoken by the Sensuall tongue in the holy Pen-men of the Scripture if he understands not the divine Sence in the holy Scripture Let him not undertake to be a Master over it to censure or interpret it he is not at all learned therein he is onely a changer of letters a Chop-Logick in the Scriptures and understands not one letter in its Sense 64. Thus understand us herein concerning the children of Noah viz. Japhet Sem and Ham and their children and grand-children they had lost the SensVAll Language and had made themselves a formed contrived one and so spake in a formed Language which they themselves understood not in the true Sence therefore God was hidden to them for they understood no more the voice of the holy Spirit in their Language viz. the Mentall Tongue of the five Vowells 65. And they looked about or Imagined where God should be and supposed that he must needs be something with forme and dwelling apart from them and being they could not understand any thing of God upon the Earth either what or where he was and yet had heard so much of God spoken by their fore-fathers thereupon they thought that he must needs dwell on high above the Stars and thought them not able to reach thither therefore they undertooke to build them a Towre whose Top should reach to heaven that so they might ascend up to him also they would thereby make themselves a Great Name that it might be said they had built a Towre even unto Heaven 66. Such a knowledge the formed understanding had of God as still to this day such Doctors are to be found who know and understand no more of Gods habitation and being then these Builders of the Towre and build in their Art altogether except the true genuine understanding ones upon this high Towre and can never ascend up to God and therefore they contend about the Building every one saith how it might be built sooner and better and yet they could never agree for they have all built themselves even to Death thereon untill the Lord sendeth a
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
compacted spirits of the Letters whereby men contend about the Spirits of the Letters 42. We have lost the Five vowells in the Alphabet which doe introduce all the spirits of the Letters into one pure harmony and the five vowells are as t' were sencelesse or dumb in reference to the other letters and yet they are the life of the rest for there cannot any word be formed but there must be a vowell 43. Now there is no better way or remedy to bring us into union that so we may become ONE again with one another One people One Tree One man in Soul and body then to destroy and kill all the Images or formes of the Letters in us and suffer none of them at all to have its owne selfe-life not desiring to know or will any more of God save onely and alone what God willeth to know in us and through us and also that we doe immerse or resigne the Soules hunger and desire meerely onely and nakedly without any other knowing or willing into the five vowells and therein the great holy Name of JEOVA or JESVS viz. the living word is manifest which giveth life unto all things and not according to the property of nature desire and will the different variety of many things but give up our selves into the one onely Love-Sun therein He is manifest 44. As the outward Sun giveth life and power to the whole world so likewise this onely Name in its Power giveth life and understanding to all the Letters and understand us aright what we meane by the whoredome of the Letter 45. The letters viz. the properties of the Sensuall tongue have introduced themselves into an externall forme or selfe-full will and understanding and brought themselves with the vowells into a compaction selfe-comprehension or particular formation and when this was done then JESVS viz. the holy Name JEOVA died or disappeared in the Sensuall tongue in the Letters with the five vowells of the one onely holy mentall tongue that is the spirituall Man which was resigned in and to God dyed to the divine understanding and will 46. Now there is a selfe-willed Beast of Selfishnesse and own-hood brought forth out of the spirit of the other letters which doth onely kill Christ in Paul 2 Cor. 3.6 and bring forth dead fruit for Christ saith the letter killeth but the spirit maketh alive understand this thus 47. The divided Sensuall tongue killeth us sets us at ods and variance leads us into Babel but the spirit of the vowells viz. the holy Name of God doth againe revive and quicken us in him therefore the holy word of the five vowells did again when as the spirits of the letters were divided and brought into the Selfehood of the wonders of God espouse and incorporate it selfe forthwith in Paradise with the precious covenant into the Letter viz. into the Naturall man for to manifest it selfe again with a motion in the Compacted Tongue and to introduce the holy Sence again into the Sensuall tongue 48. Thus understand us aright the literall forme in the Sensuall tongue is now the Evill Beast which will domineere in its own power now into this evill Beast the spirit of the five vowells viz. the Name JEHOVAH which with the H hath breathed the JESVS thereinto hath given in it selfe and killed the evill Beast viz. the Selfe-will and hath againe Tinctured the spirits of the Letter viz. the right naturall man with the Tincture of the holy Name of the vowells or JEHSVS and with the Love hath slaine the death or deaths in the letters and destroyed their Selfe-will so that the spirits of the letters cannot any more introduce themselves into a selfefull Compaction of the Sensuall tongue for they are dead in their owne will and the Spirit JEHOVAH in JESVS is become their life Rom. 6.2 so that they live no longer to their Selfehood viz. to the nature of the wrath but in that they live they live to God 49. Thus now the Beast of the whore is in us outwardly viz. in the mortall man and inwardly is Christ in the immortall man who is passed through the death of the letters and hath turned the death into life Joh. 5.24 50. Now it behooveth man and his main happinesse depends thereon that he also dye unto the Images of the letters in him and disclaime or depart from all Reasons schollarship or knowledge of nature and all babylonicall Master-builders however they be called and enter into the one onely life JEHSVS and not at all dispute about the way where it is but onely d d d Or consider think that it is in him that he must forsake all whatever he hath either Art wit or skill c. and become one barely and nakedly in himselfe bring himselfe into the ONE viz. into Gods will and be freely willing with whatsoever it will worke or doe with him he must give up himselfe will-lesse and leave himselfe wholly in Gods Mercy and bring all his learnings into this one onely Thing that he in his teachings and learnings will not doe or speak any thing but what God willeth through him and thus all Images opinions and conceits doe dye in him and the Soules life falleth into the onely living word which hath manifested it selfe again in the humanity 51. For this is the great Beast of the Babilonicall whore in us that we bring our selves into the Images and formes of the Letters and make Opinions to our selves that Opinion is a Beast 52. Also we must not desire to know and will our selves but dye continually with our own selfe-will and in all things give God the honour and give him againe that which he giveth us viz. whatsoever understanding wisdome and skill we have and acknowledge that it is not our owne but that the divine Sun shineth out of and through us and worketh in us as it pleaseth 53. Thus likewise we must diffuse and give out againe our power and vertue which the divine Sun worketh in us universally to all without any gaine advantage or hire from any whosoever shall help to maintaine and nourish our life unto him we must be thankfull and not flatter any for his authority's sake or receive his false glance shew or lustre into this Sun-light but all must be in Generall or Common as the Sun-shine doth give it selfe universally and gives no strong Great or Potent thing any more but its purity and brightnesse it Tinctureth the Earth and its children with one onely power and vertue and giveth life and strength to all things 54. Herein now we shall know whether one be a Teacher sent of God or whether he hath his rise and originall onely out of the spirit of the Letter if he be born universally out of the Love then he hath the light of divine knowledge viz. the Sensuall divine understanding a Tongue Tinctured from the divine Ens of the five vowells and speaketh from the Spirit of God rebuketh and teacheth
powerfully without respect of any mans person and hath no Image or mentall Idoll in him for he teacheth from the Spirit of God even what the same spirit teacheth in him 55. But if he be a Master-builder of the Towre of Babel born of the spirit of the letters viz. of the disharmony or diversities then he is a hypocrite and flatterer a glozing fawner that will say any thing to please those that are gainfull and advantagious to him a soother of those that doe help to honour his Maozim and adorne his Letter-God in the divided tongues a scorner evill speaker and bold censurer of those that doe not honour him in his forme and Sect of religion a selfe-applauder ambitious proud and under a glistering shew of Religion and seeming holinesse a covetous malicious envious one putting forth himselfe with ostentation that so he may be knowne and honoured he will be applauded and set by of man attributes to himselfe understanding and wisdome and boasteth of wisdome and a rectified judgement and understanding and yet hath none of them but he is onely a builder on the Tower of Babel viz. of an externall figure and forme a painted Christian he will undertake to teach others and yet he himselfe was never taught of God he teacheth onely from the forme of the compacted spirits of the letter which have compacted themselves in evill and good he taketh these into his owne power and ability and compacts and sets the words together into an Opinion 56. And that opinion is the Towre of Babel and they which run after him and associate gather and binde themselves with him in the opinion are the City Babel viz. the children of Nimrod who will climbe and ascend up to heaven upon this Towre and are continually a climbing up their whole life yet come not to heaven in the opinion but when the time of the outward literall constellation is out then this built Towre falleth down viz. the outward man together with his opinion and all shatters and breaks to pieces even to the onely soul which then standeth naked and bare before God 57. Here is now no remedy unlesse that it hath the one onely spirit of the Sounding Letter viz. the enformed word of God in it so that it is able in its desire to attract and draw the same to it selfe and cloath it selfe therewith that the same doth cleave and break in pieces all the formed contrived compacted tongues and Images of the letters and introduce them into one onely tongue and will which is God all in all all things must enter againe into the ONE viz. into the universall in the multiplicity there is nothing but strife and disquietnesse but in the Onenesse there is an eternall Rest and no enmity or contrary will 58. Now when we doe truly consider againe what the Towre and the City Babel is in its formed Image upon the Earth and what and where it is then we find it clearly pourtrayed before our eyes that it is the great Houses of the Churches Cloysters Fortresses and also the strong walls and Towres of the Citties upon the earth wherein men hide themselves from force and power and in the Opinions play the Hypocrites before God in the Churches Cloysters and strong holds and cry unto him that he should receive and accept of them in their contrived framed and received opinion of the letter 59. What is all this an Idolatry and hypocricy An Antichrist with shew and glistering glory what doe men bring into this glozing hypocriticall Babilon nothing but Images mentall Idolls and selfe-contrived opinions forged out of the forme of the letter what doe men carry home with them from this hypocriticall specious house onely the Images of the letters into these Images and conceits the poore captive soule doth wrap it selfe which notwithstanding is full of fear doubting and trembling by reason of the conceived and received Image or opinion and is continually in feare least another people might break in upon its received framed Images and destroy and overthrow these its received Images and therefore men have made Fortresses Bulwarks and Towres and strong walls about their Cities and Churches that so they might defend themselves least the Towre upon which they would ascend up into heaven should be destroyed 60. Now saith reason these are indeed houses of meeting where men doe teach and instruct the simple and ignorant where men sing and pray c. lo externally in and among the literall men they are onely the Towre and City Babel but internally among the children of God in whom the Temple of God is where the Images and mentall Idolls are destroyed there is Christ that is in those who have pulled down and broken all Images and opinions in them and are entred through the conversion from Images and conceits onely and alone into the onely meere naked Grace Mercy and Free compassion of God and esteeme themselves as wholly unworthy empty Nothings and become as 't were dead in themselves willing or desiring nothing else save onely the meere purity of God in his Love-will and account themselves too unworthy of attributing or taking any thing to themselves and freely fall in deepest humilty into Gods tender mercy as if they were not and wholly cast their desires and wills into Gods compassion so that what he wills and doth in them that they also will and nothing else in these I say it is a house of teaching and an house of hearing a Temple of God where the Spirit of God teacheth heareth singeth and prayseth in the Soule for they are dead to all selfehood and selvish willing and weening and doe melodize with unity and onenesse of Spirit in the praise of God in the knowledge of the holy Ghost these are the Church of Christ. 61. But the rest have onely the Towre at Babel in the opinion in their conceits and Images these Idolls they carry with them into the Houses of stone and glory in them worship them and carry them again home with them and fight for them as if they had the living God in them and wage great warres for these Images laying Countrey and people waste and desolate and yet they are more foolish then the Birds in the air which doe all praise and honour God in one tongue and understanding for they are all without any Images whatsoever the great God doth with them therewith they are content 62. The humane Tree is onely one Tree if they continued in the one onely God who hath created them and did not make unto themselves Images who would set them at odds and variance about God they indeed * * * Acts 17.28 are and live in the one onely God and yet they contend and jangle about God 63. Wherefore doe they contend for the Idolls of their heart for the Stone-houses of the Churches and for the pride of the Images and forged opinions every one will honour his Image and set it up aloft as an high Towre
that so he might have great respect in the City Babel and therefore they build themselves strong holds and make great bulwarks and walls to defend and keep the Image and flatter themselves in hypocricy and understand and meane by the contrived and painted Image the God Maozim viz. the fat-belly God and pleasure of the beast viz. of this whores Image they set the Image upon the Towre for the shew of their holinesse and therewith they are very devout in glistering appearances before God as with a peculiar Selfe-born God but they immure the Beast within their Stone-houses that it may be secure and there fat it selfe 64. What is now this beast with the whore it is halfe-devill which hath its Kingdome upon the Earth and it is half beast this evill Beast hath devoured man viz. the Image of God 65. And for this cause God became man that he might destroy slay and nullifie the works of the Devill and we must put on this divine humanity and destroy the Devills Kingdome in us and mortifie all Images otherwise we cannot see God the living word must mortifie the literall Image 66. The living word is therefore become man that the literall Image might dye and the first man which was formed out of the living word in Gods Image might be regenerated anew in Christs Spirit viz. in the living word and if now he be borne then all the Image-teachers are more prejudicall then beneficiall to him for they introduce their Images onely into the Temple of Christ and destroy the Image of God 67. And let this here be declared concerning the children of Nimrod and the Towre of Babel as the Spirit hath so given us to know and we doe admonish the Reader in Love to prove and examine himselfe he shall finde where he is this is not written to reproach any but thus the Spirit speaketh with open mouth and sheweth what all things are from whence they come and into what End they shall goe 68. But the reason why so much is written of the Beast and the Whore of Babel is because it is at its End and shall soone be broken in pieces therefore it must be revealed that men may see and know it for Babel falleth not unlesse that all whatsoever hath made the Images doth likewise fall all Images Opinions and Sects of Religion together with the Beast and whore must fall else there is no Cure or remedy 69. Men have for a long time been a patching and pieceing of it and have verily thought to have made a virgin of the whore but her whoredome hath thereby been onely adorned trimmed up and made the greater if this whore shall fall then all Sects which are onely the Images of the whore must fall down and come to naught together with Beast upon whom she rideth every man must break down and destroy the Images and Idols in himselfe and where they will not doe it there the zeale of the Lord doth it 70. How very finely doth the whore at present perck up its head and being it heareth that the spirit doth intimate great and glorious things of Zion viz. of the Adorned holy bride of Christ then it thinks that it is the faire childe which God will bring into a golden Temple wherein there shall be a brave Golden Time and meere joy pleasure and delight and it looketh about to see from whence this faire Temple of God should come into which it should enter and become a virgin it hearkneth continually from whence these holy People should come who as it supposeth should make a Golden world 71. But it thinks not to leave off from its covetous voluptuous whoredome and be converted no! it groweth worse and worse and more unchaste and abominable full of blasphemies so that there is scarce any good at all in it and it standeth before God as an arraigned condemned whore 72. Hearken thou Adorned and crowned Babilon full of evill and wickednesse in the sight of God and his Angels we have heard a watchman say Away the city together with the Towre of the whore and the beast is fallen and judged of the most High thou shalt not see the city of God for ever unlesse that thy children doe put off and cast away the defiled Garment full of shame and fall down wholly naked and bare without any Image at the feet of the most High and turne unto him such as these may indeed see it but as for others who hope for golden mountaines and seek for Temporall honour money and pleasure of the flesh not any of them AMEN 73. Reason will here in the above mentioned Text where it is mentioned that a true Christian must dye to all Images Opinions and Selfe-knowledge and be wholly annihilated in himselfe begin to speculate cavill and say that we doe forbid man the naturall knowledge and externall Rationall wisdome whereby men doe Governe the life and all things of this world and if this were so all understanding would be abolished 74. Unto him we declare that nothing is hereby taken away or abolished in man neither understanding skill or Art for all these arise out of the divine wisdome we doe not nullifie the expressed Word of the formed wisdome but onely the Beast which will rule in divine contemplation viz. the beast-like will of Selfe and selvish ownhood and propriety which is departed from God which honoureth it selfe as a false selfly God and cannot beleeve or trust in God This is even the Antichrist which hath * * * 2 Thess. 2.4 set himselfe up in Gods place and we withall doe teach that man must wholly dye to the Antichristian Image that he may be born again in Christ with a new life and will which new will hath might and ability in the formed word of nature to see and behold with divine eyes all the wonders of God both in nature and creature in the formed wisdome 75. For if the Antichrist dyeth in the Soul then Christ ariseth from death for he resteth in the five vowells in his grave viz. in the mentall-tongue which dyed in Adam and lieth captive in Antichrist when this same ariseth from death in the mentall tongue and is made alive then he openeth all the treasures of the heavenly wisdome in the Sensuall tongue so that man doth far more clearly understand the spirits of the letters viz. the formed word of nature in all the three Principles then he did before in the Antichristian whores child 76. For the new birth is indeed effected and broughâ— to passe in the mentall tongue viz. in the disappeared Image of the heavenly humanity but it Tingeth and casteth away the false antichristian Image of the naturall humanity viz. of the spirits of the dumb sencelesse letters and doth make them all sencelesse and dead in their selfe-hood and gives them their own life so that they doe behold themselves in the new humanity and make all their assumptions and formations in the new humanity 77. These
new assumptions and formings are effected and wrought forth in the divine will in Resignation and they are the heavenly Images and formings which are formed and shaped in the holy Ghost to the honour of God 78. For if the holy Name of God be not in its power in the forming of the words viz. in the spirits of the Letters which are the formed word and helps to forme the word in the Sensuall tongue then the false Antichrist speaketh onely from his own selfe assumption of the literall forme 79. For the Spirit of God doth form and imprint into the word of the mouth when as the Sensuall tongue takes it righteousnesse truth faith Love and patience viz. divine power and vertue but the Antichristian childe doth co-forme in the conception of the word out of the Serpents Ens lies falsehood Tales unfaithfulnesse pride coveteousnesse bitter stinging envy anger backbitings revilings and all whatsoever is against God and maketh the formed word of the letter to a Beast and wicked Bastard which is rejected from the face of God upon which the Judgement passeth 80. The like is also to be understood concerning the externall wisdome and Art if the divine wisdome worketh therein then the understanding and Art is very good and grounded in the divine wisdome but if it be otherwise it standeth in meere antichristian false Image and Phancy to the Judgement of God Note 81. Therefore Let a man prove and try himselfe what falls in and suggests it selfe into the Sensuall tongue in the formation of his words if it be truth righteousnesse faith in hope Love in patience an earnest full unfeigned desire to speak and doe the truth and that for Gods sake in hope of Eternall life then it is well with him let him continue stedfast in such exercise and work more and more effectually and powerfully therein and his pretious Pearl Tree stands in its growth and encrease 82. But if the contrary be found in him that when he will speake that then lying a proud look great words for pomp and ostentation also envious bitternesse false speaking against his neighbour falsehood Anger a revenging desire false and evill interpretings and wrong harsh censurings doe fall in and imprint themselves into the formings and Phancy of his words then he may ceratinly and really know that he hath the antichristian babilonicall whore together with the false wicked Dragon-Beast sitting in his Heart which doth introduce and insinuate and imprint such will and desire in his words for the forming and building up of the Hellish Images for these false insinuations and suggestions are all brought to Substance in the formation of the Sensuall tongue 83. Therefore know O man Note and prove thy selfe that thou art the Image of God according to the divine word and understanding if thou speakest willest and dost righteously then thou art that same Image of God wherein God dwelleth speaketh willeth and worketh but if otherwise and the contrary is found in thee then thou art the apostate rebellious Lucifer in his Generation and traine and dost willest and desirest even that which he willeth and doth 84. And though thou desirest not Hell-fire Lucifer also did not desire it but there is no other reward for the false Image being it formes it selfe out of the Abysse it must verily enter into its Fathers countrey 85. For the speech and understanding of man doth not befall him from the Stars and Elements for then other creatures could also speak and understand Man hath the same Originally from the incorporated formed word of God it is the Name of God which he must not abuse upon paine of eternall punishment This incorporated word man hath out of all the Three Principles in himselfe and hath a free own-peculiar-will to forme a Substance out of which Principle he will and thereupon also followes the Separation and reaping in of every thing into its receptacle or appointed place CHAP. XXXVII Of Abraham and his seed and of the Line of the Covenant in its Propagation and also of the Heathenish Gods IF we look upon the Hystory of the Acts of the Ancient holy Patriarcks with right eyes of understanding then we see therein meere wonders for the lines or Races of the children of God are like unto a tree which groweth into boughes and branches untill it bears fruit thus also the line of Christ grew in the Stem of the promised word in the Covenant from branch to branch even into the height of the twigs unto its right Age untill the Power of the Tree that is the word in the Covenant put forth it selfe with the glorious Soverain fair blossome 2. Out of which blossome the holy Image of God is again growne in flesh and bloud viz. in a holy Body we see its boughes and branches so fair and excellent that the soul doth most exceedingly rejoyce at this contemplation and truly desires to bud and grow forth along with these boughes and branches to the great Praise of God in our Angelicall Tree of the Hierarchies of Christ * * * Text of in the holy Paradise 3. God made a Covenant with Adam after his fall when he dyed to the heavenly Ens in him that he would quicken him againe and regenerate him anew and this Covenant was the root in the disappeared Ens which grew in this line of Adam from Seth and his children and posterity even unto Noah in one * * * In the Stock or body of the tree Stem of the tree and with Noah God renewed the Covenant 4. For the undivided Sensuall tongue wherein the spirits of the letters did rule in one harmony continued untill the floud so that all men spake in one Tongue in which Tongue the divine Spirit of the five vowells viz. the divine understanding moved 5. But being they had introduced the Image and Beast of vanity into the sensuall tongue and fell wantonly in Love with the babylonicall whore of self-hood therefore God complained against them that they would not suffer his spirit any more to rule them and said that it repented him that he had made man 6. For as the Sorrow to destruction did manifest and open it selfe even so also the sorrow of repentance to the new regeneration out of the Covenant thus the sorrow of the formed word in the onely Sensuall tongue destroyed every life and being which lived in the Aire that is in the manifested Spirit of God viz. in the third Principle and the word of the Sensuall tongue did after the floud put it selfe forth in a compaction of the spirits of the Letters 7. For God said to Noah the men are flesh and moreover vaine and wicked even from their youth thus the holy Spirit would not any more manifest himselfe in the evill contrived Sensuall tongue but left them to follow their own Phancy seeing they refused to follow him he suffered the power and force of nature to manifest its wonders out of evill and good
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 †††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
the Covenant in the Limit in Abrahams seed even unto the Mentall Tongue of Abraham which moved it selfe in the Covenant and this the Sensall Spirit in Abraham did understand 46. For otherwise Abraham was not able to see God but in the formed Ens of the heavenly Essence Abraham was able to see in the spirit of the Covenant viz. in the same Spirit which would manifest the represented type and Essence in the humane Essence 47. For it is written in Gen. 18. that God appeared to Abraham in the forme of Three men and told him of a Son which should proceed forth out of his Loines whom Sarah should bear unto him upon whom the Covenant passed now what did the Appearance of these Three men typifie nothing else but the Trinity of the deity and the manifestation of the divine formed word through the Three Principles therefore the divine Image was represented in Three men for it is a Threefold Ens but one onely Essence viz. Three worlds and yet in one another as one but differenced in three Principles viz. with the dark wrathfull fire-world and with the holy light-and-Love-fire-world and with the outward visible world 48. Out of these three worlds man was created even into an Image of the divine manifestation therefore God shewed himselfe to Abraham in the same Ens and Essence as in the forme of the Angelicall Message and yet spake of himselfe 49. For the represented Ens through which God spake was Angelicall and humane it would become humane for Christ as to the person of the creature should be a Prince or an Angelicall Hierarchy so likewise God appeared to Abraham in this Entall Essence and property with his own in dwelling voice 50. Very exceeding wonderfull is the hystory concerning Abraham for the Kingdome of Christ is therein wholly represented not onely the Kingdome upon the Earth in the time of the foure Elements which also is pourtrayed and set forth under it but yet onely as a Pilgrimage which should not be the right Kingdome for Abraham must continually wander up and down and also his posterity and yet God promised him the Countrey wherein he was a Pilgrim for his propriety that he and his children should eternally possesse the same 51. For so God said to Abraham Gen XIII Verse 14. Gen. 13. Lift up thine eyes and looke from the place where thou art Northward Southward Eastward and Westward for all the Land which thou feest to thee will I give it and to thy Seed for ever but now they obtained possession of this Land a long time after and were first brought in by Joshua and Abraham and his grand-children lived not to obtaine it and they were very often driven out from thence and yet God said he would give it Abraham and his children for an eternall possession 52. But we see at present that they have it not in possession for the Turks have now possession of it and Abrahams seed viz. the Jewes have at present neither Land nor Princedome but are almost in all places onely as captives but now the purpose of God must stand his word must be true Abraham in his seed shall eternally possesse it for Eternall is not Temporall only 53. Therefore also God spake of the Place and sheweth the same to Abraham that he might see it with his eyes and even here lyeth the Great Mystery for Paradise was in the world and Adam lost Paradise but in Abrahams seed viz. in Christ Paradise was again restored not according to the mortall man but according to the heavenly 54. Now we see at present that Christendome hath not these Lands or Countries in Possession and so likewise the Jewes have them not and now being that Abraham shall eternally possesse them in his seed viz. in the holy Seed thereupon we are to consider of the place of the holy Paradise aright as the Propheticall Spirit in Ezekiel and Daniel and others of them doe signifie and declare but especially Saint John in the Revelation Rev. 21. concerning the holy Jerusalem which cometh down from God out of heaven as a Bride prepared and Adorned to her Bridegroome and in all thus much is signified that Christ in Abrahams Seed shall take in his Kingdome 55. For with the dissolution of the four Elements when the four Elements shall be in equall weight or brought into the true Temperature and the Earth crystallized like a glassy Sea Reve. 4.6 as may be seen in the Revelation even then that which was promised to Abraham concerning the Eternall possession shall be performed for Christ said my Kingdome is not of this world but now the Kingdome of this world was shewn and promised to Abraham therefore we must thereby understand the heavenly Kingdome and even that very place which was shewn unto Abraham when Paradise shall be again made manifest and Abraham in Christ shall appear to the eternall possession 56. For although at present the Turke hath it according to the foure Elements in possession yet Abraham in Christ hath it with his seed in possession according to Paradise viz. in the Paradisicall world Abraham is arisen in Christ and possesseth his promised Land in his Principle He is in Paradise and the Turke in the outward world 57. Paradise is in the world yet not in the third Principle but in the Second the one doth not confound the other when Abrahams children in Christ doe part from the earthly Body then they take possession of this promised Land according to the spirituall man and possesse the same Eternally 58. And this is that which God so often said to Abraham That he would give him the Land to an Eternall possession for when he promised it him then he commanded him to goe away from that place to signifie that he did not meane the Externall Kingdome but the Eternall and set him forth a figure in the Stars of heaven saying that even so his Seed should be multiplyed and encreased and as the Stars have a pure cleare body in comparison to the earthly bodies so likewise the seed of Abraham should be an heavenly Eternall One 59. But that Abrahams children viz. the Jewes are at present cast out from thence and disperced into the whole world the reason of it is their blindnesse and obstinacy untill the time of the Gentiles be accomplished they have not known the Lord of glory but have rejected him but when they shall know themselves they shall be planted againe into the Root 60. Not that they are cast out of the Root but they must be blinde that their light might shine to the Gentiles Note untill the Gentiles also become blinde in this light of Abraham as indeed they are at present really blinde and even then the light of Abraham shall againe arise out of its own root and Stem and shine unto all Nations even then Japhet shall dwell in Sems Tent and Israel shall be brought together unto the open grace-fountaine of all Nations concerning
its Sword by them to destroy the heathen and the Generation of Ham Gen XIIII Verse 14. for Abraham went out with his whole house and people against the Heathen who had carried away Lot his brothers Son captive and he smote the heathen and delivered his brother This was done in the zeale of God which thus delivered his children through the might of his Anger for what conduceth to the wicked for destruction the same conduceth to the holy men for life and deliverance 15. But that those who will be called Christians who ought in and with Christ to be dead to the Anger and wrath of God in Christs death doe wage war they doe it not as Christians but as heathens No Christian warreth for if he be a Christian then he is dead in and with Christs death to the foure Elements of Gods Anger in Selfe and born a new man in Christs spirit of Love who liveth in Righteousnesse in Love and patience and liveth not to himselfe but to God in Christ. 16. For a true Christian leadeth his conversation and will in heaven in the life and Spirit of Christ as S t Paul saith our conversation is in heaven but when the Christians doe wage war they doe it from the heathenish property and not from Christs property for a Christian is not of this world his Kingdome is in heaven and he is dead in Christ to the world according to the new spirituall man in him the Heathen-man viz. the halfe-devillish man who hath his Kingdome in this world who never hath roome enough upon the Earth but liveth in the foure Elements of Gods Anger viz. in Pride Coveteousnesse Envy and Wrath the same desireth in the Christians to warre fight and slay 17. Saint Paul saith give your members to be weapons of Righteousnesse for why doe men fight for the Kingdome of this world Rom. 6.13 and yet as Christ said his Kingdome was not of this world James 4.1 so also his childrens Kingdome in him is not of this world Joh. 18.36 now then if we give up our body and Soule for weapons of Gods Anger and seek onely thereby Selfe interests liberties and priviledges of Mammon and slay one another for the Kingdome of this world I thinke we are herein Christians indeed in the mouth but the heart and Soul is an heathen and not born out of Christs Spirit 18. When Abraham had smote the heathen he desired nothing of the goods which he tooke but restored to the King of Sodom what the Heathen had taken from him and was onely zealous in the Lord he did not fight for Countrey and Kingdome but to deliver his brother Loth this was a true zeale which the Lord drove in him he did not stand up and fight for Countrey or City and albeit he obtained it he desired it not but went again unto his own place 19. And here the Spirit in Moses speaketh very wonderfully and saith that when Abraham returned from the Slaughter that the King of Sodome met him and Melchisedech King of Salem brought forth bread and wine who was a Priest of the most High God possessour of Heaven and of Earth and blessed Abraham and Abraham gave him Tithes And though we finde almost nothing elsewhere in the holy Scripture of this Priesthood yet the same was really in the figure of Christ for the Spirit saith in another place of Christ that he was an High Priest in the order of Melchisedech 20. Thus the Spirit of God doth very secretly and mystically represent the Figure of Christ by Abraham and calleth him a King of Salem and a Priest of the most High God viz. a Priest of Salvation and the holy Vnction as it intimates in the SenSAll Tongue that is Christ hath blessed Abraham and brought him forth bread and wine viz. his flesh and bloud and is the high Priest before God that makes Atonement for Abraham and his children 21. For Abraham had managed the Sword of Gods Anger against the Heathen now came Melchisedech and blessed Abraham againe least the Sword of the Turba should lay hold on him and he gave him forth bread and wine that is the heavenly Ens which he would introduce into Abrahams Seed and change it into flesh and bloud and here he appeased the Fathers Anger in the Covenant as in the Type 22. For this Priest with Abraham is really to be understood in a spirituall manner for although Abraham might have externally a Priest after the same manner with him under the figure of Christ yet Moses saith he was a Priest of God and said to Abraham blessed art thou Abraham unto the most High who possesseth heaven and earth who hath shut up thine Enemies into thy hands here is none other to be understood but Christ who very often appeared to Abraham in the figure and blessed him alwayes for the Spirit in Moses calleth him also a King of Salem which is nothing else but a King of Salvation 23. And Abraham gave him Tithes indeed he might have such a Priestly Order with him to whom he gave Tithes but this King and Priest was he of whom he preached to whom Abraham gave tithes viz. the Tenth Property of the humane properties of the fiery tongue of the Soule and the Priest gave his bread and wine and his blessing thereinto viz. the Love-fire the Tincture of the light together with the heavenly Substantiality that so Abraham might receive the lights Tincture into the Soules fiery Tincture and become again a compleat Image of God which was separated in Adam with the woman therefore Christ viz. the womans Tincture gave him againe the lights Ens that so the male and female property might become one Image or person this the Spirit doth here signifie in Moses under the Royall Priest of Salem 24. For Esdra when he dictated the lost Bible in the knowledge of the Spirit of God to his Scribes saw this very well Note Esdra dictated the Bible that was Lost. 2 Esdra 14. and therefore the holy Spirit doth so set it down and we see very exactly how Esdras wrote the hystories of Abraham in the vision of the Spirit for the whole hystory of Abraham is delineated under Christs Person and is an Image or Type of Christ. 25. Abraham saw in the Spirit this Priest of Salem and when Abraham offered Sacrifice then this Priest was in the offering and offered to God for he was to make reconciliation for the world with an offering therefore he was a Priest of God 26. He brought Abrahams will-offering viz. his prayer and desire in faith into the holy Ens of God and in the same Ens viz. in the divine Essentiality heavenly bread and wine was brought to Abrahams Soul that it might eat at Gods Table till this Priest became Abraham that is did manifest himselfe in Abraham with the heavenly Corporeity viz. with the Soules food in the Right bread and wine CHAP. XXXIX How God appeared to
these point at the Kingdome of Nature which hath its Originall out of the Fathers property and must alwayes be the first if a creature shall be brought forth or to the producing of a creature 3. Afterwards comes the Kingdome of Grace which taketh in the Nature as first there must be a fire ere there be a light the fire begetteth the light and the light maketh the fire manifest in it selfe it taketh the fire viz. the nature into it selfe and dwelleth in the fire 4. The like also we are to understand concerning the two properties of the humanity viz. in the Two Principles according to fire and light viz. according to the Fathers and Sons property according to the Anger and according to the Love both which are in one essence 5. But being mans will had subjected it selfe to the Kingdome of Nature the kingdome of nature did now also represent its property in mans Image to the Highest God especially in this wonderfull Man Abraham in whom the Spirit and Word of God moved it selfe now the figures of the Eternall Principles viz. of both wills were represented out of one man to the word of God which had brought forth and formed all essences viz. the revolted disobedient will in Ismael and the holy obedience which sprung forth from the Power of the received word of faith in Isaack 6. Two types were here set forth viz. in Ismael the poor sick distempered evill corrupted Adam fallen from the will of God and in Isaac the Image of Christ was represented which was come to help the poor corrupt Adam and to introduce his Apostate will into death and mortification and purifie the same again in the fire of God and regenerate it anew in the Love-fire and in the first Onely eternall will of God where the Father and the Son are one onely will and essence in the wrathfull Anger-fire and in the Love-light-fire 7. For with the motion of the divine property when God moved the Nature and creaâ—ed the creatures the two properties viz. of the Love and the Anger in nature did sever themselves so that the mystery of God viz. the invisible spirituall World might be manifest and come into a wrestling Love-striving sport in the strife and Counter-will 8. For if there were but one onely will then all essences would do but one thing but in the Counter-will each exalteth it selfe in it selfe to its victory and exaltation and all life and vegetation stands in this contest and thereby the divine wisdome is made manifest and comes into form to Contemplation and to the kingdom of joy for in the Conquest is joy but one onely will is not manifest to it selfe for there is neither evill nor good in it neither joy nor sorrow and if there were yet the One viz. the onely will must first in it selfe bring it selfe into a contrary that it might manifest it selfe 9. The like also is here to be understood concerning Isaac and Ismael for Christ must be born of Abrahams seed and the corrupt man must also be born out of this Abrahams seed whom Christ should help and save 10. For Christ viz. Gods word and will took unto him on his holy heavenly Ens mans revolted Ens and will and brought the same in him into the mortification of selfhood even into the Root whence man 's revolted apostate will did arise in the beginning of his creation viz. into the wrath of the eternall nature into the Fathers property as to that nature and regenerated the revolted humane will in the same fire through the Love-fire and united or Atoned Gods Love and Anger viz. the divided nature in the humane will which nature in the creation of the world had introduced it selfe into a Contrary to the manifestation of the Wonders 11. Now understand us here aright according to the very acute depth Christ must be the King and Hierarch viz. the Humane Prince in the Eternall Kingdome and the Kingdome was his own Peculiar now his Subjects viz. his Servants must be other persons then He all which must introduce their will into him as into one Stock He must be the Tree which should give to his branches viz. to the rest of mankinde Sapp Power and Will that so they might bring him forth fruit but being the branches on his Tree which was himselfe were become Evill he gave himselfe into their evill essence and put forth his power and vertue in them that so they might become good again and flourish in him 12. And that this might be effected the Tree and the Branches of the Tree must be distinguished or â—everized that so the wonders of the formed wisdome of nature in this Tree might not cease and come to nought for which wonders sake God had moved himselfe to the creation and severed the will of nature viz. his formed word into a Contrary 13. Isaack was conceived in the Ens of Christ viz. in the apprehended or formed word of Faith of Abrahams Ens in the faith and stood in the figure of Christ he was not wholly and onely out of the heavenly Ens but out of both together out of Abrahams Adamicall Ens and out of the conceived or apprehended word of Faith and Ismael was out of Adams Ens of Abrahams own nature according to the corrupt property he was wholly out of the essence of Abrahams soul and spirit but not out of the apprehended word of Faith which passed upon Isaac 14. Now Ismael was even as his father Abraham before the conceived word of faith and should also take or receive that same word of faith in the desire out of Isaacs heavenly divine innate or imbred word and bring it to a Substance of faith in him for God anointed the humanity of Christ and the humanity of Christ anointed his boughes and Branches viz. those who also bring their desire into him and so they also come even to the same â—â—â—ction wherewith God anointed Abrahams seed in his faiths desire 15. Thus the figure of Christ was represented in Isaac and Adams figure in Ismael and in Abram God and Adam did stand as t' were opposite God received Adam again in Abram into his Covenant word and will and out of this same Covenant word and will which Abraham received of God in which Abram was justified Christ was born who received Ismael and all the poor corrupt children of Adam who do but introduce their desire into him into his word and heavenly Ens and delivered them to his Father viz. to the bosome of Abraham into which his Father had imbosomed or immersed the eternall holy word of divine Love wherein standeth the Compassion over us the children of poor Eve 16. Thus understand us now aright in this concerning Abrahams Bond-woman and concerning the Free What doth that mean which was said to Abraham * * * Gen. 21.10 Gal. 4.30 The Son of the bond-woman shall not inherit with the free it was not onely spoken concerning the outward inheritance
the children of God because they know the Name of God and flatter themselves with the knowing it and condemne other people who are deprived of knowing as they know and have introduced another knowledge as they alas do most blindly in so much that one Nation and people doth exercise or evilly entreat another know that Cain Ham Ismael and Esau are the types of the Turkes and Heathen whom God blessed in Ismael and gave them to possesse the Princely Dominions in his Kingdome of this world and cast them out in their own contrived knowledge from the knowledge of the * * * Or Sonship Adoption of Christ as he cast out Ismael but recalls them in the Wombe by the Angel of the great Counsell unto the free viz. to Gods goods that they should returne to him 72. For they lye shut up under the vail of Christ as Christ did under the Leviticall Priesthood under Moses and as the Children of Israel under the Law were not justified through the Law but through him who was hidden under the Law and thus they are now hidd under the true knowledge and lye as it were shut up in the mothers wombe 93. But the Angel of the great Counsell calls them by their mother Hagar viz. by the Kingdome of Nature that shee the mother and her child should return home to Sarah viz. to the free that is to the one onely God who hath born his Son of the free thus they come as it were under the vail in the mothers wombe to the free viz. to the one onely God who hath born unto them of the free woman the true Lord unto whose goods they being strangers are received in Grace as sojourners 74. For as Ismael did not go to Isaac for the inheritance which did of Right belong to Isaac because the Lord was in him who freely bestowed it upon him and set him as a Steward but would have it of the Father even so the Turkes have turned themselves from Isaac viz. from the Son to the Father and will have the inheritance of God from the Father 75. Now the Father is manifested to us in the Son and when they now do call upon the Father he heareth them onely in his Son viz. in his voyce manifest in the humane property and they yet serve the Son in the Father 76. For wee men have no other God at all without Christ the Son for the Father hath manifested himselfe towards us with his voyce in the Son and heareth us onely through his voyce manifested in the Son 77. Now when the Turkes worship the Father he heareth them in the Son and receiveth them to adoption in the Son in whom God hath onely manifested himselfe in the humane property and in no other property besides 78. Now saith Reason how can they attain to the Adoption of Christ when as they will not have the Son to be the Son of God and say that God hath no Son heare O man Christ said * * * Mat. 12.32 Whosoever speaketh a word against the Son of man to him it shall be forgiven but he that blasphemeth the Holy Ghost to him it shall never be forgiven that is as much as if he should say 79. Whosoever reproacheth the humanity of Christ in Ignorance considering of it as his own flesh to him it may be forgiven for he knoweth not what the humanity of Christ is but he that blasphemeth the Holy Ghost viz. the onely God who hath manifested himselfe in the humanity wherein Father Son and Holy Ghost are One onely God he hath no forgiveness for evermore that is he that rejecteth the onely God he hath quite broken himselfe off from him into an ownhood of Selfe 80. Now the Turkes do not blaspheme the Holy Spirit who manifested himselfe in the humanity but they reproach the humanity and say a creature cannot be God 81. But that God hath wrought and don * * * Or Miracles wonders in Christ that they confesse and blaspheme not the Holy Spirit which hath wrought in Christ viz. in the humanity blindnesse is hapned unto them so that they walk under a vail 82. Now saith Reason God hath taken away the Candlestick from them and rejected them hear O man what was the cause that God as he threatned by Saint Paul did take away the Candlestick from them and shut them up under the vail thinkest thou that it was don without his foreknowledge without his will no it was don with his will 83. He permitted the kingdome of nature to give them a Doctrine of Reason seeing Christendome became blind in their Reason in respect of Christs Person and did wrangle and jangle about Christs Humanity and put all manner of scorn reproach and disgrace upon his Person as it fell out among the Arians when they denied his Deity and the Bishops in their covetousnesse did apply his merits in his humanity for the Belly-sake to their Belly-Orders and did practice all manner of lewdness and prophanenesse even with swearing cursing jugling and sorcery by his suffering and holy wounds so that there the holy Name of God which had manifested it selfe in the humanity was abused thereupon God did hide himselfe from them in their understanding so that first they became blind with the Arians in respect of the Deity of Christ. 84. But afterward when as they would be onely blind Beasts he hid himselfe also from them in respect of the humanity by the * * * The Doctrine of Mahomet or the Alcoran Turkish Religion so that they were wholly deprived of the Candlestick of the world and it went with them as the Prophet said to Israel under their King Ah! * * * Isay 1.26 I must give thee Judges as in former Times 85. Thus the King of light in the humanity was withdrawn from them and the Judicature of nature was given them again for a guide and Governour so that they returned again into the mothers wombe viz. into the Root out of which man was created that is to the onely God so that the Name and Knowledge of the holy humanity of Christ is yet put out with them 86. And that they might not use the same so vainely and uneffectually for swearing and false defence or covering they must again enter into Hagar as into the mothers wombe and have now verily been a long time a people run away in their mother Hagar from Abrahams house viz. from the humanity of Christ. 87. But know and declare this as a word of the most High known in the Sound of his Trumpet which he hath prepared to awaken all Nations and to visit the face of the whole Earth That the Angel of the great Counsell viz. the holy voyce of Christ is not departed from them eternally to forget them * * * Isay 49.15 So little as a mother can forget her child that shee should not have pitty upon the Son of her wombe albeit he were disobedient to her
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 deâ—ide 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 â—abel and the Antichrist and do boâ—st 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 Cloyâ—â—ers 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
eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
Love-word of God hath incorporated it selfe this same water baptizeth the inward man which disappeared in Adam to the new regeneration Note how wee are Baptized into Death and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death it circumciseth the poor captive soul and putteth the Covenant and humanity of Christ upon it in the inward spirituall man now disappeared or withered as to the kingdome of heaven 15. Understand it aright yee Jewes and Christians you have but one onely baptisme the Jew is baptized inwardly on the soul in the Ens of the Covenant and circumcised on the disappeared Ens of the Right heavenly humanity viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity and the flaming Love-spirit in the Ens of the word Tinctureth the true humanity and baptizeth it with the in-taken or conceived Ens of Faith the Faith in the Spirit of God baptizeth it with its heavenly water 16. And the Christian is baptized even with the same very word and water in the faith it is wholly One and the same onely this is the externall difference that God hath appointed and established the Covenant of Circumcision in the baptisme of water being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life 17. And that you may yet see that they are both One Christ was circumcised as a Jew and was baptized as a Christian thereby to declare that he in his Love revealed in the humanity had manifested the fire-baptisme in the water viz. in great meekness and long-sufferance and changed them into One. 18. The Ens of faith was not yet become incarnate among the Jewes therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin that so they might have a Signe that the Holy Spirit in the Ens of faith in the Covenant would cut off their Sinfull birth whereby they were the children of Grace in the Ens of faith 19. But this same Ens of faith was first made flesh among the Christians in Christs humanity and is also now incarnate in the children of faith in their true man the Christians do now in their faith's desire put on Christ viz. this Ens of faith which the Jewes did also put on in the flesh in the heavenly flesh viz. in the heavenly living water in the divine manifestation 20. This water is the heaven wherein the onely holy Element is the motion and essence it is Christs viz. Gods holy corporeity viz. the formed wisdome of the forth-breathed or formed word of the divine powers Gods living eternall speaking word which is a spirit and the divine understanding which again attracteth to it selfe its own forth-breathed essence viz. the forming of its wisdome 21. The fathers will draweth the Soul which is a fire-breath out of its fire-fire-spirit unto it selfe and the Sons will draweth the noble Image created out of the wisdome viz. out of the heavenly essence to it selfe and the Holy Spirit draweth the whole moving humane understanding to it selfe so that it is a God-Man and a Man-God God made manifest in an Image and this is the Image of God and thus also the Circumcision and the Baptisme is to be understood which in both is the ground and chiefe corner stone to the new-birth among the Jewes and Christians 22. Now in that the Males were to be circumcised and not the Females Note Why Miles onely Circumcised Why Males and Females both Baptised and yet all are to be baptized among the Christians is thus to be understood as followeth mark it aright ye Jewes and Christians and all other Nations we tell and declare it unto you all for ye are hereby called the Time is come about that the Antichrist must dye 23. Adam was the Image of God he was man and woman and yet neither of them before his Eve but a masculine virgine in peculiar Love full of chastity and purity The Tinctures viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One in an uncessant Conjunction of desire wherein stood the peculiar fiery Love-desire 24. But being the Devill assailed the property of the fires-Tincture and brought his false desire thereinto so that the fires-Tincture was divided in the properties of the eternall nature each property on the centre gave it selfe forth into its Selfehood whence the selfly revolted will and the false lust did arise which lust desired to prove the dark worlds essence viz. the earthly essence out of the dark worlds desire and to tast in it selfe how the same would relish if evill and good each manifest in it selfe were together viz. in the dis-Temperature without the divine One hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire and with the earthly hunger after the vanity proceeding from the dark worlds essence in the earth and in the Elements so that the heavenly female or right virgin-ike life was extinct in the Ens of the light 25. For the Holy Spirit departed from the introduced vanity and so the holy matrix viz. the heavenly Generatress disappeared and the mother of the outward nature viz. the outward naturall woman understand the property of the woman got the upper dominion in the birth so that Adam must now be divided and figured into a man and woman 26. But being the fiery property of the Tincture which now hath the dominion in the man and is called man by reason of the fathers property was the cause of the poysonfull infection so that the Tincture of venus viz. of the woman or the light was mortified and being he introduced in himselfe the abomination of lust into the womans property whereby afterward the woman viz. his Eve did so eagerly lust after evill and good and began the earthly Eating Thereupon we are here to consider that this same fires-soul viz. the mans Tincture must be baptized again with the divine Love-fire that so it might not introduce the Ens of the Devill and Serpent insinuated into the masculine Seed so poysonfull into the womans matrix it must be tinctured and baptized again with the divine Love-tincture viz. with the holy Love Ens which came to pass in the Ens of faith in the promised incorporated Word of the power of God 27. But the Woman viz. Adams virginity was now transformed or formed out of Adams nature and essence into a woman or manness and in her the holy virginity disappeared as to God viz. the Tincture of the Love and light did still remain but as it were dead or disappeared for the outward mother viz. the elementary mother lived now in its stead in her and was the Generatress of nature which must receive Adams viz. the mans Seed into it selfe 28. Into this disappeared heavenly Tincture of the light viz. into the true
holy virginity the Eternall holy word of the power of God which had created Adam into an Image of God did promise in-hest and incorporate it selfe with a Covenant to bruise the head of the Devill and the Serpents Ens. 29. Thus understand us here very accurately like as the Father generateth the Son and as out of Adam who betokens the Fathers property the woman viz. his Love-Tincture was taken and as before while the woman was in the Man the fires Tincture penetrated into the lights Tincture and loved it selfe therein and as man and woman are one Body so likewise the fire-baptisme of the Circumcision went forth out of the mans fire-Tincture into his female Tincture in the woman God baptized the fires Tincture in the Man and out of the Mans Seed cometh both the male and the Female Sex 30. Thus the mans Covenant and Baptisme entred into the woman viz. into the female property for the Womans Tincture had in it already the holy Ens in the Covenant that Gods word in the Covenant would become man in her shut up barren Ens and quicken again therein the disappeared virginity 31. Therefore the woman must not put on the Seal of Baptisme in her own peculiar will or desire but have it from the man being shee was taken from the man that so shee might become a right woman or manness in the mans Baptisme that so the Image of God in her might obtain the fires-Baptisme and Tincture from the man 32. For S t Paul understood this very well when he said * * * 1 Tim. 2.15 The woman shall be saved by bearing of children if shee continues in the Covenant and in the Love for the woman hath her soul from the mans soul and when shee is given to the man then she is one body with him and brings forth children to the man she is his woman his instrument an half-man and the Man an half-woman 33. And that the mans property might again obtain the perfect Love viz. the female Ens and the woman the Masculine Ens the Holy Spirit baptized the mans viz. the fiâ—es Tincture with the heavenly holy virgin-like Tincture and the man baptized the womans essence in his Seed with the fiery and also divine Tincture therefore God commanded the males onely to be circumcised 34. For in the Jewes fire-Baptisme the Spirit baptized onely without water but among the Christians the Spirit baptizeth through water the Jewish women could put on the Spirit indeed in the mans fire-Tincture but now being this same * * * Burning ardent fire-word is become flesh they ought now of right also to put on Christ in the flesh and be baptized for their heavenly disappeared virginity must also put on Christ's introduced heavenly virginity so that they might be true manlike virgins in the spirit and essence of Christ. 35. Now Reason asketh further Circumcisiâ—n the 8 th Day Wherefore must the male-children be circumcised just on the Eighth day why must it not be either sooner or later did it not lye in mans choice and power to delay the same if it were weak Herein is contained the mystery and wonder dear brethren cease from the contention of the letter and learn to understand the hidden mysteries we shall deal with you in a child-like manner do but look us in the face from whence we come and whence it is that wee know and understand all this 36. God Commanded the Boyes to be circumcised upon the Eighth day and wherefore Six dayes are the Man in nature the Seventh is the day of Rest in him viz. the heavenly disappeared Ens wherein the six spirits of nature do work As God made the Creation in six dayes viz. out of the six properties of nature and brought them to Rest into the Seventh viz. into the Emanation or flowing forth of the heavenly Ens which God hath co-imprinted into the compaction of the creation which is the rest and right life of the six properties 37. Thus man hath gotten seaven dayes for his own the Seventh is his day of Rest understand the Seventh property is the heavenly nature which dyed in him whereby he came into disquietnesse therefore the Eighth day came out of meer Grace to help him and gave it self again into his Seaven working dayes viz. into the Seaven properties of his own essence and THIS DAY is Christ in the Circumcision and in the Baptisme 38. For God in this process holdeth the order with the Regeneration of man in manner and nature as he created him out of seven dayes understand in six dayes his naturall life was brought out of the six properties of the inward and outward nature into an Image and the Seventh property was the Paradise viz. the * * * Text. The Sun-Evening or â—he Evening of atonement according as the word will bear it See Chap the 16 of this book Paragraph 16 17 c. Saturday in which the six spirits of nature in their operation were reconciled and Atoned for it was the spirituall world 39. And hence arose that command unto the Jewes that they should sanctifie and rest even externally on the Saturday viz. the Sabbath to signifie the inward holy Eternall Sabbath in which the Spirit of God worketh in man and every creature in each according to its property for every created being resteth in him 40. And therefore he commanded the male children to be circumcised on the Eighth day viz. in himselfe for he himselfe is this Eighth day which circumciseth for before Christs humanity the process went in the form of nature but being now Christ hath fullfilled the nature of man and given himselfe into the Seaven dayes of mans property children may now be baptized every or any day Baptized every Day 41. We see here a very excellent figure by the beginning or first institution of the Circumcision and Covenant of the fire-baptisme against the makers of the reason-conclusions upon the letter who will needs have it that some children are damned from the wombe and even therefore because they are taken and born out of the corrupt Ens of nature For Ishmael who was by nature a mocker and captivated in the poysonfull and corrupt Adamicall Ens Even He must be the first man which Abraham circumciseth who was baptized in the Covenant 42. Yee reason-wise I pray set this looking-glass before your eyes and think what you do with your Conclusions concerning Predestination we shew it you in humility if you will not see it shall be shewn you with fire which is certainly known for Christ came for Ishmâ—els sake and for those that are like him to help and save them if they would themselves but in Isaac shall the Seed be called viz. the Eighty day which is come to help the other six dayes and introduce them again into the Seventh viz. into the day of Reâ—â— 43. Dear brethren be instructed aright the God of Love He will not the death of the poor
corrupt man but hath powred forth his best Treasure which he had in himselfe and is himselfe in Grace over all men like as the Sun doth shine unto the good and evill but the wicked doth corrupt and spoil the * * * His precious image Treasure in himselfe and will not receive it but taketh in the Ens of the Serpent full of vanity and is baptized with the fire of Gods Anger in the will of Selfe 44. But if he went with his own will into the death of Christ and desired from the bottom of his heart to dye unto his selfehood and own will in Gods Mercy and cast his whole trust and confidence in God and thought that he had nothing of his own in this earthly cottage but that he was onely a Servant and Steward of God and his neighbour in all that he hath and possesseth and forsook the propriety and selfish-interest thereof in his minde he should soon be baptized with the Holy Spirit and put on Christ in his will 45. But these mischievous earthly Temporall Goods Temporall honour and pleasure of the flesh captivate him in the Ens of the Serpent so that he is not capable of the Baptisme of the Holy Spirit 46. Also the Selfe-elected unfitted and unprofitable Teachers trained up in the School of the disputing Reason and chosen by the favour of Man are wholly blind herein and teach onely of the husk or outward vessell of the regeneration they will needs be outwardly adopted children forsooth by an externall imputation of Grace albeit they live onely in the will of Selfe they will preach the holy Spirit into the Beast of selfe-will which yet is no wayes capable of the Holy Spirit They understand nothing fundamentally either of the Baptisme or the Lords Supper the new-birth is strange unto them they deny the divine essentiall in-dwelling in Gods children viz. the Temple of God and so stand before the Jewes when they should declare unto them What Christ is IN VS and what Baptisme and the Lords Supper is just as pictured Christians or as Idolls 47. For the Jewes know that God hath spoken with their fathers and given them the Circumcision and the Covenant there they stick but could the Christians fundamentally demonstrate to them what the Covenant and Circumcision is essentially and effectually together with their * * * Sacrifices offrings they would forsake the Signe and enter into the Substance 48. But that it hath so fallen out that both the Jewes and also the Christians have walked in blindnesse even till this last time and so also the Turkes who by reason of the blindnesse contention and ungodlinesse of the Christians have turned themselves unto Reason and nature God hath therefore permitted it because the Christians and Jewes both in the old and new Testament received and appropriated to themselves the Covenant and the Seal of the Covenant in the outward shell onely viz. in the vessell or litterall notion and apprehension and lived onely to the outward earthly mortall man they all wayes minded and provided for the Earthly kingdome and life more then for the eternall 49. They would understand in the Husk viz. in the outward letter what God hath spoken and chose to themselves reason-wise people which were gifted in the outward formall logicall and notionall understanding of the letter who had not the spirit and power of Gods word and life in the new-birth in them but onely the spirit of Selfe pride and the earthly Belly-God contriving thereby how they might be rich in Christs poverty upon the earth These men have blinded them so that both among the Jewes and Christians men have minded and loved onely the Earthly Ens. 50. Therefore God hath permitted that the wonders of nature in the power of his anger should be opened and brought forth in them and that they should thus stick in blindness yet in controversie and contests so that the name and memory of his Covenant might not quite be extinguished and one Nation hath by reason thereof exercised and evilly entreated another in the contention and contrariety whereby oftentimes a fair green Twigg hath sprung from the right understanding which hath been strange unto them by reason of their received Opinion and they have contemned and persecuted it for the earthly man in Selfe is not worthy of the holy Covenant and Seale 51. And seeing God knew very well that they would run of themselves without being sent of him and would abuse the holy Ens in the Covenant thereupon the vail of Moses hath beset the Jewes and the Tower of Babel with the Antichrist viz. the outward Christ instead of the holy Ens in the Covenant that is Gods presence the Christians so that they have been evermore seeking in this Antichrist what God is in his Covenant will and essence 52. Thus they have been exercised in contention and persecution in that they have persecuted one another yet so as that Gods children have sprung forth in the Crosse and Christ hath been inwardly manifest to them but outwardly Babel hath yet stood both among the Jewes Christians and Turkes the Antichrist is onely the same among all for he is the Titular or letter-God wherein the Selfe-will seeketh and worshippeth God in the Husk 53. Hear therefore yee Christians Jewes Turkes and Heathen even all Nations of the earth what now yet once more for a farewell in this worlds being is freely tendred unto you in the visitation of the mercifull God in the voyce of his Trumpet by his Love-will and spirit the Sound of the Trumpet concerns you all let it enter into your eares and do but open your eares and hearts a little from selfe and then you shall heare the Sound in you it Soundeth through all even to the ends of the earth but no Selfe-will heares it 54. The onely divine way wherein man may see God in his word being and will is this that man become wholly one in himselfe and in his own will forsake all whatsoever he himselfe is or hath let it be Authority Might Power Honour Beauty Riches Money Goods Father Mother Brother Sister Wife and Child Body and Life and become wholly a nothing to himselfe He must freely resigne up all and be poorer then a Bird in the air which yet hath a Nest the true man must have none for he must travell away from this world that so he be no more to himselfe in this world He must be a nothing to the worlds selfe and interests for the substance of this world which he possesseth for a propriety is the Tower of Babel and the Antichrist wherein men will be their own God and with this selfe made God they will ascend upon the Tower to heaven and place themselves * * * Or with God for God Understand it thus 55. It is not meant that one should run from house and home from wife children and kindred and fly out of the world or so to
confirmed the Covenant of Righteousness he then sent these two Angels viz. Gods truth and judgement to Sodom to blott out and destroy the children of Ham viz. the malicious vile rebellious halfe-Devills men that so the Devills Kingdome might be lesned and not grow so great upon the earth and hinder his Kingdome The inward Figure stands thus 24. It rained brimstone and fire from the Lord from Heaven saith Moses This was not the inward hellish fire which at the End of dayes shall purge the Floar otherwise the foure Elements would have been changed it was onely a figure of the future The Originall of the brimstone and fire was generated in Turba magna in the third Principle it was onely a Sword of vengeance The inward fire consumes earth and stones and all Elements but this was onely a fire as is generated in the * * * Thunder-clap Tempest in Turba magna in the * * * Or Excrement Egest which the Constellation casteth forth from it selfe which is a materia thereunto although it be no palpable matter or substance yet it is a spirituall substance in which Mercurius doth enkindle it selfe in the Salniter viz. in the fire crack where then also the flagratt or fire crack doth fix it selfe into a Substance or Essence which is Brimstone 25. For the Three first properties viz. Sulphur Mercurius and the Salt-sharpnesse are in the Originall as they are yet a spirit onely one Thing but when Mercurius viz. the Sound of the formed word doth move it selfe in the Principle viz. in its first Originall by an Opposition or Contrary Aspect then he is terrified in himselfe that is the motion stirreth the Originall of the heat and cold viz. the Originall of the first Principle according to the cold and hott fire which is the beginning of the Contrariety and horror from whence the fire-flash or Salnitrall flagratt doth arise where also the Three first viz. the heat the cold and the Sound do each impresse and introduce it selfe into a peculiar substance in the Flagrat viz. the heat into Brimstone and the cold into a saltish property and Mercurius into a watry property and yet they were not wholly separated and each of them of another or sundry substance by it selfe but fixt together according to one property 26. The like also we are here to understand concerning the Brimstone-fire the wrath of the first Principle viz. Gods Anger according to the eternall nature did behold the outward nature in the third Principle with an * * * Or Darâ—ing flash Aspect which is called Turba magna being a Turba in the Soul of the outward world in the spirit of nature whence the outward nature doth enflame and enkindle it selfe and the * * * The prime Ternary of nature three first properties do fix themselves into a Substance viz. into Brimstone Salt and into a Mercuriall poysonfull water in which the flagrat or flash of the fire did enkindle and impress it selfe and so being enkindled did rain upon Sodom and Gomorrah and upon the Plain of the Countrey and destroyed all this is it which is said The Lord rained brimstone and fire from the Lord out of Heaven 27. Not that this matter of the Brimstone and fire came from the inward heaven but the wrath came forth from the inward into the outward Principle so that the outward in the Might of the inward did impress and enkindle it selfe out of the properties of the inward and this is a reall Type of the inward dark world if the same nature doth move it selfe then it is even so in spirituall property which God calleth his wrath and Anger and a consuming fire for if this inward spirituall dark World did move it selfe the outward World with the four Elements would forth with be swallowed up in this same spirit-fire which shall come to passe at the End of Dayes 28. And here we have a figure of this in Lots wife who was turned to a Pillar of Salt that the three First properties had moved themselves for she after that she had looked back into the Turba was apprehended or taken in the Salts-spirit in its Impression which denoteth that she was * * * Or that property was most predominant in her most of that very property viz. Covetous in the desire in which she also was taken and apprehended in the sifting Probation of the Angel 29. And though the Angel had defended her from the fire-wrath yet she was taken in the wrath of nature of her own peculiar property viz. the Turba magna laid hold of the Body viz. the substance of the third Principle and changed it into its own peculiar property viz. into the might of the first which was chiefly predominant in her Body according to which property also she was apprehended in the Turba 30. And we ought not to account this a strange thing for we have very much hereof in the Scripture Let us look upon Vzza who was apprehended and smitten by the Ark of the Covenant when he did onely touch the same when the wrath of God was moved but in the * * * That is awakened and stirred up and not atoned Sound Let us see also how it seized on the Philistins when they had the Ark of the Covenant with them also how it devoured Chorah Dathan and Abiram by Moses in the Wildernesse all these have but one Originall but each is peculiarly manifest in its own matter and manner according as the Turba is enkindled among the Three First properties 31. But if Lots wife had apprehended and laid hold of the word of Truth and Mercy in the Message of the Angel it had well protected her but shee did not beleeve what the Angel said and very like shee loved her Temporall goods all which shee must forsake and looked back again and earnestly longed after the Temporall and the Turba of Time did also apprehend her so that she according to the substance of the Body must remain in the first matter out of which God had extracted the Limus of the earth and formed it into a spirituall living Image untill the Lord shall again transmute the same substance into a spirituall Essence 32. And it was don to the End that man should yet see what he is according to the outward Body if God withdraweth his Spirit therefrom and that he requireth the ground of the heart and not onely a mouth-hypocrisie and flatteries of a seeming holy devout lip-labour that a man should onely comfort himselfe with the Grace tendered feeding himselfe with an outward apprehension or application thereof and receive the same onely as a free gift of grace from without and yet remain an Evill Beast in the spirit and will 33. As the present Babylonicall Christendome doth which also with Lots wife receiveth the grace onely externally or by a strange Imaginary Imputation and comforts it selfe with the grace but remaineth in the heart in selfehood and the lust
so that the spirit might do what he would and they onely were an instrument 45. And that they did understand that the father was sanctified and they willingly would conceive of the holy Seed appeares in that they said There was not a man upon the earth who could come in unto them after the manner of mankinde and therefore they would lye with their father that they might preserve Seed there were indeed many upon the earth but none was capable of this Seed but these his daughters this the spirit in them gave them to understand 46. Therefore we ought narrowly to observe what it means when the spirit in Moses draweth a vail before his face that it doth not appeare wholly pure before God and yet for the unavoidableness sake it must be so 47. And we ought not also to judge in the deeds of God according to Reason for Reason looketh onely upon the outward and understands nothing of the inward it knowes nothing of the Root of this tree and of its Boughes and Branches from whence each Branch or People must take its unavoidable rise and Originall CHAP. XLV How God lead Abraham very wonderfully and how he alwayes stood by him in Temptation and defended him what wee are to understand hereby ABraham must be onely as a Pilgrim upon the earth Gen. XX. and travail from one place unto another and dwell in Tents and was every where Tryed and Tempted his wife Sarah was twice taken from him but wonderfully protected and preserved of God as once by Pharaoh in Egypt and then by Abimilech King of Gerar but both times protected by God 2. And now that Abraham viz. the Stock and beginning of the conceived Ens of faith in which Christ was understood must thus wander from one place to another and could have no abiding place upon the earth and moreover must stand in fear and Temptation the same is the true Type of Christendome upon the earth how the same should not be bound unto any certaine place Not unto any People that God did choose thereto in a peculiar manner but that Christ was given with his Gospel of the Kingdome of God to all Nations 3. And how he would wander with his knowledge from one people to another and have no where any constant abiding place with a people but be among the Nations with his children upon the earth onely as a Sojourner or Stranger and how they would continually try to destroy * * * The true Christians Christendome among the Nations and cast reproach upon it as they would sinfully reproach Sarah Abrahams wife 4. And how the Christians should be continually tempted and exercised of the Nations and plagued with Contention and warre also how Christ would goe with his Gospel from one people to another when they should be weary and glutted with the same and hold it onely for a Custome and a common ordinary thing and so they would grow wholly blind in it and make onely a * * * A work of prating and fair spoken discourse fine devout lip-labour thereof and suppose to finde out Christ by their accute disputations and Arguments 5. And then he would depart with the understanding and spirit from them and come unto another People which also would be onely fleshly and account and look upon Christ externally as a meer Man as Pharoah and this King Abimilech looked upon Abraham and his wife and desired to have carnall knowledge of Sarah by reason of her beauty which did signifie and denote that they would put on Christ in the flesh in an outward beastiall manner but not in power and spirit 6. As it is here to be seen in Abimilech and also in Pharoah that when they desired to know Sarah carnally that the Lord came in among them with punishments and plagues and shewed them his Angry countenance shutt them up and dismayed them as if he bound them with the chains of his might and made their women barren and terrified them with visions and presages as he did to this Abimilech and threatned him with Death in the Dream and made known unto him that Abraham was a man of God and how he was blessed of God 7. Through which means God brought the Nations to the faith for when he came unto a fleshly unbeleeving People then he shewed himselfe in power and wonders which the carnall Nations seing did convert themselves and turn unto God 8. Thus Abraham must be a Type of Christs Kingdome upon the earth and go up and down from one People to another whereupon the people which he left did yet boast themselves of Abraham and called themselves after his Name but were onely historicall children brought forth of strange women without Abrahams faith and spirit 9. Thus also it hath fallen out in Christendom when they have been * * * Negligenâ— of weary of the spirit of Christ and made onely a prating business thereof the Spirit of Christ hath then departed and hidden it selfe from them and then these people have indeed stood yet in the History and boasted themselves to be Christians but have been indeed onely the children of the Bond-woman viz. of Hagar and the sons of mockerey who with Disputing and wrangling about Christs Name and will have mocked scorned reviled contemned reproached and branded each other for Hereticks and meer Ishmalites have risen of them 10. As it is as plain as the day that now men go from the scorning and reproaching each other to the Sword of murther and will wholly slay and root out Christ in his members and set the Babylonicall Tower in Christs stead whereby a man shall be able in selfe-will and power to climbe into heaven so that a man need not enter in through the mortifying of the old evill man but may be able to come in after a fine hypocriticall way with the Selfehood of the evill man or indeed as outwardly adopted children covered with Christs purple-mantle where yet the will of Selfe is unmortified and cannot truly come to God 11. Now as these people were afterwards judged when Abraham departed from them they being onely mockers of the children of Abraham as may be seen in Pharoah and the Heathens also especially in the Land of Canaan so likewise it hath hapned to the Christians that these Nations which continued onely under the Name of Christ and yet were onely heathenish in the heart were alwayes judged and banished by such heathenish People as may be seen by Asia Egypt and Griece and many other Nations besides how God hath pulled off the Mantle of Christ from them as verball hypocrites and mockers of Christ and given them a darkned heart and understanding of the Kingdome of Christ and â—ast away their Candle-stick that they could no longer say we are Christians and belong unto Christ but Turkes and Barbarous People begotten of the wild Tree of nature 12. Thus Christ must here in this world wander onely as a light from one people
light from the new-birth of Christ in the heart which comforts it in its forsaken condition and helps to nourish and cherish it and tells it that it shall not dye but become a great Nation but not in its innate and inbred heritage viz. in the evill Selfe-will but in Beer-sheba that is in the true Contrition in the wilderness viz. in the valley of teares in the desertion that is the poor nature must work in this forsakenness and in its present banishment and exile from the sensible and full enjoyment of Paradise bring forth much fruit which fruit the Angel brings again into Abrahams Tent to be a sojourner of Christ. 13. That is we must understand when Christ is born in man he rejecteth the vanity of nature with the will which worketh and desireth vanity and maketh the naturall will to be Servant whereas before it was Lord and Master but Nature standeth in the wilderness in the vanity of death encompassed with Sin and now it must work and bring forth fruit and yet it looketh upon it selfe as wholly impotent and as one wholly cast out from the inward spirituall will of Christ and in it selfe it seems as one foolish and contemned of the world and every way beaten off from its own will and then it begins even to sinck and quail in it selfe and to leave off from its own will and all things are of small esteem with it That which before did rejoyce it that now is against it and it stands allwaies as if it should dye it hopeth and doubteth that is it hopeth amendment that it might yet once be delivered from the scornfull contempt and be set again into the honour of its selfehood but it dryeth up also it s well of water and Gods anger appears in its sight that is all its friends depart from it with whom before in its Temporall goods and prosperity it had pleasure respect and honour so that it looks upon it selfe as continually a dying 14. And when this comes to passe then it is right in the way to Beer-sheba and wandreth in the wilderness for it knowes not what it shall do it is every ones scorn whatsoever it lookes upon rebukes it for a fool in that its power is taken from it that it must now forgo the beauty riches and honour of the world and all whatsoever might advance and preferre it in Temporalls and yet it would fain have them but yet it is drawn from them by the inward man in Christs spirit and * * * Blamed or upbraided reproved in these Temporalls for unrighteous and abominable 15. And then indeed it enters right into Beer-sheba viz. into the Contrition of the heart and setts reason by the empty water-pott of Hagar and goeth a stones cast from its Son Ismael viz. from the own desire of nature and stands and compells also the thoughts of nature and will not give any thing any longer to its own children viz. to the Sences and cogitations of the minde but casteth them away as children that now must dye a stones cast that is a while from it selfe that it might not see the death of its children so wholly doth Hagar viz. the nature with its Son give up it selfe to the minde for the mortification of the selfehood of the own will sits also and mournes in it selfe in Beer-sheba viz. in the broken and contrite heart and wholly despairs of its Reason would fain dye that it might be but freed from the miserable forlorn condition 16. And then when it is thus prepared that it quite despairs of its Selfe gives up it selfe wholly into the death of selfehood then cometh the Angel of God to Hagar that is to the poor forsaken and dying nature and saith What aileth thee Hagar God hath heard the voice of the Lad where he lyeth arise take up the Lad and hold him in thy hand for I will make him a great Nation and then God openeth the eyes of Hagar viz. of nature and shee sees a well of water and then filleth her bottle with water and gives the Lad drink who growes in the desart and is a good Archer and dwels even in the wilderness of Paran and must take an Egyptian wife The inward exceeding pretious and worthy figure of this stands thus 17. When man hath put on Christ in Faith and is entered into right true Repentance and hath in his minde forsaken the whole world even all its honour goods and things temporall then the poor nature of man doth thus stand in the mortification of selfe as is above-mentioned concerning Hagar and her Son for it desireth also to dye even to the Senses and cogitations of the minde and to enter wholly into Resignation 18. And when it stands thus in the thoughts of death having given up its will and cogitations into mortification then the inward Voice of Gods Word manifests it selfe in the Minde and * * * Thoughts meditations Senses and even there the divine word heareth the voyce of the childs crying viz. the troubled disconsolate Minde in its * * * Cogitations meditations thoughts for it soundeth therein in the divine voice and saith in the divine voice to nature viz. to Hagar What aileth thee thou troubled and perplexed nature fear not God hath heard the voice of the Lad viz. of thy thoughts which thou hast offered up in the desire to God Arise that is lift up thy selfe to God in this resignation and stand up in the voice which hath gratiously heard thee and looked upon thee and take thy cogitations viz. thy Son by the hand of faith and guide and govern the powers of the Minde they shall not dye but live and go for I will make them a great Nation that is to a great divine understanding and capacity in divine Mysteries and God openeth unto nature the fountain of living water so that it receiveth into the Bottle of its essence in it selfe of Gods well-spring and therewith it gives the Lad viz. the Sences or powers of the minde drink 19. And then God is with this Lad of the Thoughts and he groweth great in the wilderness that is in the corrupt nature the right discreet and intellectuall child groweth great in the Spirit of the Lord and becomes an Archer that is an Archer of the Lord and his brethren who shootes the Birdes of prey and the wild Beasts understand he shooteth down out of his Spirit the evill beasts and birds in his brethren with the holy Spirit he teacheth them and reproveth them with divine Arrowes 20. But he must dwell in the wilderness of Paran viz. in the corrupt flesh and in the wilderness amongst ungodly People and there he must be an Archer of God and his Mother viz. nature gives him an Egyptian woman that is nature layeth a fleshly woman by the noble Minde born in Christs Spirit with which the noble new-born Minde must sit in wedlock and be plagued with this Idolatrous fleshly
wilt not deale * * * Vnkindly unfaithfully with me nor with my children nor Grand-children but according to the kindness which I have don unto thee thou shalt also do unto me and to the Land wherein thou art a Stranger And Abraham said I will swear And Abraham reproved Abimilech because of a well of water which Abimilechs Servants had violently taken away And Abimilech answered I know not who hath don this thing neither didst thou tell me neither yet heard I of it but to day And Abraham took sheep and Oxen and gave them unto Abimilech and both of them made a Covenant together and Abraham sett seven Ew-lambes of the flock by themselves and Abimilech said unto Abraham what mean these Seven Ew-lambes which thou hast sett apart by themselves And he answered Seven Lambes thou shalt take of my hand that they may be a witness unto mee that I have digged this Well Whreupon he called that Place Beer-sheba because they there sware both of them and thus they made a Covenant at Beer-sheba then Abimilech rose up and Pichol the chief Captain of his host and they returned into the Land of the Philistins And Abraham planted trees in Beer-sheba and preached there of the Name of the Lord the Eternall God and was for a long time a Stranger in the Land of the Philistines This figure seems outwardly as if Abimilech was afraid of Abraham being God had given him to understand in a vision that Abraham was a Prince of God thereupon he desired a Covenant and Oath from Abraham least he should root out him and his Posterity 3. But the Spirit of Christ under the vail of Moses hath ciphered out before him far another figure wherewith he alludes and prophecieth for under all the Acts of Abraham which the Spirit of Moses hath written down we are to understand a twofold figure viz. externally an history relating something don and under that same history the Spirit of Christ in the Covenant doth so aptly and exactly sett its figure as if he played therewith 4. For the place here mentioned is even the same whither Hagar fled with Ismael it is even the same Beer-sheba and the same fountain of water signified which the Angel shewed Hagar which Abraham that is Christ digged where afterwards Christendome * * * Or called on preached of the Name of the Lord the Eternall God in Christ by this well of water in Beer-sheba 5. And the Covenant betwixt Abimilech and Abraham is the Covenant of Christ with the humanity where Abraham that is Christ sware that he would not destroy the humanity as he also said when he came into the flesh that * * * Joh. 3.17 he was not come into this world to condemne the world but to save the world that is to bless and keep Covenant The inward holy figure stands thus 6. Abimilech and Pichol who spake with Abraham concerning the Covenant the Spirit doth here represent in the Type of God the Father and then also of nature King Abimilech points at the Father in the soules property and Pichol his field-Captain points at nature viz. Gods Officer both these approach to the Type of Christ viz. to Abraham For mankinde was given to this Christ he should be a Prince of God in and over the humanity 7. Now Nature had brought it selfe out of the Fathers property into false lust understand in the humane nature for it desired to manifest Sarah viz. the free woman understand the heavenly virgin-like matrix in the earthly beastiall property which came to passe in Adam when he brought his female property into a beastiall lust now the Spirit here in Moses doth hint at this figure and representeth under King Abimilech Adam in the Fathers property and nature 8. As Adam lusted to manifest himselfe with his female property viz. with the mother of the holy birth in the earthly beastiall mother or to prove try and tast in the Tincture of Venus the root or the ground of the third Principle So here King Abimilech in the same nature understand the masculine out of the Fathers property did lust after the mother of the Covenant which was now moved in Sarah to know the same which the holy God would not have and therefore came unto Abimilech and terrified this nature of lust and threatned punishment and destruction to it 9. Now understand in King Abimilech the Soul out of the Fathers property and by Pichol understand the outward nature viz. the third Principle which is the field-Captain or Servant of the King viz. of the Soul and by Abraham understand Christ in the humanity or in the Ens of the faith of the Covenant as the Spirit signifieth and setts forth pregnantly by way of allusion in this figure 10. God the Father bringeth the poor Soul viz. the King of the humane property unto Christ after that it had given it selfe to lust with its Servant viz. the body of nature and now the Soul speaketh to Abraham in the figure of Christ Wherefore didst thou not tell me that God was in Sarah viz. in this Image wherefore didst thou not say unto me that she was thy wife understand Christs wife which is called the Womans Seed in this mother for I had almost hainously offended towards her 11. Understand the Soul of Adam knew not Christ in its heavenly matrix in the Tincture of Venus it thought that it was the fair pleasant child therefore it went with this holy Tincture into selfe-full lust but now when God shewed the Soul this holy Tincture in the Covenant then the Soul said I did not know it viz. that this female property as it was in me was Gods wife who bringeth forth by it and spake by the field-Captain viz. by the outward nature to Abraham in Christ. Take now thy wife viz. the heavenly matrix in me for lo God is with thee in all that thou dost that is I will restore again unto thee whatsoever I have taken into my Selfe-possession viz. the matrix of the divine worlds property which is closed up in me and now awakened in thee take it it is thy wife and when Abraham understand Christ took the same * * * Gen. 20.17 Then all the women and maids of Abimilech and his Servants understand the daughters of Eve were healed in the Heavenly matrix through Christs wife viz. through Sarah in the Covenant that they again might bring forth Gods Children 12. Now the Soul in the Fathers property spake to Abraham in Christ being * * * Mat. 28.18 all power over the humanity was given unto him Swear unto mee by God that thou wilt not shew any * * * Or Vnfaithfullness un-kindness to me nor my Children nor my Nephewes but according to the kindness that I have don unto thee do thou also unto me and to the Land wherein thou art a Stranger That is as if God the Father in the Soul should speake with Christ
his Son to whom he had given the whole * * * That is all mankinde humanity for a peculiar possession and say thus being I have given thee the Power in the humane property which is mine to be thy own Swear now unto me by God that is deeply binde thy selfe therewith into an essentiall Oath or One Eternall Covenant that thou wilt not shew any unkindness to my nature in the humane property nor to the children viz. to the Branches which spring forth anew out of their property nor to their Nephewes or grand-children that is to those children who spring out from the wild property where oftentimes a wicked husband or a wicked wife are joyned together the one being ungodly and the other honest but according to the kindness which I have don unto thee even unto thy Image in that I have restored unto thee again this heavenly matrix which in Adam was captivated in my wrath and disappeared from thy Image in my Anger thou shalt do likewise to mee and unto the Land that is unto the outward man wherein Gods children bear the heavenly Image that is unto the Land wherein thou sojournest 13. For Christ is a stranger in our earthly humanity and our earthly humanity doth oftentimes make our children or grand-children strangers to God there the Father of nature in the Souls property said unto Christ he was a Stranger in Our Land as Christ also said that his kingdome was not of this world that is of the earthly man but Christ should shew kindness in this Strange Land understand the strange humanity and not reject the children which should be born therein as the Father had don to his Image of the heavenly humanity which disappeared in Adam this Christ should Swear unto God as he also sweareth in the Prophet Ezekiell * * * Ezek. 33.11 As true as I live I will not or have no delight in the death of the wicked or sinner but rather that he should turn and live for Abraham in Christ viz. in the figure said I will Swear that is I will do it 14. And Abraham reproved Abimilech because of the well of water which the Servants of Abimilech had taken away by force that is Christ reproved the Soul that the Soules servants viz. the essence of nature had taken away the well-spring of the Essence from the heavenly corporality viz. Christs body in Adam whereupon the heavenly Image dyed or disappeared for Christs holy fountain of water sprung up in the Soules fiery Essence but the Soules Essence had taken this fountain of divine Sweetness into its own Selfe-full power and changed the same in it selfe to another property 15. And Abimilech answered that is the Soul I wot not who hath don this that is I did not know that the Devill had deceived me that the false lust was arisen in the very Essence of my nature and who hath don this hurt also thou didst not tell it unto me that is thou didst not declare unto me that thy Image was in me that this holy divine fountain was thine which my Servants viz. my Essences have * * * Turned it to a selfish own-hood taken it to selfehood moreover I heard not of it but to day that is thou hast not revealed to me that this fountain is thy Seat save to day onely that is to day where thou dost again manifest thy selfe in me in Adam with a Covenant of Grace where now I heard thy voice in mee 16. And Abraham took sheep and Oxen and gave them to Abimilech and they both made a Covenant with each other that is then Christ took his sheep that is children and his Oxen are the Gentiles the sheep are the children in whom the Covenant was manifested viz. the Jewes and gave them to the Father and made between Christs Spirit and humanity and between the Jewes and Gentiles an eternall Covenant that it should be one humanity and not two 17. And Abraham set seven lambes apart by themselves These seven lambes are the seven properties of the naturall humanity of Christ which he did manifest in our humanity and in that the Spirit saith by themselves signifieth that Christ in his humanity of the seven properties is a distinct Person so that wee men viz. Jewes and Gentiles who come to his Grace ought not to say we are Christ but we are his house in which he dwells the Power of the holy fountain of water is his we are onely branches on his tree he is with the seven lambes of the divine property * * * Or by himselfe apart in us they belong not to mans selfehood 18. Onely in the Right Resignation Christ and man is wholly One when mans will wills nothing any more without Christ but gives up it selfe wholly in Christ then it is dead to Selfe and Christ onely liveth in it also it doth signifie that his creaturall Person with the seven properties of the humanity shall dwell among us as a distinct Person as eternall high Priest 19. And Abimilech said what mean these Seven Lambes which thou hast set by themselves that is God the Father made an allusion through the Essence of the Soul in this figure with Christs figure in Abraham and said what mean thy seven properties of our divine nature by themselves Wherefore being thou shouldst regenerate mankinde dwell in them wilt thou also sett forth thy seven properties of our divine nature in a distinct humane person and Christ answered in the figure of Abraham Thou shalt take Seven Lambes from my hand that they may be an Eternall Testimony unto mee that I have digged this well that is to say Christ speaketh to his Father in mans Person thou shalt take the figure or the Image of my seven properties of the humane creature for an Everlasting Testimony that I in my Suffering and death have again digged the well-spring of Eternall Life in the humane property that mans new-digged fountain of life is mine 20. And the Spirit in Moses speaketh wholly under a vail therefore or from hence the place was called Beer-sheba this is the very pretious place where God the Father and his Son in the humanity sware both of them together the place was called Beer-sheba viz. a bruising of death by the will of him that liveth and seeth in the disappeared humanity where in Christs humanity which he assumed from us men death was bruised and broken in pieces and the well-spring of Love did flow forth again out of the living God in our bruised humanity of the heavenly part into the Soules creaturall-fountain now the spirit of Moses speakes here very pregnantly that the place was called Beer-sheba where the Testimony of this Oath viz. a fountain of Grace was eastablished 21. And the place of God at Beer-sheba is shewn to us poor men where God the Father hath made an Everlasting Covenant with us in Christ Jesus viz. in the penitent Contrite Soul when the poor
spake unto mee and swear also unto mee saying unto thy Seed I will give this Land he shall send his Angel before thee and thou shalt there take a wife unto my Son but if the woman will not follow thee then thou art clear from the Oath onely bring not my Son thither again and then the Servant put his hand under the thigh of Abraham his Master and sware unto him concerning this matter 9. The inward meaning is thus God saith to his Officer Nature have a care that thou dost not go according to thy Reason and conceive another will and bring my holy Ens again thither from whence it is come for it must dwell in man The God of heaven who hath taken the humane Ens from the Eternall word from his Eternall native Countrey which is the house of the Eternall Father who hath promised man the Land of Canaan according to the Paradisicall property and moreover hath Sworn to him he shall send his Angel before thee that so thou maist take a wife unto my Son there even where the Angel viz. the divine will shall guide and direct thee that is when God will betroth and binde himselfe with his Word and Power in his children with an Eternall Marriage then he sendeth his Angel before viz. his will into the humane Ens that the same doth convert and turn it selfe to God 10. The nature of the minde must not in its will of Reason take upon it to Lord and Master it and doubt at what God will do when the office or charge of a Servant is laid upon it it must not make it selfe its Looking-glasse and doubt when it seeth that the Soul lyeth captivated in the Ens of the Serpent it must not thinke with it selfe I shall not heere arrive with a prosperous success with my divine Message but it must leave that to God and discharge its Message according to Gods command and commit it to God how he will bring the woman viz. the humane spirit and betroth and joyn it with the Son Isaac that is with Christ in the divine Ens. 11. But if the woman will not follow thee then thou art clear of the Oath that is if the humane will when I send my will before thee in man will not follow thee then the Messenger viz. Gods Officer with the Sent heavens-Ens is clear onely bring not my Son thither again that is bring not the heavenly Ens again into that Essence out of which it is come but stand still therewith and hear whereunto God shall direct and incline thee for the Rain from heaven shall not ascend up again empty without fruit so likewise Gods Word and Command shall not return home empty but work and bring forth fruit in its formed wisdome 12. If one man will not then the same word falls upon another which is capable of it therefore nature viz. the Messenger Officer Advocate or Petitioner of the heavenly Message must not bring the word with the divine Ens back again into that place viz. into the inward divine voice for what God once speaketh forth by his Word in Power that shall and must stand in a divine form to the divine Contemplation Nature must go forward as a Messenger his way and declare that the Lord hath given Isaac all his Goods that is he hath given to Christ all his Goods and desires now a wife viz. Man who should give himselfe in marriage with Isaac in Christ. Gen. 24.9 13. And the Servant laid his hand under the thigh of Abraham his Master and sware unto him concerning this matter That is when God * * * Did dive immerse or baptize put his holy word with the heavenly Ens or Essence viz. with the formed wisdome into the naturall Ens of Mary as into Gods Servant and God and Man became One person then the humane nature sware under the thigh of the Fathers Eternall nature * * * Or in God unto God that it would obey God and hence forward go forth and seek the humane wife and marry it to the divine Ens All which is to be understood in Christs person who in his assumed humanity as Abrahams or God his Fathers Servant in the naturall property should go forth with his word and seek this Woman viz. his Bride and Spouse which the Angel of the Lord viz. Gods will should bring unto him Gen. 24.10 14. And the Servant took ten Camels of the Camels of his Master and departed and had with him all sorts of his Masters Goods and arose and went to Mesopotamia the Citie of NAhOr Here now the Spirit looks upon the process of God and intimates how God sent his Angel or Messenger Gabriel with the voice of nature to the humane nature in Nahor viz. to Adams nature in the Ens of Mary in which voice the living holy word was hidden with the heavenly living Ens and gave also the Fathers nature Ten Camels that is the * * * 10 formes Ten formes of the three Principles to the naturall and Supernaturall fire-life viz. * * * 7 formes Seaven formes of the Centre of nature and * * * 3 formes three formes of the three distinctions of the Principles all which are Gods camels whereby he beareth and carrieth all things 15. And the goods of the Lord are the formed wisdome of the great wonders and Powers all these Gods Officer tooke along with him when he had the divine word in himselfe and introduced the same into the humane naturall Ens even into the Ens of Mary or awakened opened or manifested the same therein as a man might expresse the great deeds and works of God whereas indeed the outward compacted bound-up SensVAll tongue cannot give words sufficient enough to the deep Mentall understanding 16. For here the spirit of Moses doth take the Angels message along with Isaac's figure and playeth externally in the figure with Isaac and Rebecca as Christs figure and inwardly he playeth with Mary as Adams Essence and with Christs as the Virginlike divine Ens. 17. And the spirit of Moses saith further Gen. 24.11 And the Servant caused the Camels to kneel down without the Citie by a well of water at evening time even about the time that women use to go out to draw water This signifieth and noteth out internally how the mystery of the nature of the three Principles being the bearers or carriers of the formed wisdome of God hath layd it selfe down by the divine fountain without the Citie the Citie betokens the hidden mysteries of the divine holy Ens of the formed wisdome about which the * * * Or the three Principles of nature nature of the three Principles hath layed it selfe for nature is externall and a Carrier of the mysteries of God it lyeth by the wellspring of God viz. by the birth of the holy Trinity The outward figure is thus explained 18. At Evening that is in the last dayes of
Eternall life 34. Understand Nature is the Fathers property for it is the strength and might viz. the fire-fire-spirit this fire-fire-spirit was given to the light or love-Love-spirit in Christ viz. to the holy name Jesus which introduced it selfe in Abrahams beleeving desire into an Ens out of which Christ and then the new man out of Christ is born unto whom the kingdome of nature in the Fathers fire-property was given and he wholly gave his Love-ens for food unto the Fathers fire-Source viz. to the fiery Soul in the Fathers nature and even there Christ with Love took possession of the Fathers fire-strength and changed it into the Glory of the Triumphant kingdome of joy and thus also it is to be understood in the new-birth of man Gen. 25.24 25 26. 35. And Moses saith further And now when the time came that Rebecca should be delivered behold there were Twins in her wombe and the first which came out was Red and all over rough like an hairie hide and they called his name Esau and presently after came his brother out and his hand took hold on Esaus Heel and they called him Jacob. Here now stands the figure so lively and so clearly set forth that Reason may even see it that which before was hinted at with words in the spirituall figure that stands here in a lively Personall figure for Moses saith Esau came forth first who was Red and had a rough skin 36. Red betokeneth the Fathers nature in the fire Rough betokens the earthly beastiall nature which Adam with his lust introduced into him from the earthliness His Name is called ESAV from the SensVAll language from the property of the formation of his natures property the same in its formation in the language of nature stands thus E. is the Originall ex uno viz. aus dem Einam out of the One and is the true Angelicall property created in Adam * * * Saw signifieth Sow or the earthly swinish property SAU is the formed beast of Selfe-lust which hath enclosed and shut up the E. and obscured and slain the same in it selfe that is when it was extinct in it as to the lights fire yet the SAU viz. the outward beastiall man who had changed the E. viz. the Angelicall Engels Image into a Beast did yet remain in its form therefore the spirit called his name ESAU viz. a formed or amassed Image of Lust turned from its fine pureness into grossness wherein notwithstanding the E. did still remain but wholly encompassed and shut up with the SAU 37. After this Esau cometh Jacob viz. the type or Image of Christ conceived in the Ens of faith and holdeth Esau by the heel this declareth that the Adamicall Image which God created shall and must be first born for the same is it which shall live for ever but not in its Rough beasts Hide for in that Jacob holds Esau viz. the first man by the heel signifieth that the Second Adam viz. Christ is born after the first Adam and takes hold of him behinde and brings him back again from the course of his own selfe-will into the first mother from whence nature is arisen viz. to another new birth 38. But that Esau goeth forward with his birth and Jacob by holding him by the heel cannot withhold him betokeneth that the earthly man in his Selfness should go forward and not go wholly in this life time back again into the mother of the new birth but he would walk up and down with the beastiall man through this time for the beast shall not be new born but the Image of God which was lost or perished in Adam 39. And it further denotes how Christ should take the true Adamicall created man by his heel that is by the minde of his conversation and put him back again into the first mother whence he did arise and how the spirit of Christ should follow after the earthly man in this life time when as the Devill should be the earthly mans chiefe guide in the anger of God then Christ should come after him and take the inward property of the poor fallen and captivated man viz. the poor corrupt minde of the Soul into his Armes and draw it back again out of the Devills netts and snares as Christ said * That he was as a Vine-dresser who gleaned for in this life time the Adamicall natures Image stands before and the Image of Christ behinde therefore the naturall man must dye and Christ must arise and put himselfe forth Eminently in him 40. And it shewes further how the spirit of Christ in Jacobs line should take Esau in this life time by his heel and hold and rebuke him and by his children labour to hinder and suppress his evill conversation and wicked walkings but the Esauitish generation would contem despise and onely trample it underfoot and lay about them as an evill malicious fiery beast as it even so comes to pass when God sends his Prophets that they must reprove and rebuke men then they even spurn them away from them as doggs and will by no meanes endure them but Jacob that is the spirit of God holds them yet by the heel and makes them naked and bare so long till Jacobs foot-step or impression is known 41. JACOB signifyeth in the formation of the Name in the high tongue a strong lubet or desire out of the mentall Tongue viz. out of the Name JEHOVA brought into a compaction or Ens where the I takes the A and exalts it selfe in the A and takes the SensVAll tongue into the mentall viz. into the COB so that the O is set for the Centre of the word where then the profound Name of God is conceived or brought into the O and therein it is rightly understood how the Fathers nature viz. the Spirit of Sence in A C and B doth form it selfe into the I and O for I is the Centre of the highest Love and O is the Centre of the perceptive word in the Deity which is understood to be without or beyond all nature 42. This the spirit hath understood in Isaac therefore they call him JACOB so long till this Name was moved through the I in the Ens of faith so that the I opened the C and B and put forth the formed or conceived Ens in the O being the I had formed it selfe with the O in nature through nature as an holy blossome and then the Name was called JESVS for the I brought it self again into the enclosed shutt-up Angels Engels property in Adams nature and then the A was put into E for the Father gave his nature in the humanity to the Son viz. to the I and the Son made again an Angel Engel of it through the I for the I entered into the deepest humility and lowliness and then the figure stood thus IE out of which the fiery love-love-spirit went forth and made it selfe predominant and set forth before it its character with the S
and V for the S is the character of the holy fire and the V is the character of the efflux issuing forth or Emanation out of the fire 43. Thus the Name Jacob was in the fullness of time in the Ens of Mary changed into the Name Jesus which understanding hath been as dumb and dead both to the Jewes and Christians being no Nation doth any more understand its own language and contend onely about the Compaction of the formed nature of the outward name and understanding the Mentall Tongue none will learn to understand how the same hath formed imprinted and * * * Modelized Ideafied it selfe in the words and Names in the sensuall tongue and yet the whole understanding lyeth therein without opinions if we were not so very blind and shut up in ignorance suffering selfe in pride to rule and govern us we should soon attain to the deepest understanding but the Antichrist beareth the supremacy therefore Esau onely ruleth in the understanding Gen. 25.27 28. 44. And Moses saith further And when the children were grown up Esau was a cunning Hunter and a man of the field and Jacob was a * * * Honest. plain man and dwelt in Tents and Isaac loved Esau and loved to eat of his venison but Rebecca loved Jacob. O thou wonderfull God how very simply and plainly are the greatest Mysteries typifyed and deciphered who can be able to understand without thy Spirit from whence it was that the pretious man Isaac in the Type of Christ loved the naturall man in Adams corrupt Image Esau more then Jacob in the Type of Christ in his figure if thou hadst not in thy knowledge vouchsafed mee to understand the same I must be here even stark blind but it is thy Counsell O Lord that we know thee and thy time is born that thou revealest the Secrets 45. Moses saith that Esau was an hunter and a man of the field and the Father loved to eat of his venison and loved him above Jacob here stands an externall figure as if Isaac loved Esau for his Activeness cunning skill or worldly exercise and loved him more then Jacob so wholly hath the Lord the heart of the wise and of his children in his hand that his children must not in their will doe what they please and oftentimes well understand but what God wills 46. Also we herein see how oftentimes God withdrawes the Mysteries from the most holy that they must be even children in them and although they beare the divine play in their Hands and t is their work and exercise yet they must have a child-like Heart in the understanding thereof as it may be seen here in Isaac 47. He loved Esau more then Jacob why so the Ens of Christ lay in him which ruled him for Christ should love his Enemies viz. the corrupt Esau and his naturall children him he loved more then his divine nature for he brought his divine nature into the death of the corrupt Adam and loved * * * Not his sin in the nature but his poor undon nature by sin which he by death freed from sin and death Adams corrupted nature more then his holy Ens which he for mans corrupt natures sake gave into the fire of Gods Anger that so he might redeem it in his Love of this Isaac was here a figure in the Image of Christ who loved his Hunter in his Evill nature more then Jacob he did not love his iniquity but his child-like nature to which he would do much good as Christ loved us in our Adamicall nature and did us good he did not Love us according to the will of Sin in us as Isaac also did not therein Love his Son Esau but according to the Fathers nature and property according to the child-like filial nature The inward figure stands thus 48. When Isaac intreated the Lord that his Rebecca might conceive his naturall desire with the * * * Earnest longing lubet of the divine Ens of faith entered into Rebecca whereby Rebecca was opened and so the naturall Love of Isaac which was environed with faith was propagated in his seed and opened it selfe in Esau Isaac's love did not open it selfe in Esau as to his corrupt nature I say not according to the kingdome of the nature of this world but according to the Covenant according to the Second Principle viz. according to Gods kingdome which the externall nature in him had not as yet apprehended as the divine Ens in Abraham did open and manifest it selfe according to the Second Principle and not in the mortall corrupt Adamicall nature of the outward world the like also is here to be understood in the figure in Esau. 49. Not that Esau did receive the Ens of Christ in the Covenant as Jacob but his Fathers Love-desire in which the hidden Covenant stood unmoveable now there was thus a Conjunction with his Fathers naturall Love for Every property loveth its own likeness especially if the likeness be proceeded forth from the Essence or thing Loving as Esau was conceived in Rebecca of his Father through his Love-desire 50. And it even denotes that the divine Ens in Gods Love in Isaac loved the miserable humane nature to redeem it therefore God manifested his Love in Abrahams faith and introduced the same into an Ens so that this same Love which God gave to redeem mankinde should Love the humane nature in its shut up abandoned condition as in very truth the true reall Adamicall nature ordained by God was shut up in Esau and on the contrary the kingdome of the wrath had the outward dominion Now to redeem this the spirit in the Covenant through Isaac's nature Loved his Son Esau viz. the filial nature and not onely because that he was an Hunter of the creatures 51. Yet here also by this Hunter we are even to understand the same as is set down before concerning * * * Gen. 10.9 Nimrod who was a mighty Hunter before the Lord for this whole description of the first book of Moses is Gods Spirits figure type or representation where he * * * Or Sets forth as in a Map playeth with the kingdome of nature and then also with Christs kingdome and he hath so pourtrayed delineated and typifyed the Acts of the holy Patriarchs under his figure that we may clearly see in all the histories the glance or allusion of Gods Spirit how he hath delineated and set forth to the life the kingdome of Christ and the kingdome of nature and also the Devills kingdome in the wrath of the Eternall nature and neither the Jewes or Christians hitherto have had a right understanding of the same which among the Patriarchs was rightly understood in its true meaning 52. But afterwards when their children and posterity gave no heed unto the same but disregarded the true understanding and loved their Evill nature more then the spirit in the Covenant then the understanding was
all men cannot receive the blessing unless they first dye unto their own selfe-Right and will as Esau could not be blessed of his father with the holy blessing for he was the type of the corrupt Adam according to the kingdome of nature so likewise the earthly nature cannot be capable of the holy Spirit in its Essence of which Christ John 6 Chap. said * Flesh and bloud shall not inheritt the kingdome of God unless it fals into the earth and enter again into its first wombe as Grain that is sown and resigne its nature to the first mother 40. And then we see here how Isaac giveth his Son Esau a temporall blessing and intimates to him that the naturall man is lead by the spirit of this world for to Jacob he said * * * Gen. 27.28 God give thee of the dew of heaven and of the fatnesse of the earth and of corn and wine abundance but to Esau he said onely * * * Gen. 27.28 Behold thou wilt have a fatt dwelling upon the earth and of the dew of heaven from above thou wilt live by thy sword and serve thy brethren and it will come to passe when thou shalt have the dominion that thou wilt break his yoke from off thy Neck 41. And hereby he signifyeth in what dominion the outward naturall man is lead driven and nourished and what his desire and endeavour should be namely he would be in his Minde onely a Robber Murtherer and an evill malicious beast that should desire to bear down all under it with power force and murther 42. For Isaac doth not say Live thou by thy sword but thou wilt do it viz. Gods wrath in the kingdome of the corrupt nature with the devills will will move thee thereunto that thou wilt draw the fatness of the earth unto thy selfe and wilt be ruled and driven by the Stars above and wilt in thy naturall power drive away from thee the children of God who rule in Gods power that is when the holy Spirit in Gods children doth Reprove them by reason of their Tyranny they then kill and slay them and tear the sword of the holy Ghost from off their Neck as here Isaac said thou wilt do it 43. As indeed Esau soon did and would have killed Jacob so that Jacob in Gods blessing was fain to slie from him and here he pulled off the yoke of the holy Spirit from his neck and this prophecy of the Patriarch is a figure how the Esauites and Tyrants viz. the fleshly brethren of the Christians would dwell among the Christians and be born as to their naturall brotherhood of the same Parents as Esau and Jacob and yet they would persecute them with sword and torments and thrust them away and yet stand themselves as if they were the onely true Christians and desire the blessing of God as Esau stood and wept bitterly for the blessing and he did not minde the kingdome of God but that he might be a Lord upon the earth over his brethren and other men and might have riches and fullness of the Belly 44. This Esau in his blessing is a true type of Antichrist who draweth neer to God with the lips and gives himselfe to an externall seeming service and worship of Christ and sets himselfe forth as if he did it to God and stands and makes mighty holy shewes in his hypocrisie and glistering verballities setts forth himselfe with zeal and devotion that so he might be honored of man and that his God Mammon and Maozim may be fat and doth even mourn and lament for malice when men will not do that for him which he will have when he cannot get enough of the Belly-blessing according to the will of his God Maozim and whosoever doth but reprove or touch him and speakes to him of the Blessing of God him he will slay and cannot endure a true Servant of Christ under him 45. Reason supposeth that being Isaac said to Esau Thou shalt live by thy sword that God hath commanded him so to do and here it props up its murthering malice and bloud-thirsty villany but it is far otherwise God wills not any warre but the kingdome of nature in Gods Anger willeth it and whosoever is born onely of the kingdome of nature he liveth also to the same 46. Therefore said Isaac thou wilt do it as if he should have said thou through thy Anger wilt serve the Anger of God and wilt be a Lord in the kingdome of nature in this world even as the rich and wealthy ones do bring themselves into power and authority and do it through the kingdome of nature in the wrath 47. And we see further how that * * * Gen. 27. â—1 Esau did deadly hate his brother Jacob for the blessings sake of which notwithstanding he was not capable as to the kingdome of nature to signifie that the true children of Christ should for this blessings sake be hated persecuted and slain of the children in the kingdome of nature and that because the kingdome of Grace * * * Note when Grace shall rule shall rule over the kingdome of nature and destroy the same at the end of dayes and change it into its might and therefore there is strife between both Kingdomes 48. For the children of Christ in this life time as to the outward man live in the kingdome of the depraved humane nature viz. in the kingdome of the Esauites and are as to the spirit onely strangers and pilgrims therein as Christ said My kingdome is not of this world and therefore the children of this world are Enemies to them persecute them as Esau his brother Jacob. 49. For where the kingdome of Christ begins to flourish there presently the kingdome of the Devill begins to storm and rage and therefore because the kingdome of Christ shall and will take away and ruin his might and Princely throne hence is the strife in this world between the children of Jacob and Esau. 50. For as soon as Jacob had obtained the blessing * * * Gen. 27.41 Esau purposed in his minde to kill Jacob which is a figure of Christ shewing how that Gods anger would kill Him in this blessing in our assumed humanity as to the kingdome of nature and that the children of God also should be killed in Gods Anger as to the kingdome of nature and shed their bloud into this murthering spirit that thereby Gods Anger might be blotted out and changed into Love CHAP. LVI How Isaac and Rebecca sent away Jacob because of Esau into another Countrey and how the Lord appeared to him in a Vision upon the Ladder which reached even into heaven and how Esau carried himselfe afterwards towards his Parents Vpon the 28 Chapter of Genesis Gen. XXVIII WHen Jacob had received the blessing then he must depart from his native home from father and mother and flie from the wrath of Esau this is now a figure of Christ shewing
the proof or trial of Gods righteousness though indeed Grace was manifested in them but he erected a house viz. the Christian Church upon earth and made his children * * * Tabernacles Boothes Tents that is Christian Ordinances wherein they might dwell and hence it is called Christendome as Jacobs City is called SVCCOTH so also the place or City of Christendome is called * * * Matth. 7 7. Luke 11.9 seeke SVCHET so shall you finde ‖ ‖ ‖ Mat. 28.20 Christ who is alwayes in these Tents with his children to the End of the World 73. And the Text in Moses saith further * * * Gen. 33.18 19 20. Afterwards Jacob went to Salem the City of Sichem which lieth in the Land of Canaan when he came from †††Padan Aran. Mesopotamia and set up his Station before the City and bought a piece of ground of the children of Hemor the Father of Sichem for a hundred pieces of money and there he set his Tent up and erected an Altar and called on the name of the strong God of Israel In this Text the Spirit aludeth rightly to the future Christendome For Christ led his children after his Resurrection to Salem that is into salvation or the anoynting or Vnction of the Holy Ghost as Jacob led his children to Salem but it was to the City of Sichem that is among the Heathen 74. And set his Station before the City That is Christ should have his habitation by the Heathen and set his Temple and Doctrine neare the Idols Temples of the Heathen and purchase the City of his holy Christian Church from the Heathen that is with his bloud purchase it from Gods Righteousness even as it is come to passe And there erect his Altar among the Heathen and preach the name of the God of Israel that is Christ. 75. For the name Sichem signifies that the Christian Church must be in misery and trouble As Jacob buildeth his habitation before the City Sichem so must also the children of Christ be but strange guests in this world and be but as houshold servants to the Heathen Potentates and children of this world though indeed they have their habitation viz. the Temple of Christ in them which Christ hath purchased for them with his bloud yet they are outwardly but strange guests and pilgrims and dwell without before the City of this world viz. in an earthly Tabernacle and Tent in flesh and bloud CHAP. LXII Of Dinah Jacobs Daughter which he begat of Lea how she was deflowred by Hemor's Son and how Jacobs Son's slew Sichem for it and all the males that were in that City and tooke Dinah again and what is to be understood by this figure Genesis 34. The Gates of Christians warre for the Babylonish Whoredome now highly to be Considered 1. MOses sayth Put Dinah the Daughter of Lea which shee had borne to Jacob went out to see the Daughters of the Land Gen. XXXIV 1 2 3 4. and when Sichem the Son of Hemor the Hevite the Lord of the Country saw her he tooke her and lay with her and deflowred her and his heart cleaved to her and he loved the Damsel and spake kindly to her And Sichem said to his Father Hemor get me this Damsel to wife The Reader should very seriously consider this figure and rightly meditate on the Text in Moses look * * * Into the Face of it throughly into it then he will wâ—ll understand our sence and meaning and most precious apprehension opened to us by the Divine Grace and learne to look upon the Scriptures of the first Book of Moses with cleere eyes 2. Leah the wife of Jacob bare to him six Sons viz. the half Stock of Israel and of her came Judaâ— viz the roote of David of whom Christ was manifested according to our humanity Afterwards she bare this Dina a daughter by which figure the Spirit powerfully prefigureth Christendome that after Christs ascension into heaven after the worke of humane Redemption the true Christendome should be borne As Jacob first begate the Twelve Patriarchs but afterwards of Leah that is of the mother of Christendom a daughter of fleshly selfe-love would be borne which daughter would goe a gadding to see the daughters of the Land among whom shee should be a stranger That is thus much in the figure 3. When Christendome would be borne that its number might be great it would goe forth in self-love and seeke the pleasure of the flesh and would set itâ— heart upon the customes and behaviours of the people and depart from lowliness and humility and would look after the wantonnes and pride of the daughters of the Land that is of the people and then they would beget this daughter Dinah and appeare before God in fleshly voluptuousness of spiritual whoredome and would play the whore with the heathenish customes but yet would present it self beautifull and trimly dresâ—â— as an amorous virgin which runneth abroad to be seene that shee might take Lovers as Dinah did which went thus forth a gadding 4. Thus also would Christendom trimm it self and dress it self with great ostentation and solemnity with Churches and Schooles and put on glittering sumptuous appearing holy Garments that they might have respect with the daughters of the Land as with strange people and yet would be full of flames of self love and fleshly menstruous polution under such habits and have a whorish heart as a whore outwardly flatters beautifies and trims her self and will throughout be calld a chast virgin Thus also would this trim Christendom be called holy but her heart would only play the whore with fleshly voluptuousness 5. Shee would faine see the dress of the daughters of the Land which dress is no other then the heathenish wisdome and Philosophy and would draw the same into Christ's kingdome and would live under Christ's purple mantle in those Rites and customes and trim her self therewith and thereby quite forget that her tents and habitations are without the City of these peoples customes as * * * Gen 33.18 Jacob dwelt without before the City of Hemor and also Christ said †††Joh. 18.36 His kingdome was not of this world 6. But this Christendome would set her heart upon the kingdome of this world and so in the dress of a virgin trim her self with many Churches Priests and Ceremonies under the habit of a virgin but in this departure from the simplicity and humility of Christ shee would but gad abroad in the world and looke after fleshly whoredome as Dinah did which is a type of fleshly Christendome which is alwayes borne after the true Children of Christ as Dinah was borne after the * * * 12 Patriarchs Twelve Patriarchs That is 7. When Christendome is borne and manifested among a people it begetteth in that place first the * * * 12 Patriarchs Twelve Patriarchs viz. the ground of the Apostolick Doctrine but
Selah is borne viz. the Law of Nature which offereth righteousnesse to Man for which Law Thamar viz. the Covenant of Grace waited a long time during Selahs youth to see whether the Law could be married with the Covenant of Grace but it could not be that Gods righteousnesse could be fully performed by the Law and that Thamar viz. the Grace in the Covenant and the Law might enter into marriage 24. Now the Spirit heere signifieth cleerly that when Gods Word had manifested it selfe in the world by the Law that Thamar that is the Covenant of Grace laid aside her widdowes apparrell and had set her selfe in the way of the Word in the Law where under the Law the Spirit of the Prophets out of the Line of Judah went onward concerning the Kingdom of Christ this Spirit would have the Covenant of Grace for a Spouse for it was the right Spirit from which the Prophets under the Law pointed at Christ. 25. But Thamar that is the Covenant of Grace vailed her beautifull Countenance from the Earthly Adam and was ashamed of the deformity of the Earthly Man in that the children of the Law as also the Prophets were outwardly so earthly even as Thamar vayled her countenance from Judah but when the time was come that the Covenant should be manifested then the Spirit of the Covenant sets its selfe before Selah viz before the Law for the Grace should receive Adam into it selfe againe as Thamar received seede from Judah her father in Law and suffered her selfe to be gotten with childe 26. But the holy Countenance of the Covenant of Grace in its power remained yet hidden to Adam in the Law as also to the Prophets till Christ as Thamar veyled her Countenance from Judah her father in Law that he knew her not so also the Covenant of Grace stood in the Law but with a veyled Countenance And the Spirit speaketh further in Moses and sayth 27. Now when Judah saw her he supposed shee was a whore for shee had covered her Countenance that is when the children in the Law heard the Propheticall Spirit speake of Christ they supposed it was in their Law and of the Law but it had veyled its countenance like Thamar and Judah went towards her on the way and sayd Prethee let mee lye with thee for he knew not that shee was his daughter in Law that is Adams Nature in the Law sayd to the Propheticall Spirit of Grace pray let mee come in unto thee lye with mee I will give thee seede of my Nature and it knew not that God was in this Spirit and desired to mixe with him after a creaturely manner neither knew it that this Propheticall Spirit was the incorporated Spirit in the Covenant in Man himselfe so very blinde was the Adamicall Nature concerning the Covenant 28. The Adamicall Nature thought it was a whore that setteth it selfe forth so in the Propheticall Spirit before it therefore have the Jewes so often slaine the Prophets for they supposed they heard a false whores Spirit speake but heere the figure of Judah sheweth that the first Adamical Nature should mix with the Covenant of Grace that the heavenly Ens would receive the Adamicall humane Ens againe into it selfe and Man himselfe would not understand what God would doe with him 29. The Adamicall Nature would indeede in its lust long after the heavenly Ens but would not know it although it should see the same yet it would thinke that is like unto mee I will commit whoredome therewith so strange a thing is Paradise become to Adam 30. And †††Gen. 38.14 15 16 17 18 19. when Thamar with her face covered presented her selfe before Judah in the way and that he said to her Lye with mee thâ—n sayd Thamar to Judah What wilt thou give mee to lye with mee He said I will send thee a kid from the stock shee answered and sayd then give me a Pledge till thou send it and he sayd what wilt thou have mee give thee for a Pledge shee answered and sayd Thy Ring and thy Bracelet and thy staffe which thou hast in thy hand and he gave them to her and lay with her and shee was with childe by him and shee arose and went away and layd off her Mantle and put her widdowes apparrell on againe 31. Heere the Spirit alludeth very finely in the figure how Adams Nature lyeth with the presented new Eve in the Covenant and yet knoweth her not also how the Covenant lyeth with Adams first right Nature and how they meete together in strange apparell when Adams Nature sayth Lye with mee and would have this Eve in the Covenant onely for a little pleasure sake as the Adamicall Nature doth in its selfehood that it might onely in its false seeming holiness lye with the New Eve and its heart is far from the true wedlock Marriage and onely draweth neere her in an hypocriticall whoredome as is done in the Office of the Pharisees then sayth this Eve to the Adamicall Nature what wilt thou give mee then this Adamicall Nature promised her a kid that is a Beastiall desire and will full of the burning Lust of flattery and Hypocrisie 32. But this Eve viz. Thamar sayth give mee for a Pledge thereof thy * * * Seale Ring or Signet Ring Staffe and Bracelet the Ring is the soule which came from the Word of God the Bracelet is the Spiritus Mundi the Spirit of the world viz. the Outward Spirit and the Staffe is the Body these will the New Eve viz. the Line of Christ in the Covenant have for a Pledge these †††Habiliments or precious Jewells Ornaments must Adam give for a Pledge to the Covenant of Grace viz. of the womans inward seede in the incorporated Grace of the heavenly worlds substance 33. When this deare Eve in the seede of Mary should lye with Adam and receive Adams seede into her holy Birth as Judah in whom lay the line of the Covenant must give Thamar who stood in the Image Type of the New Eve viz. of the Heavenly worlds substance these Ornaments and Jewells viz. his Ring Bracelet and Staffe Both which stood in the figure shewing how Christ should be manifested out of Adams Nature in Mary wherein lay and was manifested the right Thamar or New Eve 34. And when Thamar had gotten the Ring Bracelet and Staffe for a Pledge shee took them and layd them up and asked not after the kid but kept these Jewells and went from thence with them and changed her selfe againe into her former widdowes Estate and hid her selfe from Judah that he knew not who shee was nor whence shee came 35. This now is the most excellent figure shewing how the Spirit in the Covenant mingleth and uniteth it selfe againe with the heavenly worlds substance viz. with the New Wedlock or Eve viz. with Adams faded substance which is from the heavenly worlds substance which substance faded or vanished in the
God viz. in the Kingdome of Hunger and Thirst where Nature is without the Divine Substance of the Good Power of God and the ‖ ‖ ‖ 7 blasted Eares seaven thick fatt and full Eares and also the * * * 7 full Eares seaven drie blasted Eares signifie the same also 12. But that this Dreame appeared twofold to Pharaoh it signifieth in this figure first the ground of the Eternall Nature in its seaven properties what God would shew thereby Secondly as to the second appearance it signifieth the humane Ground which in its Substance hath its Creaturely Originall out of the seaven properties Moreover it denotes the twofold Man according to the Outward Body and the outward Spirit and then according to the Inward Soulish or animall Spirit and according to the inward holy Substance of the Divine Substantiall power and standeth in the * * * Condition qualitie or propertie figure of a Holy Divine Man who is faire and full of divine power and vertue who walketh and feedeth in the true heavenly Pasture of the Substance of the Substantiall wisdome of God 13. And it denoteth secondly a wicked and ungodly Man who is withered meager leane and ill-favoured as to that Divine Substance and yet is even the same Natures property as the Divine is but he is withered and corrupted as to its good Substance the Wrath of the Eternall Nature in the seaven properties hath consumed its Substance so that it is now as a hungry fire-Spirit 14. Thus the great God representeth before Pharaoh what at this time stood in the figure of the Aegyptians for he would visite them first he sheweth them his great Grace in giving them Joseph a Prophet and wise Prince to Governe them also he sheweth them in this vision that in his Grace in the Kingdome of the inward and outward Nature in the seaven properties there is meere Blessing and good things if they would walke therein they would be as the seaven fatt Kine and Eares 15. But if not then his wrath would come upon them and consume their good things in Body and Soule and make them leane dry and withered as was done to the Devills when of Angells they became Devills then their good things viz. the Substantiall Divine Wisdome in them faded and their seaven properties of the Eternall Nature became so ill-favoured leane and dry as the seaven withered Kine and the seaven blasted Eares wherein was no more power and vertue 16. And as the seaven withered Kine and the seaven dry Eares devoured the good fatt Kine and Eares and were yet more leane and ill-favoured then before that a man could not discerne that they had devoured them Thereby the great God also signifieth that the wicked Man with his seaven properties of Nature enkindled in the Anger of God devoureth the Good and faire Image of God in him by introducing himselfe into selfe-desire in which selfe and wicked desire Nature becomes painfull and falls into unquietnesse and disturbance of its peace and yet afterwards is still ill-favoured abominable loathsome and drie as a Covetous churlish hungry Dogge though he devour much his Covetous Nature in his Envy consumeth him even his flesh so that he hath not that which he will not afford to other Dogges 17. Thus the great God represents by this before the Aegyptians seaven Good fatt yeares and seaven dry barren yeares which devoured the other seaven so that a Man could not know the good any more under which yet very powerfull things are prefigured as shall be mentioned heereafter 18. But that Pharaoh was troubled at this vision and yet understood it not neither could his wise Men interpret it this signifieth that God himselfe would interpret it by his power and vertue in Joseph and that the Time of this visitation was at hand therefore was Pharaoh so mooved in himselfe that he would faine know it 19. But that the Wise-Men in the Light of Nature could not interpret it signifieth that the Workes of God are hidden to the Naturall Man without Grace and that he knoweth or understandeth nothing of the wayes of God unlesse God reveale or manifest them thereby in and through him for this was a Motion of the Eternall Nature through the outward Nature therefore the Naturall Wise-Men could not understand it 20. And when none could interpret it to the King the Kings Butler thought on Joseph that he had interpreted his Dreames for him and told it to Pharaoh And heere in this vision of Pharaohs God called Joseph and that which he had desired two yeares agoe through mans helpe was fulfilled and granted unto him Gen. 41.14 15 16. 21. Then Pharaoh sent and commanded Joseph to be called and they brought him speedily out of the Dungeon and he was shaved and put on other Garments and came into Pharaoh Then sayd Pharaoh to him I have dreamed a Dreame and there is none that can interpret it but I have heard of thee that when thou hearest a Dreame thou canst interpret it and Joseph answered Pharaoh and sayd that is not * * * In my power of mee yet God will prophesie good to Pharooh and Pharaoh related his Dreame to him 22. This figure that Joseph put on other Garments and was shaved when he was to enter in before Pharaoh signifieth this to us that God at present had put off the Garment of his Misery and had now put on him the Garment of Wisdome and would have him now in another place then he was in before and set him before Pharaoh with the Garment of Wisdome and would give him for a Guardian to Pharaoh for the Spirit of Moses setteth downe the figure Excellently accurately and properly as if he had a great desire to play and delight himselfe therein 23. And wee see further that Joseph sayd to the King that it stood not in his naturall power and Might to know such hidden things but that God alone gave him to know it so that he needed neither Art nor Magick Images about it but God would interpret good to Pharaoh through him 24. Therefore should a Magus give up his will to God and fix his Magick Faith wherewith he will search the figure of Nature in its formes and †††Or qualities Conditions in God that he may apprehend the Word of God and introduce it into the figure of Nature and then he is a right true Divine Magus and may master the inward Ground with Divine power and vertue and bring Nature into a * * * Type or representation figure he that practiseth otherwise heerein he is a false and wicked Magus as the Devill and his Witches are 25. And it is no way to be thought as if a Christian ought not to dare to meddle with the ground of Nature but that he must be a Clod and Dumb Image in the knowledge and skill of the secret Mysteries of Nature as Babell sayth Man ought not to dare to search and know it
off sinne which Type Christ hath fullfilled Thus also the Spirit of Christ * * * Batheth Steepeth or soaketh into the Grace and quickneth a Sprout Baptizeth with this Covenant in the Paradisicall Image in the Incorporated Grace and kindleth an Ember 86. But it requireth an Ens of Faith which is capable of the †††Or Steeping Baptisme which cometh from the Parents and through the Earnest Prayer of those which are conversant about the worke else the Covenant is despised and there is no Circumcision of the Heart and Spirit for the power and authority wherewith the Holy Ghost baptizeth consisteth not in Man but in God whosoever despiseth his Covenant and manageth it not with earnest and with Circumcised hearts those he baptiseth into his Anger as Saint Paul sayth concerning the Supper of Christ that the wicked receive it to Judgement 87. A wicked Priest hath not power and authority to Baptize with the Holy Ghost he hath onely the Water and is himselfe uncapable of the Office but the Ens of the Childe and the Beleeving Parents and those who require and promote the worke their Earnestnesse and Prayer reach forth the Covenant with their Faiths desire to the Baptized Infant 88. But the wicked Priest is no more profitable in it then the Funt-stone that holdeth the Water thus he bringeth only the Water and the Ceremonies which a Turk can doe without Faith or Beleeving 89. But a stranger that hath not the Baptisme and knoweth nothing thereof becometh in his Faith Circumcised in Heart and the Holy Ghost soaketh into his Faiths desire and baptizeth him unto the Revelation of JESVS Christ when his Faith shall also put on the Substantiall Covenant in the Grace 90. O Babell how blind art thou How have thy Clergy or Men Ordained and in Orders sett themselves in Christs Stead but they all serve not Christ but themselves to their fleshly honour O Babell convert the Doore is open else thou wilt be spewed out the Time is borne else thou wilt be set before the Light and proved and then thou wilt stand in shame before all people 91. Further the Spirit of God hath yet a powerfull figure in this Text in that Joseph caused his brethren to be set before him according to the order of their Birth and caused his Brother Benjamin to be served with five times more then the other This prefigureth to us first the difference in the Kingdome of Christ shewing how they shall be unlike in the regeneration as S t Paul sayth concerning it * * * 1 Cor. 15.41 They shall Excell one another in ‖ ‖ ‖ Clarity Glory as the Sunne Moone and Starres doe 92. For there it will avayle nothing to have been a King Prince Lord Noble or Learned but he that hath had the Greatest power and vertue in him who shall have attained Grace in the Name of Jesus the Most cleerly in his wrestling of Repentance he will be greatest there for these Orders and Degrees signifie to us that they will be unlike in the Divine Exaltation viz. in the power and vertue as the Angells excell one another in power vertue beauty and brightnesse 93. But that Benjamin had five times more food served to him pointeth in the figure at the inward Man for Benjamin standeth in the Figure thereof being he is Josephs Brother and Joseph heere standeth in the figure of Christ therefore it belongeth to the Inward Man to Eate of his brother Christs foode from his five wounds this is that which this pretious figure signifieth heere as may be seene 94. But that the Spirit sayth they drank and were all filled with drinking signifieth that in the Kingdome of Christ there is an universall Common participation and Joy and in that there is no difference because in such difference they shall all rejoyce in one God for their drinking fully signifieth heere the Eternall Joy where in this Joy wee shall be as it were drunk and then will the inward Man drink and Eate of the sweete Grace which is manifested in Christs five wounds and hâ—ereby give it into the fiery soule which in its fiery Essence will in this sweetnesse awaken the Triumph of divine Joyfulnes and heerwith will the Noble * * * Sophia the divine wisdome Bride refresh its Bridegroom viz. the soule CHAP. LXXI How Joseph caused his Brethrens Sacks to be filled and the Money to be layd uppermost in their Sacks as also his Cup in Benjamins Sack and Caused them to be pursued and charged with Theft What is thereby to be understood Vpon the 44 Chapter of Genesis MOses sayth And Joseph commanded his Steward and sayd fill the Mens Sacks with foode as much as they can carry Gen. XLIV 1 2 3 4 5 6. and lay every one his Money uppermost in his Sack and lay my silver Cup uppermost in the Sack of the youngest with the Money for the Corne And the Steward did as Joseph had sayd unto him On the morrow when it was light he let the Men goe with their Asses and when they were not come far out from the Cittie Joseph sayd to his Steward up and pursue after the Men and when you have overtaken them say thus unto them Why have you requited Evill for Good is it not that out of which my Lord drinketh and wherewith he †††Or Divineth prophesieth Ye have done ill and when he overtooke them he spake such words to them 2. Now a Christian standeth in this figure signifying that when he is come to this in right Earnestnes into the Image in the Triall on the path of Christs Pilgrimage in this world how God exerciseth purgeth him for this is the way processe on the path of Christs Pilgrimage how God carrieth himselfe the world also towards the Creaturely Reason of Man for we see in this Image how God when the Repentant Man is in the true earnestnes filleth his Sack viz. the Minde and Conscience in the lifes properties with his Grace and layeth * * * Psal. 116.13 the Cup of salvation viz. the true and right silver Cup viz. the †††John 18.11 Cup of Christ out of which hee drank in his Suffering uppermost in the Sack of the filled Grace out of which a Christian must drink also and follow Christ in his contempt 3. For Josephs Cup out of which he drank with which he Prophesieth or Divineth is in this figure no other but the Cup of the Testament of Christ before his suffering of which he drank with his Disciples and whereby he divined or prophecyed concerning his Eternall Kingdome and that whosoever would drink of this Cup should with him divine and prophesie * * * Vpon into oâ— concerning to the Eternall Life 4. But this figure sheweth the Great Earnestnes signifying how this Cup should be bestowed upon Gods children and what that Wine is which they must drink of out of
and Brother the Heavenly Joseph for with Money Men trade so also should the inward Benjamin trade with his Gifts of the three hundred peeces of silver viz. with the Gifts of Christ that is teach and make knowne Gods wonders for he is Christs servant and assistant yea his true Brother 29. But the Ten Asses laden with the choice Good things of the Land of Egypt which Joseph sent to his Father signifieth in the figure the Ten Commandements in the Law of Nature which Joseph had laden with Good things that is Christ hath laden them with his Grace and sent them to Gods righteousnesse in the Conscience whereof poore Nature hath to make Expences 30. But the Ten shee Asses with Corne signifie the Ten formes of the Soulish and Naturall fire-Life upon which Christ loadeth the Soules foode when they goe in his processe in the imitation of him The Bread and the foode upon the way signifie the Word of God of which the poore old Adam must eate that he may live 31. These Christ giveth his children and brethren on the way of their Pilgrimage when they goe home againe in the processe of Christ that they may have provision to spend and thereon Nature viz. the Old Father eateth and commandeth them that they should not contend one with another upon this way but in Love and Peace goe home into Paradise 32. O Israell where is now thy Peace It seemeth as if thou haddest consumed all the provision of Joseph and must at present want seeing thou so very much contendest about this foode and hast raised such murdering about it Truly thou hast murdered thy brother Benjamin by the way and therefore thou art in Strife and wilt not goe home thou art afraid but the famine will drive thee forth or else thou wilt be hungry and starved 33. * * * Gen. 45.25 26 27 28. Thus they went up from Egypt and came into the Land of Canaan to their father Jacob and made it knowne to him and sayd Joseph is alive and is Lord of the whole Land of Egypt but his heart thought much otherwise for he beleeved them not then they told him all the words of Joseph which he had said to them and when he saw the Chariotts which Joseph had sent to bring him the spirit of Jacob their father revived and Israell sayd I have enough that my sonne Joseph yet liveth I will goe downe and see him ere I die This figure standeth thus 34. When Christs Apostles were loaden with this Present they went therewith into their fathers house viz. among the Brethren in the Kingdome of Nature in their unbeleefe and made knowne to them the great Glory and the present of JESUS Christ which he had given them that they should bring it to them but their heart beleeved it not that these simple Men the Apostles of God loaden with such great Good things were sent by Joseph till they saw the Chariotts of the Holy Ghost which brought the Present in great power and works of wonder and heard the powerfull Word of JESUS Christ with deeds and wonders out of their Mouth then sayd Israell Now I have enough now I can beleeve I will also goe along with you to Christ that I may see him as Old Jacob sayd I have enough that my sonne Joseph yet liveth I will goe up that I may see him before I dye 35. Thus also these Chariotts goe out from Gods children among the unbeleevers which at first will not beleeve but when they feele these Chariotts and the Present in them then they also say I have enough I will goe along into Egypt into Repentance that I may see and know my Saviour for their Spirit is also revived as Jacobs spirit was 36. Where are now these Chariotts in the Teachers Mouths upon which the Holy Ghost rideth and toucheth the heart of Israell that his spirit is revived Indeed sayth Babell the Spirit of Christ at present worketh not so powerfully in our words wee have now the knowledge of the Kingdome of Christ that need not be wee should onely beleeve the Word which Christs Apostles have left behinde them and that is enough 37. Else if wee should teach so powerfully wee must then be also of so simple and poore a life as Christs Apostles lead and forsake the world that needs not be Christs Kingdome must now be stately in Pomp and Glory 38. O how will poore Christ who on Earth had not whereon to lay his head reprove this to thee before thy face that thou hast taken his Covenant into a false and wicked Mouth Earnestnesse was never more necessary then at this present when all the Chariotts are overthrone and in great Confusion CHAP. LXXIII How Jacob and all his Children and all that were belonging to him and all their Cattle went into Egypt Vpon the 46 Chapter of Genesis MOses sayth * * * Gen. XLVI 1 2 3 4. Israell went with all that he had and when he came to Bersheba he offered sacrifice to the God of his father Isaack and God sayd to him that night in a vision Jacob Jacob and he answered heere am I and he sayd I am God the God of thy father Isaack feare not to goe downe into Egypt for I will there make thee a great people I will goe downe with thee into Egypt and bring thee up hither againe and Joseph shall lay his hand upon thine Eyes The inward Figure standeth thus 2. Jacob must goe into Egypt in the great famine and straite hunger with all the Company he had and he went up when he heard of Joseph when Joseph caused him to be fetched by his sonnes when he saw the Present and the Chariotts of Joseph then his spirit was revived and he went up thus it is also in the figure of the New Birth when the Adamicall Man heareth the voice of the heavenly Joseph sounding in him and seeth the Chariots of the Holy Ghost in him then he goeth up with all his powers and goeth into the Egypt of Repentance 3. And when he cometh to Bersheba that is into the sounding noise of his heart and soule then he sacrificeth his body and soule with all that he hath to the God of his father that is he giveth himselfe up with his Life and all whatsoever he is into the Word which created it in Adam and made it out of it selfe which is the God of his father then that divine Word speaketh or inspireth into him that is it speaketh actually operatively and powerfully in him that Night in a vision which is as much as to say here in the secret hiddennesse of Man where God hideth himselfe from Reason and the Creature and out of his principle speaketh or inspireth Comfort and power or vertue into the Life and calleth him by his Name as he did Jacob that is he compriseth his Name in the word of his speaking which is * * * Rev. 20.12 to the 15. the Booke of
what he might else stand in neede of or layeth it by for poore people such is the Officers gathering together it should all be gathered together for common benefit else it is a Treasure of the anger of God and must expect Gods Judgement 47. But that the present Potentates doe thus gather together for their owne honour for voluptuousnes and pride and in that regard doe the more hardly oppresse and squeeze that they may only therewith exercise their pride and keepe under the poore as Doggs and say in their hearts they are bound to doe so for mee I have bought or inherited it as a priviledge I have it of right all this one and other is done in the anger of God they all now in this property serve only Sathan viz. in the figure of Gods anger and no better 48. All selfe-owning belongeth to Hell make what thou wilt of it no seeming Rhetorick will avayle before God thou gatherest together into Hell God requireth the Ground of the Heart and will have trusty Officers 49. But the Miserable is to know that in such restraint and service if he endure it without murmuring and grudging in faithfulnes he serveth even his Lord Christ for God thereby draweth him away from this world so that he sets his hope upon that which is to come and in this servility of his hands he gathereth to him with his prayer into this house of Lamentation his heavenly Treasure whereas if he for this time of his restraint stood in the voluptuousnes of the flesh he would gather no good thing therefore †††Rom. 8.28 all things must serve to the best of them that love God 50. Thus a Man ought to understand the figure under the history and acts of Joseph for indeed the history is described with great diligence according to the inward figure according to the * * * Eingebung Inward suggestion inspiration of the Spirit of God which alwayes more respects Christs Kingdome then any Historie of a slight and simple Act. 51. For the Acts of the Bible are not set downe therefore because Men should see the Life and Deeds of the Old Holy Men or Saints as Babell supposeth No the Kingdome of Christ above all is thereby deciphered as also the Kingdome of Hell the visible figure continually pointeth at the invisible which shall be manifested in the Spirituall Man 52. Moses heere finisheth the figure of the New Regeneration under the historie of Joseph and sayth further * * * Gen. 47.27 28. Thus Israell dwelt in Egypt in the Land of Goshen and possessed it and grew and multiplyed very much and Jacob lived seaventeen yeares in Egypt so that his whole age was one hundred forty and seaven yeares 53. †††Vers. 29 30 31. And when the time was come that Israell was to dye he called his son Joseph and sayd to him If I have found Grace before thee then lay thy hand under my Thigh that thou wilt be loving and faithfull to mee and not bury mee in Egypt but I will lye with my fathers and thou shalt carry mee out of the Land of Egypt and bury mee in their burying place Hee sayd I will doe as thou hast sayd but he answered and sayd sweare to mee and he sware to him then Israell bowed himselfe sitting up at the head of the Bed 54. This now is a very Mâ—sticall figure and pointeth at the Resurrection of the Dead when the Soule shall come to the Body againe and the Body will be pure and holy For the Land of Canaan which was also full of the abominations of the Heathen signifieth the Earthly Body and Egypt where Pharaoh dwelt and Joseph was Steward signifieth the Soule which dwelleth in Gods Word viz. by or neere the Eternall King 55. And wee see it very finely pourtrayed in this figure how Adams Soule turned it selfe with Lust into the Earthly Canaan of the Earthly Body and turned away from God therefore now the Soule must goe againe into Egypt into Repentance to Joseph viz. to Christ and to King Pharaoh viz. to God and there it will be received as a childe of Grace to be a Bond servant so that it will be obedient to God and be his servant and Minister and must forsake the Earthly Canaan viz. the Evill body with its will and Contrivances as Israell must leave and forsake Canaan 56. But after he should be dead he would then have his body into the Land of Canaan that it should be buried there which signifieth that the Earthly body must be buryed in its Mother the Earth and come into its first Mother againe and it signifieth that the Soule shall come againe out of Egypt viz. out of the Bondage of the affliction of Repentance to the Body into Rest for the Heathen must be driven out of Canaan when Israell entereth thereinto so also must the Abominations in the propertie and †††Or qualitie condition of the Body be consumed and all false and wicked desires be killed ere the Soule come to the Body againe and dwell therein 57. And it is powerfully represented how the will of the Soule shall and must in this life time breake off from the Earthly Canaan viz. from the Lusts of the Body presse into God againe by earnest Repentance where then the soule must rightly be in Egypt viz. a poore Bond servant in much anxiety and affliction but in the End when the Body shall dye then it also desireth to goe along out of the house of Bondage viz. out of the torment of Repentance and will goe againe into the first Adamicall pure Image which God Created as Jacob would lye by his fathers when as he might have lyen as well in Egypt But the Spirit stood in the figure of the Resurrection shewing how the whole Man should goe againe into the first Image created by God 58. But that Jacob required an Oath from Joseph that he would bury him in Canaan with his Fathers it denoteth the Oath which God in Christ made with Man that God hath with his word of Love incorporated himselfe with Man and engaged as by an Eternall Oath to him Jacob requireth this Oath from Joseph as from the figure of Christ and desireth he should lay his hand under his Thigh and sweare 59. This is a figure signifying how Christ should lay his hand that is his power and might viz. the Eternall Word which is the hand that hath made all things into the humane Essence in Body and Soule and not onely into that but under the Thigh as under the humane power and to give himselfe to Man for his own and sweare therein that is bind himselfe to it that he will bring the whole Man when he is heere dead in the Temporall Death againe into the first Land of Inheritance wherein Adam in Innocency dwelt viz. into Paradise and bury the body and soule with his Oath in God as in the
in the Covenant Speaketh forth the humane Nature of Adam viz. the first power of the first seede to a re-propagation as indeed Reuben also was the first power of Jacob and signifieth that the Naturall first Adamicall Man should be the chiefest in Gods Sacrifice that is he should bring forth right fruit to him which might be to the praâ—se of God and in the vertue thereof encrease the heavenly Joy he should generate vertue to him and a re-expression through the implanted Word of God and that is called Sacrificing to God when the Creaturely humane Word which God formed into a Creature viz. the humane understanding Life re-expresseth Gods Word out of it selfe and formeth it selfe in Holy Images thoughts or Imaginations 6. Which formation is effected in the Generating of the heavenly Mercuriall Harmony viz. after that manner as when the implanted Word in Man imageth or frameth it selfe into a Song of Divine Joyfulnesse and sporteth in the holy pure Element before God in which †††Frameing Figuring or Imaging modelling or holy desire the holy wisdome of God Co-modelleth and becometh figured in Wonders whereby the Eternall One becometh formable and distinct viz. is knowne in different varieties this is called Sacrificing to God in that manner as twiggs and branches beare faire fruit to the Tree whereby the tree is knowne and Manifested to be Good thus also the Creaturely formed Word viz. Man should to the Eternal Speaking holy Word of God which Word is the Stock Generate or beare to the Stock Good fruit viz. the praise of God 7. This is as much as to say Adam was the chiefest in the Sacrifice for he was the first out-spoken or Expressed Word that God spake in his Image and was also the chiefest in the Kingdome or Government for to him belonged the Eternall Dominion he was created out of the Eternall in and to the Eternall he was the Image of God wherein the word of God according to Time and Eternitâ— was Imaged or framed 8. Therefore now the Spirit in the Covenant representeth this before him by the Stock of Israell out of which the new tree should spring out of the Old and pointeth at both the Adamicall and also the New Tree of Regeneration and speaketh further concerning the first power in Adam and Jacob viz. concerning the Kingdome of Nature of the first Image 9. Hee was unstable or fickle therein as water as wee experiment that in Adam and all naturall Men as Adam suddenly and unstablely therein departed from his Glory both from the Divine Kingdome and also from the sacrifice of God and Entered into selfe-will and forsooke Gods will and brought himselfe from the Divine †††Imaging or modelling formation into a Earthly formation with the desire and lust whence he became Beastiall and Evill 10. Whence now the Spirit in the Covenant sayth through Jacob thou shalt not be the chiefest that is the first Image shall not keepe the Government neither in the Dominion of the Kingdome viz. of the naturall power and authority nor in the sacrifice of God but the second Adam Christ out of Judah shall be hee and therefore because thou hast climed up upon thy fathers Couch and there hast defiled my Bed with thy climing up This Figure standeth thus 11. Adam had his fathers chast marriage-Bed in him when his Eve was yet un-made he was Man and Woman and yet neither of them but a true â—nd right marriage-Bed of God wherein Gods word in his Marriage in both Tinctures viz. of the fire and light worketh in power for he stood in the Image of God in which God wrought as in the holy Angells The propagation stood in one single Image as God is in one Eternall Substance so also was he who was out of that same Substance of all Substances created in one onely Image for the spermatick nature and kinde was in him the Verbum Fiat the word Fiat which had formed him into the Image of God wherein the selfe-Love lay viz. in the perpetuall Conjunction of both properties of the only Tincture viz. the power of the holy Magick fire and Light which is spirituall and the true Life 12. In this Image he was the chiefest in the Sacrifice and in the Kingdome for he could sacrifice to God both spiritually and Creaturally in that manner as a Tree without the interposition or supply from another doth it selfe bring forth its branches and fruit and thrusteth forth from it selfe the faire blossomes in a lovely smell and vertue with faire Colours according to its kinde and that as Gods Word had ejected and generated it out of it selfe all this power lay also in him 13. But the selfe-will was unstable and fickle therein and brought it selfe into a Beastiall property into false and wicked lust and desire and climed with the Beastiall Lust and desire into this holy Marriage-Bed into which Lust Sathan brought it viz. the Ground of the dark world according to the Imaging or representation of Phansie as also the Devill with the holding forth of the monstrous beastiall propertie together with the subtilty and Wit of the Serpent viz. of the Ground of the first Principle so that the selfeâ—will plunged it selfe therein and was infected therewith and made its power of Imaging or thinking according to Soule and Body Monstrous whence the Beastiall Imagination in Adam awaked and began 14. And heere he climed up upon his fathers viz. upon Gods Marriage-Bed and defiled it with beastiall as also devillish false and wicked Imaginations which Lust he introduced into Gods Concubine viz. into the heavenly sperme or seede of the heavenly worlds Substance upon which Gods Spirit viz. the holy Word in this heavenly Substance departed from him that is the selfe-will of Man rent it selfe off from the Will of the Word and now it was unstable in the Devills poyson and lost the Kingdome and the Priesthood viz. the Princely Throne and was thereupon weake and blinde as to God and fell downe into sleepe and lay between God and the Kingdome of this world in impotency and weaknes 15. Now thus sayth Moses and God suffered or * * * Gen. 2.21 caused him to fall into a deepe sleepe and framed a †††Or woman wife out of him and brought her to him and gave him a beastiall Marriage-Bed for a heavenly where he may now Copulate in selfe-Lust which in the presence of heaven is but a defiled Marriage Bed but is borne withall under Gods Mercy in divine Patience seeing that the vessell of this Marriage-bed must consume rott and dye and Christ hath given in himselfe in this Marriage Bed into the Middle as a Mediatour and Redeemer from this monstrous Image which he will regenerate a new in himselfe 16. This powerfull Type or Image the Spirit of God also represents by Reuben who was Jacobs first vertue and power wherein the desire of Reuben also modelled it selfe in the Adamicall Image and went
back and lay with his fathers Concubine and in falshood and wickednes copulated with her as the free will of the soule in Adam copulated with Gods Concubine in him by false and wicked Lust and became a breaker of Wedlock to God as Reuben did 17. And for the sake of this hath Adam viz. the first power of the Naturall Man in all Men lost the Kingly Priesthood so that the Naturall Man in his owne power and vertue can no more offer sacrifice to God also he understandeth nothing more of Gods Word or Kingdome * * * 1 Cor. 2.14 It is foolishnes unto him and he cannot apprehend it any more for he standeth in a poysonous monstrous Image which in this Adamicall property cannot inherit the Kingdome of God and hath lost the Kingdome of God and is now but a figure or similitude of this World and of Hell a Monster instead of the Image of God and shall no more be the chiefe in the Sacrifice and Kingdome but Christ in the New birth in him hath attained the Kingdome in the sacrifice and Government 18. The Naturall Man viz. the first power and vertue must be Servant and lay off the Monstrous whorish Image and be new-borne againe the Soule through the Spirit of Christ and the Body through the putrefaction of the Earth from which at the End of the * * * Last Judgement Day Day he shall be severed and be formed againe into the Image of God II. III. The Testament of Simeon and Levi. 19. * * * Gen. 49.5 6 7. â—he brethren Simeon and Levi their swords are Murthering Weapons my soule come not into their Councill and my honour be not thou in their Churches Assemblies or Congregations for in their Anger they have slaine a Man and in their stubborne selfe-willednes they have destroyed Oxen Cursed be their Anger because it was so vehement and fierce and their Wrath because it was so raging I will divide them in Jacob and scatter them abroad in Israell 20. In this Testament the Spirit very wonderfully taketh the two brethren together and represents their figure accordingly which ought well to be observed as also the Spirit of Moses in the 34 th Chapter taketh them together where he sayth * * * Gen. 34.25 26 27.29 Simeon and Levi took their swords and went boysterously into the Citty and slew Sichem together with Hemor his father and all the Males that were in the whole Citty and tooke the Women and children captive and spoyled all which might indeed be the Action and Robbery of two stout young Men but the Spirit hath in that place as also in this its figure according as Jacob sayth Hee would tell them how it would goe with them in after times 21. In Reuben the Spirit representeth before the Adamicall corrupt Nature that the first vertue and power of Man squandred away Gods Priesthood and Kingdome viz. the Kingdome of Heaven and defiled Gods Marriage-Bed and made a Bed of whoredome thereof but now in this figure the Spirit of God representeth a powerfull figure signifying how the first power of Man would neverthelesse desire to keepe its Priesthood and Dominion and what kinde of Priests and Rulers would be in this world in the Kingdome of Selfe-Nature 22. For out of the Stock of Levi came the Priesthood under the Law and of this the Spirit heere speaketh and joyneth Simeon to him viz. the worldly Dominion and sayth of them both as of one Your swords are Murthering weapons my soule come thou not into their Councill and my honour be not thou in their Churches that is Gods Living Word which he calleth his Soule shall not be in the Dominion of this Earthly World viz. in Mans first Naturall Selfe-power his holy Word shall not be in their Councills and determinations wherein they seeke only temporall voluptuousnes and riches neither shall it be in their Churches and Priesthood because they doe but flatter with the Mouth for he sayth My honour be not thou in their Churches 23. But his Church is the true Image of God from the heavenly Worlds Substance which in their Murther by the introduced poyson of the Serpent faded in Adam and is borne againe in Christ but seeing they would only play the hypocrite before God in the Monster of the Serpent and had not the Church of God in them therefore sayth the Spirit My honour be not thou therein 24. For Gods honour together with Christ Jesus shall not come from the Naturall Adam but from God and his holy Word these should be the Holy Church of God in Man viz. the Image of the heavenly Worlds Substance which dyed in Adam and budded forth againe in Christ in this should Gods honour appeare as when Life buddeth forth through death this was Gods honour but the selfe Adamicall will which was a Murtherour and murthered the heavenly Image in him shall not have this honour this honour shall not appeare in his Murtherous Will 25. In this Image the figure standeth cleerly which is pourtrayed in the * * * Revel 17. Apocalyps of the Great Seaven headed Dragon upon which the Babylonish Whore rideth where the Dragon and Whore are prefigured as one Image and it is even the same with this of Simeon and Levi and it signifieth in the Adamicall Corrupt power in the Monstrous Image the Government of Nature in selfe will together with the Sectarian hypocriticall Priesthood 26. The seaven heads of the Beast are the * * * 7 properties seaven properties of Nature which are departed from the Temperature and have attained †††7 heads seaven heads viz. a seavenfold will whence the Life is come to be in Strife misery sicknes and Corruption and the Whore upon this Beast is the Soule which is defiled as a Whore and entereth before God with this Whores Image and playeth the hypocrite in his presence 27. But the Will of the seaven-headed Beast giveth its power and strength to the Whore viz. to the Soule so that the soule sticketh full of Murther Pride whorish Lust and selfe-honour and in this Church and Den of Murther Gods honour will not be 28. This Figure and Magick Exposition concerning Simeon and Levi prefigureth to us the spirituall and worldly Dominion first in every Man whereby he governeth himselfe both in spirituall and Naturall things and secondly the Management and authority of spirituall and worldly Offices both in the Church and worldly matters whatsoever ruleth therein in selfe Adamicall power without the New Regeneration that beareth this Image in it viz. the Murthering sword where Men Condemne and slay one another with words 29. All scurrilous slaunderous libellous bookes wherein Men reproach and kill one another with words for the sake of the Divine Gift and knowledge are the Murtherous swords of Simeon and Levi also all unrighteous Sentences of worldly Judgement are the same and Gods honour and will is not therein 30. The Spirit taketh
againe the unfolded Nature in the Strife of Time into himselfe and draw it together into the Temperature and then would this Time have an End and Strife cease This wee desired a little to delineate for the Lover of Truth let him search further in the Spirit of God which searcheth all things even the deepe things of the Deity and then he will see our Ground in the Truth CHAP. LXXVIII Of the Holy Patriarch Jacobs Buriall in the Land of Canaan What is thereby to be understood Vpon the 50 Chapter of Genesis 1. THe Buriall of Jacob Genesis L. that Joseph should carry him againe into the Land of Candan after his Death and bury him with his Fathers and that Joseph went thither with a Great Company with all the children of Israell and many Egyptians it prefigureth to us Christs powerfull exit out of this world when the Adamicall Man after its death should againe be carried from this Egypt and house of torment into its fathers first Country into Paradise into which Christ will bring it 2. But that also many Egyptians went along with Joseph thither and accompanied him signifieth that Christ when he shall bring home his Bride into Paradise will have many strangers with him who in the time of this Life knew him not as to his person or Office and yet are sprung up in him in his Love which will all goe with Christ into Paradise and dwell and co-habite with him 3. Their weeping and Mourning signifieth the Eternall Joy which they should receive in Paradise as the Magi alwayes by weeping and Mourning prefigure Joy This funerall solemnity and what is to be understood thereby is declared * * * Gen 23. and the 50 Chap. of Mysterium Magnum before concerning Abraham 4. Moses sayth further in this Chapter †††Gen 50.15 16 17 18 19 20 21. Josephs brethren feared after their father was dead and sayd Joseph surely is wrath with us and will requite all the Evill which wee have done unto him therefore they caused it to be told him thy father Commanded before his Death and sayd thus shall yee say to Joseph forgive I pray thee now the Misdeeds of thy Brethren and their sinne that they have done so evill to thee therefore forgive the Misdeeds of us the servants of the God of thy Father but Joseph wept when it was told him and his brethren went in and fell downe before him and sayd behold wee are thy servants but Joseph sayd to them feare not for I am under the presence of God you thought to doe evill by mee but God turned it unto Good so that he hath done as it is at this Day to prâ—sâ—rve much people therefore be not afraid I will provide for you and your children so hee comforted them and spake friendly to them 5. This figure is a Mighty Comfort to the brethren of Joseph but seeing Joseph standeth in the Image and Type of Christ and his brethren in the figure of a poore Converted sinner therefore wee must expound this figure thus that is when poore sinfull Man who hath committed great sinnes and hath turned to Repentance and attained Grace and committed some fauâ—t againe then he is alwayes in feare and trembling before the Grace of God and thinketh God will impute his first committed sinnes to him againe and take an occasion against him by this fault and in that regard standeth in great anguish and beginneth to confesse his first committed sinnes againe and falleth a new at the Lords feeâ—e and entereth againe into earnest siâ—cere Repentance and bewayleth his first misdeeds as David did when he sayd †††Psal. 25.7 Lord impute not to mee the sinnes of my youth 6. But by this New Repentance and earnest Lamentation when the poore Man appeareth so very earnestly and humbly before God againe the heavenly Joseph is brought into such Great pitty and Compassion as heere Joseph was that he comforteth the poore soule in its Conscience saying it should not be afrayd all its committed sinnes should not only not be imputed but they shall also turne to the Best as Joseph sayd ye thought to doe mee evill but God entended good thereby thus God in Christ not only forgiveth the by past sinnes to the humble converted Man but he also addeth to him provision for him and his children with Temporall blessing and maintenance and turneth all to the Best as Joseph did to his brethren 7. In the End ‖ ‖ ‖ Gen. 50.24 Joseph desireth an Oath that when he shall dye that they will carry his bones along with them out of Egypt to his fathers which signifieth to us the Oath of God in Paradise that Christ God and Man would come againe to his brethren and stay for Ever with them and be their High Priest and King and nourish them with his power of Love and dwell by and in them as Joseph by his brethren and provide for them as his branches and Members Eternally with his power and sapp Amen 8. This is a briefe summary Exposition of the * * * Genesis first Booke of Moses from a right true Ground and divine Gift which wee have very faithfully imparted in a Co-operating Member-like Love and Care to our Deare fellow Brethren that shall reade and understand this 9. And wee admonish the Reader of this that when he findeth somewhat in any place of our deepe sence to be obscure that he doe not contemne it according to the manner of the Evill world but diligently reade and pray to God who will surely open the doore of his heart so that he will apprehend and be able to make use of it to the profit and salvation of his soule which wee wish to the Reader and hearer in the Love of Christ from the Gift of this Talent in the Ground of the soule and commit him into the Working Meeke Love of JESUS CHRIST Dated 11 September 1623. and then finished Praise the LORD in Sion and praise him all people for his might and power goeth through and is over Heaven and Earth Ha le lu-jah A Brief Abstract of the Sublime Consideration and deep understanding of the Mysterium Magnum Shewing how the visible World is a Streame and Reflexion of the Divine Knowledge and Will and how the Life of Every Creature hath taken its Originall and how the Divine Introitus going in and Exitus Out as to the Creature is EVery sensible and perceptible Life and Beeing or Essence Substance is come ex Mysterio Magno from the Great Mystery as from the streame and reflexion of Divine knowledge in which two things are to be understood viz. the Free will of the Abysse and the Substantiall One in the Will and how these two are a reflexion of the Abysse viz. a ground of the Divine Manifestation also how they are two and yet but one out of which Time and the visible World and all Creatures did flow forth and are become
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
the beginning the power of the working is the circumference and corporal comprehension of the growth and the Scent or smell which proceedeth from the power is the motion or the growing issuing joy-life of the power whereout the flower springeth by which comparition may be seen how the birth of divine power is typified The word Power signifieth the breathing going forth understanding and sensible life as the foundation and fountain of the outflown knowledge of (a) Distinctness Unterscheieidligkeit distinction The word Colours signifieth the subject or object of Power where the distinction and Original of the sensetive life and knowledge is understood whence an Eternal contemplation existeth The word Will signifieth the ebullition or motion in the opened Unitie whereby the Unitie willeth it self into Trinitie as the Nothing into its proper something wherein it hath its Motion and Action The word Delight or Lubet signifieth the effectual sensibility of the Will as the highest ground of original love where the will of the Abyss findeth its self in its (b) Aliquid Etwas something where it yields it self to something as to its sensibilitie in which sensibility it worketh and willeth in its own Tast. The word Science signifieth the effectuall sensible knowledge and understanding in the love-tast the root of the five Senses and the ground of Eternal life thence floweth the Understanding and therein the Eternal Unitie (c) Groundeth planteth it self The word Word signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object The Word is the speaking or breathing of the will out of the power by the understanding It is the driving and forming of the eternal power into an infinitness of Multiplicitie as the Creator of powers out of the sole power in vertue The word Wisedom is the outflown word as an object of the divine knowledge of divine will as essential power of the great love of God from whence all things have received their motion and possibilitie the ground of all the three Principles A Revelation of the unity of God A passive essence of divine Operation the foundation of all humility the Genetrix of all knowledge of Creatures An Eternal domicil of the active love of God and a Ray and breath of the Omnipotent Spirit The word JEHOVAH is the most holy Name of God as the Divine sensual life the only good whereby the Holy Trinity with Glory and Omnipotency is understood the life of the Abyss as of the Unity which chiefly standeth in the only love And therein also is understood the most holy Name JESUS as the egress'd I. is the ground and fountain of the breathing of Gods Unitie and a forming of the understanding For the egress of the Unity leadeth it self with the I into E as in the sight or beholding of a Chaos wherein the Mysterium magnum according to the Divine manner is understood and is a triple breathing of the powers JE is the breathing of the Unitie HO is the breathing of the JE VA is the breathing of the HO and yet is only one breâ—â—hing but maketh a triple egress of the 3. Centers or comprehensions And â—herein is understood how the triple I at last closeth it self in A as in a beginning to Nature Under VA standeth Life signifying 〈◊〉 this threefold breathing is a real life and power Under that standeth Vertue which signifieth the immense Vertue of such a breathing life Now in this Table is rightly understood what God without Nature and Creature is in Trinitie as in a triple breathing of the Unitie in it self where nothing can be said of the place or dimension of his habitation for God is neither here nor there but every where alike as the Abyss is consider'd namely the Eternall Unitie without Nature and Creature and thus is he an active power and essence of Unity But that really such power and vertue is therein may well be understood in the effluence of the world and the Creatures therein generated by the breath of God and there is nothing in the being of this world which beareth not witness thereof if truly considered TETRAGRAMMATON In this Table is also manifested how the holy Name of the Eternall power with the knowledge hereof from Eternity to Eternity bringing it self into properties in Nature to eternal light darkness and how the word of breathing forth brings it self into a subject and how self-will acceptation of properties arise in the subject wherein two Essences are alwayes understood as Gods own effluence and then the properties own acceptation in the free wil in which acceptation another externall kinde of subject is understood whereby the Unity in its Effluence becomes more external and thereby the Eternal love bringeth it self into a sensiblenes and like a fiery flame as in the working of divine Power At the upper end of the Table standeth Dark World and under The first Principle and over-against it standeth Gods Love Light World and below it from the figure 4. to the figure 7. the second Principle which signifieth how the outflown will doth inclose and overshadow it self with acceptation of its own desire In the Eternal is an Eternal light but in the time here on Earth darkness is the ground of Nature and light the ground of the Kingdom of joy the Revelation of God that we may behold his works and our selves and with the self desire bringeth it self into properties and causeth Darkness in which Darkness the egressed one by fire in the Light is revealed and made sensible and is the cause of the Light in which Light Gods love assumeth a fiery operation from the fire of eternal Nature and shineth in fire through the dark painful acceptation even as the light from a Candle or day in the Night whence day and night have their names in Time but in the Eternal there is also an Eternal light and darkness in one another the Darkness is the ground of Nature and the Light is the ground of the joyful Divine Revelation The Dark world as the ground of the properties of self-desire and will is called the first Principle because it is the cause of Divine Revelation according to sensibilitie and also maketh a (a) Own Eâ—gen proper Kingdom in it self as namely painfull torment according to which God calleth himself an Angry Jealous God and a consuming fire And the Light which is revealed in the fire wherein the unity of the divine effluence of Love is understood is called the second Principle as the divine Power-world wherein Gods love is a love-fire and active life as it is written God dwelleth in a Light which no man can approach unto for the power of the unity of God worketh in the Light and is God and the firy quality in the Light is of the eternal Nature wherein the Eternal love of the unity Perceiveth and loveth it self Below the first and second Principles in the 7. spaces stand seven
numbers which signifie the seven properties of the Eternal Nature And under it standeth TINCTUR distributed in the seven spaces which signifieth the Divine Word in the (b) Moderation or mean Temperature or equality of the seven properties wherein the divine powers lie in an equall will action and being as the outflown name of God wherein is understood the great Mysteries of Divine power and operation with the characters of the letters on the left side divided into the seven Properties For the word Tinctur is that separating word from whence flow the seven properties T is the Tau or the opening of the Unitie mâ—nas the cross of the triple I a ground to the breathing I is the effluence from Tau or the egress of the Unity as the cross-Angle of life N is the effluence of the sounding Threefold spirit C is the cutting of the sound where the I as the effluence of Unitie separateth it self again from Darkness and where the (c) Or a willing receiving Annehmligkeit acceptation of the Eternal will breaketh T under the figure 5. is that holy Tau or the opening of Glory in the firy sensibility openeth with * â—ewrenden Liebe firing love as with Gods Kingdom and signifieth the great strength of the Light-Power V is the true Character of the Holy Spirit with three points the two upward signify the Fire and Light and the third downward signifieth the Unity in love as the meekness R with this the holy fire and light is comprehended in an active natural essence for it signifieth the Kingdom as the Throne and hereby is intimated how the holy Name with the outflown will introduceth it self in Mysterium Magnum as into the Eternal mystery whereout (d) Originalis is outspoken existed the visible world The great Mysteries of the Tinctur or the highest ground of Gods Trinitie T is the triple I the Father I is that begotten I JESUS N is the threefold I in Spirit C signifieth CHRIST T in the fift Space is the Father in Christ. U is the Spirit of Christ in the Word which quickneth R is the Royall Throne about which Darknes and Light strive there Satan and Christ stand against one another namely according to the assumption of Satans self-will as an Erronious Spirit and according to the Unity Christ where is understood Love and Anger in one Ground but in a two-fold Revelation Here are understood those that belong to God the other (e) Eâ—â— Shelos darier an diesem Orthe a Lock rather at this place In this Table in the 7. Spaces is the ground of Angels and Soules as that Great Mystery of the change in which lyeth all Possibility Sidewayes after the seven figures the efflux from (f) Monas one into seven is understood The first Principle is to be understood unto the Fire out of which the Light is manifested And from Fire to Essence the Second Principle And downward under every Properâ—ie is understood what kind of Effluence out of every property in the cooperation of other properties doth proceed yet not so to be understood that One propertie alone gives the efflux but all seven afford it though the first Form is predominant therein and retains the higher Regiment As under the figure I. standeth Desire or Comprehending whereby is understood that the Desire is Magnetick and incloseth and darkneth it self which is also the ground of Temporal and Eternal darkness and from that (g) Orig. Drawing in attraction cometh under it Sharpness Austereness and Hardness and is the Original of wrathfulness whence ariseth the Great Eternal Death For this Magnet draweth the Powers into it self and in it self incloseth them so that the working Standeth still and steps into Impotency as under the Number 1. appeareth Under number 2. standeth Science or Drawing which is the second Form to Nature as the motion of the Magnetick attraction from whence the sensibility of Nature existeth and is the ground of all Contraries for Hardness and Motion are Enemies Motion breaketh the hardness again and yet also begetteth Hardness by attraction Thus two Essences have their existence in the desirous out-flown-will of God as the drawing of the Magnetick power giveth Motion and Sensibilitie and the thing attracted affordeth Essence wherein is understood the cause (h) Orig. 10. of Spirit and Body as in the attracting of Sensibilitie is caused the Spirit and in the extracted the body or cause to Corporietie Now if this attraction and Essence be not able to reach the Light of Gods Unity whereby it may be mollified then in it self remaineth onely a Meer Enmitie and is the cause of the torment of Fury and ambition whence existeth self-pleasing and Pride for the will of self-pleasing is a false-will a continuall corruptor of it self and its Essence And in these two Forms Desire and In-drawing in their out-flown Properties is understood Gods Wrath and though they be the ground of the sensible life Yet if the light shineth therein then are they the ground of the Joy-Kingdom as an inward motion of Gods Unitie and a ground of the five Senses whence also the creatural life hath taken its beginning and therein standeth its (k) Consumption Uerteâ—bnus corruption so farr as it loseth the light for it is the Spring of Hellish Anguish as the cause of painfulness and is also the Root of Natural life In the third space standeth the third Form of Nature called Anguish as a spiritual Sulphur-source according to its propertie This taketh its Ground from the first and second Form as from the Magnetick Desire and from the Motion of Drawing where the out-flown Eternal will in that unquietness standeth in Anguish This Anguish is the cause of Natural Will Mind and the Senses and is the Wheel of Life as the cause of the Firing-life for when the out-flown will of Gods Unitie standeth in Anguish then it longeth again after Unity as after Rest and the Unity or Rest longeth after Motion and Revelation for in the Unity there can be no Revelation without Motion and therfore the Divine will freely floweth out of it self and the Divine (l) Luber good pleasure in the out-flown-will bringeth it self into a Desire and Motion unto a sensibility that it may perceive it self and remain two in one Essence as the sensible Divine delight and the cause of sensibility wherein God calleth himself a Loving God according to the sensibilitie of Divine Love-delight and an Angry God according to the cause of sensibility as after the Eternal Nature And thus we understand by Anguish when the divine Light is not revealed therein the Hellish fire and an Eternal despair and Terrour where the Self-will of Nature continually standeth in a dying Torment ever desiring to be released from such a condition which I therefore call the (m) Little lesser Death it is the Eternal dying Death but in the Hardness it is the great still-standing Death This Form if it hath not Light is
Creation What he is become in the fall by the Spirit of Error and What he will be in the new birth through the Spirit of Christ which is a true Essential Image out of the three Principles of the Divine Revelation as from the outflown Word of the Divine will Man according to the Soul is an Eternal Nature of the firing quality as a spark out of the Center from whence the fire existeth If this ground cannot reach into the divine Light then is it a Darkness of the Magnetick attractive desiring power but if he reacheth out of the fire unto the light that his Magnetick desire feeds on the out-flown Unity of Gods Love the ariseth from that fire the good true Spirit even as light shineth out of a Candle These are now two Principles the Soul in the fire of Eternal Nature and the Spirit in the light of Divine Power But the Body is the third Principle as an Essence of the visible world from the Starrs and Elements formed into an Image out of the seven Properties of Nature The Soul hath the seven Properties of the inward Spiritual world N. B. The Difference between the Soul and the Spirit of the Soul which without God is but a dead Image according to Nature But the Spirit of the Soul is without these Properties for it standeth out of Nature in Gods unity but through the Souls firie Nature is manifested in the Soul for it is the true Image of God as an Idea in which God himself worketh and dwelleth so far as the Soul brings her desire into God and submits unto Gods Will if that be not done then is this Idea or Spirit of the Soul dumb and actless not working standing like an Image in a Looking-Glass which soon vanisheth and hath no being as it befell Adam in the Fall But if the Soul submits to God and bringeth its Magnetick hunger into Gods Love the Soul then attracteth divine Essence namely the Essential Wisedom of God then her Idea or Spirit becometh Essential in the Lights power and obtaineth a pious life as being then the true Temple of God wherein Gods Unity is revealed and operative But if the Soul herself with her desire bring in self-love and with her desire turn herself into the seven Properties to try them and feedeth on the vain delights of the seven Properties then she extolls herself and maketh to herself an (a) Evestrum is a continued Astral Influence in the 4. Elements and lâ—kewise an Astral Spirit in Man Evestrum as an Astrall Object which Evestrum presently hungreth after the vanity of the false delight even as it befell Lucifer and Adam where the Evestrum of Lucifer imagined it self into a Phantasie and the Evestrum of Adams Soul into the Animalish Properties of the External world whereby the Soul was poysoned and the Body out of the Earth's Limus was suddenly infected that the Animalish properties awakened in him and longed after Earthly Beastly sustenance as Heat Cold Sharp Bitter How the holy similitâ—â—â— of God in Man becamâ— quenched a monstroâ—â— Image assumed Sweet and Sour and with these Properties introduced it self into a springing fountain of such delights and so with the desire Fed on Good and Evill whereby the Image of God as the Idea became obscure and unactive Thus the true Spirit as the active Idea became dumb and dead even as an Image in a Looking-glass and so was the Soul cut of from God and stood in a Naturall will but Gods will in the Spirit worked work'd no more and the will of the Evestrum as the Opposite Image of the dark eternal world began to work for the holy Genius was changed At the head of this Table standeth TINCTUR divided into the seveâ—â—â— Properties which signifieth the Equalitie of the seven Properties according to the Soul Body that in the first man before the fall the properties or inclination to separation (b) Acceptabilitie Annehmligkeit and Acceptation stood in a like will and all its desires were brought into God Unitie thus were they the true Paradise for the Essential Spirit with the Unity of God was revealed in them who were to work through Gods love in all things But the Devill envied them and with his false Lust deceived the seven Properties of life and perswaded them it would be good for them and they should become wise if the Properties each one according to its kinde would introduce themselves into self-Acceptance then should the Spirit tast and know what was Good and Evill but then it could not subsist in Gods Unity of that he told them nothing But no sooner had they brought themselves in their own lusts than such a strife and contention awakned in them thaâ—â—ll the Properties began to be formed in their self-hood Thus the Unity as the Element was broken or divided and the four Elements strove for predominance whereupon suddenly from without fell in the Inequality as Heat and Cold and the Astral division working in the Body and Gods wrath according to the Dark worlds propertie in the Soul which caused in them according to the Soul Thus was our Nature first corrupted which ground was never before so plainly discovered Horror Anguish Necessity and Eternal despair and in the Body arose Heat Cold Woes Sickness and a Mortal life Thus Gods Image the whole man fell from his Ordinance and became a disguised monster and the awakened Properties presently began to set up their Government with Envying Murthering Raging Tearing and Tormenting Love was changed into Pride and self-love Desire into Covetousness Sensibility into Envy and the lifes fire into wrath Thus was the Hellish foundation in the whole Man revealed and ruled both in Soul Body Now this Hellish Foundation is the Spirit of Errour for which man must have been damned had not the Divine mercy the Serpent-treader aâ— the efflux of Gods love after the fall been presently (c) Origin is in-spoken promised to the New birth in the Holy Name Jesus Which holy Name hath in meer mercy and great humility for mans soul body given it self forth assumed humanity broken the power of the diabolical Spirit of Error killed the lives self-will brought again the Properties into Gods Unity There the true Spirit as the human Idea and Gods Image is renewed again and filled with the Divine Love-Essence And thus the human Soul through Christs Soul and Spirit in that love and divine Essence hath again attain'd an open Gate unto God Thus in this Table is held forth or drawn to the life what Adam hath been what through the Fall he is become and how he is again Redeemed and what is his New-birth out of Christ Spirit And these are delineated in the seven Properties under the Word TINCTUR Souls ground 1 2 3. first Princip Souls Spirit out of God 4 5 6. second Princip the 〈◊〉 7. 〈◊〉 now â—â—â—thly In which Properties the Soul hath its Center and in which the Spirit and in which the Body have their Centers also of which the Reader may further consider for under them stand the seven Dayes of the week intimating that Man is even the same This Table sheweth what Man is internally and externally first according to the good Adam and then according to the corrupted Adam and also what he is again in Christ. Whereby we may understand how Evill and Good is man and whence exist the Propertie of good and evill both in the mind and senses By the word Sathan signifying the Spirit of Errour is not understood a Creaturely-Devill but the Spring or fountain of the Spirit of Error And by the word Christ is understood the New-Man according to the internal in the Spirit of Christ. The other spaces are understood as in the other Tables wherein is understood the cause of mutation FINIS
selfehood cannot now any more take any thing of God 72. But this is the processe which the free-will must goe if it will receive the holy Ens it must winde it selfe out of the Serpents desire out of its selfish selfe and somethingnesse and winde it selfe into Gods mercy and become a deadly mortifying Enemy to the fleshly desire in it selfe it must wholly forsake and depart from the selfe-full desire of the flesh and bring its hunger wholly and onely into the mortification of its selfish somethingnesse desiring and endeavouring continually and willingly to dye to its iniquity and false desire which sticketh in the flesh in the Serpents childe and in Christs Ens arise with a new will 73. This desire which departeth from the Serpents Ens and hungreth after Gods mercy receiveth Christs Ens into it selfe whence a new will is borne which bruiseth the head of the Serpent in the flesh for it is the new-birth out of God in Christ Jesus 74. But if thou wilt say thou canst not desire any good that is not true onely thou sufferest the Serpents will in thy right Eternall Souls will to hold thee and with the Soules will dost play the whore with the Serpents will in the flesh from whence ariseth Gods Election 75. God knoweth the false whorish soul which doth onely woe and wantonnise with the Serpent with the Idol Babell and will still live in the lust and will of the flesh and of the Serpent and yet willeth to be an outwardly Adopted child God should forgive it its sins by an outward Word-speaking but it willeth still to hang and cleave to the wanton Love of the Serpent in its false lust this God chuseth to Judgment 76. For the free-will which was inspired into Adam and which * * * The Soule it hath inherited from Adam hangeth on Lucifer and therefore God Confirmes it unto the Kingdome of darknesse with Lucifer but the Gate of grace standeth yet open unto it this time of the outward life CHAP. XXVII Of Cains and Abels offering and of the false and antichristian Church and also of the true Holy Church A Looking-glasse for the World 1. HEere againe the vaile lyeth before the face of Moses in respect of the Offerings of both these brothers wherefore God willed to have them offer whereas the Reconciliation and Attonement consists only in the earnest will toward Gods mercy in prayer and Supplication to God that a man depart and turn away from his evill will and repent and introduce his Faith and Hope into Gods mercy 2. They must verily needs know wherefore they offered Incense what pleasure and delight God took therein which Moses hath not once so much as mentioned and that from Gods purpose and yet it hath not been hidden to the children of the Saints and also not to Moses but he hath a vaile hanging before his Eyes 3. Israel being for the most part they were evill children and also Idolatrous as soon appeared by making them a Golden Calfe might not know it by reason of the false Magick and we also shall write only to those that are of our Tribe and yet plaine and easie enough to be understood Observe and marke it thus 4. The Soules free-will is as * * * Or subtile thin as a nothing and though it be in its body indeed encompassed with the Something yet it s Amassed or conceived Something is in a false distempered Essence by reason of the Originall of Sin 5. Now if the free-will would approach to God with the desire then it must depart out of its false Something and if it now doth so depart then it is bare and impotent for it is again in the first Nothing for if it will come to God then it must dye to its false selfehood and forsake it and if it forsakes the same then it is barely and meerely as a nothing and so it cannot go work or move if it will shew its might then it must be in Something wherein it doth Imaginate and forme it selfe 6. An example hereof we have in Faith if Faith would effectually worke then it must immasse or Imaginate it selfe into Something wherein it may worke Gods free-will hath conceived or immassed it selfe with the inward Spirituall world and worketh through the same and the inward worlds free-will hath conceived it selfe in the outward world and worketh through the same even so the Soules free-will which also hath its Originall out of the Abysse immasseth it selfe in Something that it might be manifest and thereby be able to move and act in Gods Sight 7. Seeing then Adams Body was out of the limus of the Earth and also out of the limus of the holy heaven which limus of heaven in Adam was now disappeared wherein the free-will had power to immasse or conceive it selfe into an holy forme and act worke pray and Supplicate before God therefore they made burnt-offerings of the fruits of the Earth as Cain he brought of the fruit of the ground Genesis IIII. verses 3 4. and Abel also brought of the firstlings of his flock and these they enkindled with fire 8. But understand a magicall fire as that of Moses for Moses declareth so also God looked graciously upon the offering of Abell and not upon Cains that is they brought offerings before God and the free-will of the soul should earnestly presse with its prayer in to God therefore it would have a o o o Subject or meanes Substance when it would goe out of the humane house of corruption into God that it might work in Something therefore the Imagination of the will did Immasse or Imaginate it selfe through the offering and God enkindled the offering of Abell with the holy fire in the Aym of the Covenant which in the fulnesse of time should again enkindle it self in the Soules fire 9. In this the will of Abels Soul did p p p Fashion or Idea enforme it selfe into an holy Substance and pressed with the desire of the Enformed free soules will before and into Gods free-will and this the will of the Devill and the Serpent could not brook and even this the will of the Serpent and Devill in Cain did well understand that the Aym of the Covenant did open it self in the Holy Fire in Abels desire and prayer 10. And therefore he would kill the Body of Abell according to his earthly limus least such children should be begotten of him and so he might loose his Kingdome in man But God would not enkindle the offering of Cain now Moses maketh a vaile here before it and saith God would not look q q q Or have respect to graciously upon Cains offering 11. The Enkindling of the externall offering was a figure of the internall Spirit for the soules Spirit in the free-will as to the Centre of the light was enkindled with Gods Love-fire and the Imagination of the Body also understand of the heavenly part was inkindled in offering with
of the flesh unconverted and hath turned its eyes onely towards Sodom but with the mouth it is gon out of Sodom and the body is yet at Sodom and looketh with Lots wife onely upon Covetousness and temporall pleasure and will not go with the heart out of Sodom 34. Therefore the Angel of the wonders saith Thou art sifted and * * * Taken or captivated apprehended in the Turba thou art guilty and capable of the Brimstone-fire thy verball hypocrisie in that thou saist that thou art gon out of Babel and Sodom doth not at all avail thee thou art wholly captivated with Lots wife in the three First being thou hungerest onely after the three first and usest the Spirit of Christ onely for an externall covering and wilt not hear in thee what now the Lord speaketh but hearest onely what the Antichrist speaketh in his pride covetousness envy and Anger how thou maist please thy Earthly mortall Idoll Maozim and Mammon viz. Selfe-Love Selfe-Will Selfe-Sence 35. Thou seekest and honourest onely the externall Idoll-God viz. Silver and Gold Copper and the fullness of the Belly to thy Luxurious sumptuous and Stately Sodomiticall pleasure and this Idoll is also sifted for thy sake and is made nigh and far off unto thee and thou understandest not what it meanes thou saist there is no danger and it may well be helped and amended we may contrive it well enough to a good use but thou knowest not what is thereby Signed and signified The most inward figure of Lots wife being turned to a pillar of Salt is this 36. When these two Angels came from Abraham viz. from the Spirit of Christ unto Sodom to Lot and he bowed himselfe before the Lord unto the earth and entreated these Angels to turn in unto him they entered according to the divine property Essentially in unto him in manner as they came in unto Abraham with the Ens of faith even so it was here for it was but one Covenant but in Abraham the Seed to Christs person was named and not in Lot as Moses declareth very sufficiently 37. Lots faith took the Ens from the Angel who brought the same to him from Abrahams faiths Ens for of one viz. of him who did move and manifest himselfe in Abraham they must all be sanctified now Lot by the Administration of the Angel understand formed Angels sent out of the divine property out of Christs Ens and word was sanctified as a * * * Or line of affinity proxime line or branch on the Ens of Abraham 38. And being Lots daughters were capable of this Sanctification and not the mother the mother must go again into the first matter and Lot must copulate with his two daughters in the blessed Seed for they were capable of it and none else in the world for two Potent Generations were to arise from thence viz. the Moabites and the Ammonites A Great people as the Spirit in Moses doth also speak very covertly and hiddenly concerning Lots daughters that the one said unto the other Lo there is not a man on the earth to come in unto us after the manner of men come let us give our father sweet wine to drink and then we will lye with him that so he may not know it and we may preserve Seed of our father for the mother was not capable of this holy Seed being she was captivated and taken in the * * * Or sifting Triall Probation in the Turba 39. Now Reason would object and say wherefore did not the daughters of Lot marry with Abrahams Generation why would they lye with their Father Contrary to the Right and Law of Nature and all Nations Answer This might not be for the Seed of Christ was called in Abraham but now there lay two other lines in the Seed of Christ as neere affinities which should be born of Abrahams faith viz. of Christ As Abrahams faith was born out of JEHOVA out of the Name Jesus so these two lines of Affinity were in the Tree of Wonders which should spring forth from Gods Truth Righteousness and be brought into the Love of Jesus this manifestation the Angels brought unto and into Lot which opening and manifestation did spring forth in Lots Seed 40. But being his two daughters did also stand in this judgement and were apprehended in the same Spirit which opened it selfe in Lot and received also the same properties as their father it must be so and it was so permitted of God that these two sons Ammon and Moab must be born of two Sisters of One Seed for they were to be two Nations proceeding from two Lines of nature yet from one root 41. But in that the Spirit in Moses doth so cover it and saith The two daughters caused their father to drink sweet wine that he did not know what he did and so were gotten with child of their father in the fathers drunkenness which yet seems to be wonderfully strange without Gods work The same is thus to be understood Not that it did not so come to passe it did so come to passe as the Text in Moses declareth but this was a work of the Spirit of God and hereby also he covereth the externall shame 42. For the outward work is onely a shame in Gods sight and also in the sight of all People but the inward work in its figure must be so and it is the true figure that the Man Christ viz. Gods Son should be born through a shame which also was a shame before God but so he took our shame and reproach upon himselfe and hung it as a curse upon the Tree of the Crosse and offered it up unto the righteousness of God so likewise both these lines must be covered with a Shame that they both might be sanctified onely and alone under Christs shame on the Cross and they should not dare to say that they were pure before God and nature for the Scripture saith * * * Rom. 11.32 He hath shutt them up all under Sin that he might have Mercy upon all 43. And that this was truly and certainly a work of God appeares in this that on the same day the mother was turned to a pillar of Salt and Sodom destroyed doubtless with all their housholdstuffe and Goods that yet they that same night they set about this work whereas they continued all night in a Cave of the Mountain by Zoar so that we may well thinke no naturall fleshly instigation did provoke them thereunto 44. But it must be that the father should be drunk that the humane understanding might not do it but that it might be Gods work also that the Soul of Lot might not be Turbated in the Tincture of the Seed with the shame of the daughters it must be don therefore as it were in mans drunkenness and misunderstanding least the Nations should make a Right or Custome thereof for the daughters of Lot were also as t' were drunk in the spirit
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
layd hold of in faith viz. the Soul of Isaac dwelt by the wellspring of the holy Trinity in which the Soul received its light and saw and knew the will of God out of which wellspring the highest love of the Deity did manifest it selfe to the Soul and out of which fountain afterwards in the fullness of time the holy Name Jesus out of Jehova did manifest it selfe and espoused it selfe for a Bride unto the Soul 2. The soul of Isaac dwelt by this fountain of the living and Seing untill the same fountain afterwards did powre forth and open it selfe in the humanity of Christ in the Soul and then afterwards the Soul dwelt in the fountain when it was exalted in Christs person to the right hand of God and then the fountain of God did spring forth through the soul where then it received the divine might as a Prince of God or as an Image or express likeness of God or as a formed word of the voice of God through which voice God was made known and manifest 3. So likewise our Soul when it forsaketh the earthly will of its assumed Selfe and apprehendeth the Ens of Christ in the Covenant and turnes it selfe to God then it dwelleth also by the fountain of the living and Seing that is by Gods Eye which he hath again with Christ manifested and opened in the humanity indeed our soul doth not in this time of the earthly cottage dwell in the wellspring of God as if it did apprehend the well-spring in Selfe but like as the Sun through-shineth the Glass and yet the Glasse is not turned to be Sun but it dwelleth by the Lustre and vertue of the Sun and suffereth the Sun to worke and shine through it even so is the soul in this time 4. And further yet As the Sun doth give its Tincture into the Metalline Ens and the Metalline Ens giveth its desire into the Suns Tincture so that out of them both the fair and pretious Gold is generated so likewise it is to be understood concerning the Soul and the fountain of God the Deity * * * Or dwelleth through the soul. inhabiteth the Soul but the soul comprehends not the same as to its creaturall power but the Eye or light of God with the holy Love-tincture from the lights lustre giveth it selfe into the desire of the Soul Note what the Fiat is 5. For the desire of the Soul is the Fiat which takes the power of the holy Love-tincture into it selfe and makes it essentiall so that the divine tincture proceeding from the desire of the true Love-spring viz. from the fountain of the living and Seing and the soules beleeving desire do become one Essence 6. Understand a spirituall Essence and this same spirituall Essence is the inward new man viz. a new house or habitation of the Soul in which it dwelleth according to the inward heavenly world the name of which Essence is Sophia viz. the Bride of Christ Christs humanity in which the glorious Jacobs-Star of the dear and pretious Name Jesus is a shining light whereby the Soul seeth and knoweth God 7. The Soul is not changed into the Deity viz. into Lahai-roi the fountain of the living and Seeing for it is the Eternall and Temporall natures but the Deity is not natures but the will to nature and manifesteth it selfe through the Soules nature as the fire manifesteth it selfe through the Iron where then the Iron seems as if it were meer fire and yet it keepeth its own nature and the fire also its own and the one doth onely dwell in the other and one is the manifestation of the other The Iron hath no power over the fire onely the fire giveth it selfe to the Iron and the Iron giveth its Ens to the fire and so both are changed in to one and yet remain two Essences so likewise it is to be understood with the Soul and the Deity 8. And as the fiery property is different from the gross Iron and hath another Source so likewise the new spirituall humanity in the Ens of Christ in the divine Love-fire is far another essence then the earthly body albeit the Soul is understood in the fire and in the lights lustre the body of Sophia for the power or vertue of the light is the tincture or the beginning to the new spirituall body which power the Soules beleeving desire taketh and formeth or bringeth it into an Essence that is it makes it essentiall it becomes an essence or spirituall body from the desire which spirituall essence is the Temple of God of which the Scripture speaketh 9. But our Babylon will understand nothing hereof but will be wholly blind therein for shee will not know how Christ is born in the faith in us and how faith comes to essence but she will downright make the halfe-Serpent man to be an assumed and adopted child of Grace and set it in Gods Temple but it avails not shall the Devill sit at the right hand of God in the fountain of the living and Seing he hath been once cast away from thence he shall not any more possesse the same a Beast is not Sophia the Scripture saith * * * Matth. 18.3 Ye must be converted and be born anew as children else yee shall not see God 10. The Soul cannot see God save onely in its new-born Image onely through and in virgin Sophia in Jacobs-Star viz. in the Name of Jesus it Seeth in Jehova in the wellspring of the life of God it is not its selfe this very fountain it giveth onely the fire to the manifestation of this fountain but the fountain is understood in the light viz. in the meekness of the light 11. Now the soules magick fire-source could not so be enkindled that a shining lustre of a light might arise in the Soules fire if the divine Love-desire viz. the Love-Ens had not given it selfe into the Soules fire the Ens of Christ out of the divine Love giveth it selfe into the Soules fire-Source which the soules fire eateth into its fiery Essence and thereupon the life of the wrathfullness dyeth and the fair pretious light is thence generated for here Christ ariseth out of the consuming fire of the Fathers property according to his anger from death out of the fire of another life here the magicall Soules fire becomes the pretious Sophia's Bridegroom and here are man and wife viz. both Tinctures of the fire and of the light become one person viz. an Angel of God 12. Here Lucifer looseth his throne and the Serpent his viprous Seed and Christ sitteth at the right hand of God in man and man then dwelleth truly by the fountain of the living and seing and this is that which the spirit of Moses setts forth by this figure concerning Isaacs habitation if we would but once become Seing and forsake the meer husk and know our selves aright not according to the earthly Beast but according to the inward spirituall heavenly
* * * Or quenched putt out among them untill they at last also ‖ ‖ ‖ Esdras wrote the Book of the Law and Histories again after they were lost lost the Book of the Law with the holy Histories and Esdras wrote for them again the figure and History in the spirit of God and that very short brief and exactly according to the spirituall figure in which they were more blind then seing as to this day their eyes are blinded and that because they abused the knowledge of the true God and served the nature of this world and honored their Evill will above God therefore also God hath withdrawn himselfe from them with his Mysteries and hath suffered them to run up and downe as children full of ignorance with the figure untill the Gentiles time in the manifestation of Grace in which they also have onely abused the time of Grace and the open Seal in their evill nature doth also come to its end and limitt and then the figure shall be fully manifest in the * * * Substantially Declaring the very thing it selfe unclothing it of its figures and parables Essence ‖ ‖ ‖ Mat 24.14 for a witness to all Nations and after that the Judgement 53. And the spirit of Moses saith further * * * Gen. 25.27 Jacob was a plain man and dwelt in tents and Rebecca loved Jacob Reason understands this figure of a woman-like motherly naturall love but the spirit hath not written this figure for that for Rebecca pressed earnestly that Jacob might receive the blessing of Abraham and Isaac she loved Jacob as to his Originall which although she might not so well understand externally and rationally yet the spirit in the Covenant understood it in her which moved her also to bear such a Love towards Jacob for there was also a conjunction between the Mother and Son 54. For Rebecca was shutt up and barren but when Isaac did bring his prayer and earnest desire to God for her then the Ens in the Covenant gave it selfe into his faith in his desire and so forth in the opening of Rebecca into the Conception for herewith also the barren or shutt up mother was opened so that her fruit viz. Jacob and shee came into one degree of nature and received one and the same Love from Isaacs desire for the Ens of faith was conceived in the Tincture of Venus in Rebecca and as it is said of Mary Christs mother after the humanity that * she was blessed among all women so also Rebecca did here receive the blessing from the divine Ens indeed not in the high degree as Mary but yet according to the property of the Covenant and hence it was that the love of the Covenant was manifest in her as the Ens of faith was also in Jacob wherein the Love of God burned so that shee loved Jacob more then Esau for the Love-desire in the Mother and Son was from one Originall and therefore her desire inclined it selfe more towards Jacob then Esau and also because that the heavenly holy matrix disappeared in Adam was moved in her Image disappeared or dead as to the heavenly worlds Essence which matrix afterwards was wholly opened in Mary now this matrix did long to receive the Ens of Christ which was manifest in Jacob which first was to be effected in Mary and yet the spirit in the Covenant did take its Love-sport and delight herewith 55. But that the spirit of Moses saith Jacob was a plain honest man and remained in Tents he understands thereby that the true Jacob in the Ens of faith remained in the Tents of the outward nature that the Ens of faith remained in his nature which is onely a Tent thereto that he did not give himselfe wholly to the Tent as Adam did but he remained therein in his principle till God in the fullness of time brought him forth in Christs humanity through the Tents of nature CHAP. LIII How Esau contemned his birth-right and sold it for a Mess of Lentil-Pottage what we are to understand by this figure WHen the spirit of Moses had set down the birth of Esau and Jacob Gen. XXV vers 29. he proceeds to relate presently how the naturall Adamicall man would but little or nothing regard this High gift in the Covenant and would onely seek after the Belly-filling of the earthly life as Esau who gave his birth-right for Pottage of Lentil that he might but serve his belly The figure of Moses stands thus 2. And Jacob sod Pottage and Esau came from the field and he was faint Gen. 25.29 to the 34. and Esau said to Jacob feed me I pray thee with that same red Pottage for I am faint and hence his name was called Edom but Jacob said Sell mee this day thy birth-right and Esau answered Lo I must even dye and what profit will this birth-right be to mee And Jacob said swear to me this day and he sware unto him and so he sold his birth-right to Jacob then Jacob gave Esau bread and pottage of Lentils and he did eat and drink and rose up and went his way thus Esau despised his birth-right This figure externally hath but a plain and child-like semblance but yet it is a figure of the greatest mysteries for Esau betokens the first power of the naturall created Adam and Jacob betokens the power of the other Adam Christ thus doth the spirit here play with the figure 3. For Adams nature came from the field and was faint and longed to eat of the Pottage which Jacob had Adam was a Limus of the earth and a Limus of heaven but being he dyed to the Limus of heaven the earthly nature had wearied him in its strife and in this figure of faint Adam â—sau stood here 4. The red Lentil pottage which Jacob had after which the faint Adam in Esau longed was the Ens of faith viz. the Ens of Christ the Adamicall nature in Esau in its Anguish and toilsome labour in its corruption and misery longed after this Pottage which was in Jacob yet the Earthly nature of Esau understood it not but the Soules nature which also longed after Christs Ens which was strange or a far off hidden to Reason 5. Esaus soulish nature said in its Longing to Jacob let me I pray thee tast of the red pottage for I am weary and faint by reason of the Driver or fomenter of the Anxious birth and from this longing or lust he was called EDOM which signifieth in the compaction of the word in the formation of the Tongue of Sence as much as a dipping or immersing of the captivate Angelicall property into the pottage as if there the Soules longing or lubet in which the Angels Character did yet stand although captivated did dip or plunge it selfe with the desire into the holy Ens and would take the holy Ens in the divine Pottage viz. the heavenly essentiality into the lust of
†††Matth. 27.5 Judas must first in his falshood and Treachery in the old Adam with sorrow for his committed sinne hang himselfe and as to his owne ability despaire and dye and then will Benjamin viz. the new Creature in Christ first be borne and * * * Acts 1.26 Mathias viz. the first Created Adam be Elected an Apostle 25. For Mathias was indeed borne before the Passion of Christ and was with Christ but he was then first an Apostle when Christ in him was dead from sinne and Judas had hanged himselfe thus also the Adamicall Man which shall be an Apostle or Christian is indeed borne aforehand before Christ suffereth in him but Christ must first arise from the Dead in him and Judas viz. the Serpents will must hang himselfe and dye to his owne evill will in the Death of Christ and then first is the ‖ ‖ ‖ Adams Man a Christ. Adamicall Man a Christian It is not the Historicall Man by an imputed Grace wherein Judas still liveth under the Purple Mantle of Christ that is a Christian as Babell playeth finely under the vayle concerning the virginity of her Daughter Dinah that the faire dainty Damsell may play the whore and finely sleepe with her Pandor Judas and lye with her Lovers in the Bed of Fornication 26. Great things are prefigured in this Text for the Text sayth †††Gen 35.17 18. When shee was in sore Labour in the Birth of Benjamin the Midwife sayd to her Feare not for thou shalt have this sonne also But her soule being ready to depart that shee must die shee called him Benoni that is shee looked upon the inward ground upon the New Birth what he would be in Christ and regarded not the Name of the outward Creature 27. For Benoni is altogether a Spirituall Name after an Angelicall kinde and manner for shee sayd in Spirit when the Midwife comforted her concerning it that shee should have this sonne also I have him no more in the world the outward passeth away and it pointeth at the Angelicall New Name * * * Gen. 35.18 but his Father called him Benjamin as with the Name of this world that he should represent how a Christian must be borne under the Crosse of Christ in smart paine at which also his Mother looked as if shee should say through smart paine and sorrow wee come to Life as this sonne of my smart and sorrow 28. Then sayth the Spirit †††Gen. 35.19 20. Thus Rachel dyed and was buried in the way towards Ephrath which is now called Bethlehem And Jacob set up a Pillar upon her Grave and that is the Pillar of Rachels Grave unto this Day This is a secret mysticall Figure that Rachel dyed and is buried at the Citie Bethlehem and it signifieth that shee shall there rise againe through the Birth of Christ for Christ should there be borne 29. And it is signified that when wee shall flie to Bethlehem to the Birth of Christ then shall Benjamin viz. the New spirituall Man be borne of Rachell viz. of the Mother of the Old Adamicall Man in the Spirit of Christ and then presently will the Mother yeeld up her birth-right to the Spirit of Christ and die to her right of Nature and then will the Spirituall Eternall Birth begin and Eve passe away for there Jacob setteth up the Grave-stone or Pillar and the Spirit sayth it is her Grave-stone unto this Day to signifie that it poynteth at the future and that this Grave-stone should continue and Christ be borne there where Rachel died 30. In this Historie of the Acts of Jacob wee see cleerly that the Spirit hath in this description a figure under which it signifieth For Rachel was big with Benjamin when Jacob departed from Laban when * * * Gen. 31·34 35. shee sat upon the Idol-Gods when her Father sought for them and shee sayd it is with mee after the manner of Women so that I cannot rise up before thee But now the Text relateth how Jacob first pitched his Tents before Sichem and dwelt there and afterwards went first to Bethel and then Rachel brought forth so that it appeareth that the Spirit speaketh wholly in the figure for the Acts doe all follow very Orderly one after another in the figure of Christ as it hath come to passe with Christ which ought well to be Observed 31. The Spirit of Moses sayth further * * * Gen. 35.20 21 22. And Israel went forth and spread his Tents on the otherside of the Tower of Edar And it came to passe when Israell dwelt in that Land that Reuben went and slept with Bilha his Fathers Concubine and it came before Israel What manner of figure is this which is very deeply hidden but the Circumstances make it as cleare as the Sun 32. Israel went on the other side of the Great Babylonicall Towre and dwelt there with the Children of that People which may well be a pretty way from Ephrath Bethlehem but the Spirit hath heere its figure under which it signifieth that is when Jacob had taken away the strange Gods from his people and also their Ear-rings and buried them and built the Altar of the Lord Converting to God and were sitting in Rest and Ease then the naturall fleshly Man turned againe to the Lust of the children of Babel even as the Text sayth 33. Jacob went and dwelt there and then Reuben lay with his fathers Concubine viz. with Bilha Rachels handmayd the Mother of Dan and Naphthali and committed * * * Blutschande Incest which was worse then that of Sichem with Dinah but the Spirit hath thus with this action presented a figure pointing at the future how it would come to passe how Israel would turne away from the Divine Ordinance from the Altar of their God and mixe their fathers Worship and service of God with Naturall whoredome viz. with heathenish Sacrificing to Idolls as is to be seene by Jeroboam and the Spirit signifieth thereby that the first Adamicall Man would have onely fleshly desires and Lusts. 34. For Reuben was the first sonne of Jacob by Lea viz. by her of whom also sprang the Line of Christ to signifie that every one that would be called Jewes or Christians and are Generated out of those stocks would forsake God and lye with their fathers Concubines viz. commit fornication with the Idolatry humane Inventions and bablings of the Pharisees and Scribes and with their Lawes and Cannons and forget the Truth of God and of his Commandements in their Hearts and †††Einbilden make to themselves Images of these imprint those whoredomes in their Hearts Lusts. 35. For Reuben was indeed Jacobs first sonne as Adam also was the first Man but the Line of Christ was not manifested in Reuben as also not in Adam but it was manifested in Abel and in Judah and as Adam in Spiritu Mundi in the spirit of the
world committed adultery with Gods Concubine through whom * * * God he bringeth forth his fruit and gave up himselfe to the Woman viz. to the Mother of the Outward Nature and lay with her and committed whoredome with her and defiled the holy heavenly Marriage-bed of Chastity thus also stood this figure of Reuben with his Fathers Concubine pourtrayed before the figure of Christ for Christ should bring this Adamicall whoredome into the heavenly marriage-Bed againe and cover the Incest of Man and therefore it is heere prefigured together with the figure of Rachel viz. with the New Regeneration The figure of Christendom †††Or is thâ—â— to be understood stands thus 36. This Concubine in Christendom signifieth nothing else but the * * * Or Temples built with Materialls Stone Churches which are indeed Gods Concubine wherein his Word and Testaments are handled in which God generateth his children in which a Man should work together with God and turne his heart to God But Reuben viz. the Adamicall Man forsakth God and committeth fornication and whoredom with the Stone Churches and hath embraced her in his Armes of Love and goeth in unto her and playeth the hypocrite with her and thinketh it is enough if he doe but goe thither and heare Sermons Preached and make use of Absolution and the Sacraments and beleeve that all is true which is there taught and comforts himself with this that he goes cheerfully willingly and constantly thither esteems that for right good and approveth and assenteth to all that is there performed thus covering himself with the purple Mantle of Christ and goeth out of the Church just as he entered in and goes twenty or thirty yeares together and so to his very End and committeth whoredome with the Churches and thinketh he doth God good service when he appeares there among others sitting and hearing the Preachers Sermons and when he cometh forth knoweth nothing of what hath been don there 37. Also in that Auditory he had his heart at Home or about his trade and busines or casteth his Eyes upon the Beauty of faire Women and Men and upon their brave cloathes and fine fashions of Pride and filleth his heart with Imaginations of Lascivious Lust and broadly commits whoredome with these or in these Concubines the Churches 38. And that which is yet more when the Preacher often reproveth sins abhominations and often indeed out of passion soweth Thornes that is catched up presently and he tickleth himselfe the whole weeke therewith and contriveth how to finde fault with and Censure others and to backbite and blemish them how they may scoffe at people and gall them with cutting and stinging words pricking like Thistles and Thornes and holds that for the best of what he hath heard and so setteth this Lucifer in the place of God and constantly committeth fornication in the whoredome viz. in the burning Lust of these Concubines 39. And the greatest whoredome of all in this Concubine is this that Men so quite take their hearts off from God and set them upon the Ministers of these Concubines and commit whoredom with them and honour them with presents and Gifts so that they many times in their Encomiums praise evill malicious proud wicked covetous people who doe but squeese the miserable and oppresse them with power and authority they make great Epitaphes and Elogies and give them high and stately Titles with high respect and reverence ascribing to them great devotion with the feare and love of God and doe highly advance their †††Or Pedegree Genealogy and Stock and so set up the trade of Juggling for money as a common Juggler so reproach the Concubine of God viz. the Church with hypocrisie and lyes Of this it is rightly sayd Reuben is climbed up to his fathers Concubine and hath committed whoredom with her for they are they that dwell by this Concubine and are her Curates and Bishops or Overseers but they fill this Concubine full of their false fleshly seed and generate Bastards in Gods Concubine that so the false lust of the flesh may wholly bring their heart into her and thinke it availeth before God and is very right their sinnes are thus covered by the venome and poyson of money and this hypocrisie filleth their Imagination so that they think they are better then others and live thus in such proud lofty thoughts continually in such Church whoredom 40. And thus Ruben begets of his Fathers Concubine the Churches a Company of Bastards proud stately boasting covetous people which defile the poore Mother of the Humility and simplicity of JESUS CHRIST viz. the Line of Christ which lyeth hid in this Concubine and shall be generated and manifested and cast the whoredome upon her and thus Gods Concubine viz. the Church is made to be a whore and so very much deflowred that her reproach is come before Israel viz. before the Eyes of all the Children of God who cry fie upon her and accompt her for an uncleane deflowred whore wherein such whoredome as also all pomp pride and pagintry is exercised that the Devill with the Imagination and false Lust doth more teach and governe in such Lust then the Spirit of Christ and it is more a proud whore and a darke valley and Dungeon then a Temple of JESUS CHRIST 41. And that which is yet more abominable many very vaine affectations scornings and derisions are therein managed and taught where for an Opinions sake which every one frames to himselfe they disgrace and persecute one another and cry out against one another for Hereticks and sow abroad such poyson and venome in this Concubine the Church whereby simplicity is seduced and such poyson of defamation riseth up and groweth in their hearts that in the Churches nothing but contention disputation scorne and blasphemy is exercised and taught that one brother despiseth the other calleth him heretick and damneth him to Hell-fire for an Opinions sake whereby all Love Truth Unity and Concord is vanished 42. The Grossest Impudence at which the Heavens and the Elements at present stand amazed which is practised in this Concubine is this that Men take the writings of the Holy children of God viz. of the Prophets and Apostles and their Successours and make use of them falsly putting them on for a Cloake to cover such whoredome corrupting and embittering them and making meere Sects and Swarmes of Schismes of them and thereby reproach slander and persecute one another giving thereby cause of Warrs and Bloudshed and so they make a meere impudent whore of the Bible wherewith every one exerciseth and manageth their whoredome and sucketh Opinions out of it and therewith dispise the Opinion of another and scorneth and condemneth it and yet take all their matters out of the Bible thus they make their fathers Concubine viz. the holy Prophets Apostles all whores and falsly commit whoredome with them practise impudence unchastity and pride
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
thus speaketh and why it sets downe such Types and Images and consider what this signifieth that the Holy Ghost in all the figures of Christ alwayes sets the youngest before the Eldest begin at Cain and Abell and goe quite through and then you will come to Rest and your Strife hath an End 30. The Time of Strife is at an End Ephraim shall rule over Manasseh if you doe not so then will the Sun dazle and blinde you with its rising that ye must for Ever be blinde Ye would verily see with the Eye of the Kingdome of Nature and yet ye contemne the Eye of Grace but Ephraim attaineth the Naturall right of the first Birth why will ye Strive against your father Jacob as if he did not rightly blesse for ye set Manasseh before and Ephraim following behinde it is made manifest before the Eyes of the Most high who hath set Ephraim formost againe the kingdome of Nature in humane selfe should be the Servant and that ye would not but the purpose of the Most high goeth forward and ye are all therefore like to goe to the Ground there is no preventing of it more 31. Now when Jacob had blessed Joseph and his sonnes then he represented a very secret Type or Image of Christendome upon Earth for thus sayth Moses * * * Gen. 48.21 22. And Israell sayd to Joseph behold I dye and God will be with you and will bring you againe into the Land of your fathers I have given thee a peece of Land beyond thy brethren that I tooke with my sword and with my Bow out of the hand of the Amorites 32. Although there may well be an outward figure heerein which indeed is alwayes so yet this is much more an inward figure of Christendome for what could Jacob give away of that which he had not in his possession he had not Sichem in possession as the Glosses upon this Text will have it expounded which looke only at some outward thing so he could not give it severally to Joseph for Joseph dwelt not there but he and all his children and childrens children dyed in Egypt 33. Besides Jacob sayd he had taken it with his sword and with his Bow out of the hand of the Amorites which is no whâ—re to be shewen and yet may well be outwardly done so seeing he sayth he hath given it to Joseph as to the Type of Christendom and tooke it with the sword therefore it is a figure and secret Speech 34. For Jacob sayth behold I die and ye shall come againe into this Land God will bring you thereinto this first pointeth at Christ who should come out of Jacobs Covenant which God had in him when that should die according to our humanity then would God bring Israel againe into the Land of Gods Covenant and the Covenant hath a peece of Land in this world that at all times would be a dwelling for Christendom upon Earth although that peece of Land would be often turned with Manasseh and Ephraim from one place to another 35. That same peece of Land or Christian Habitation hath Christ taken with his Bow and sword of the Spirit and subdued the Princes of this world in his victory that Christendom should have this at all times upon Earth whereby then we see that Christendom should have the smallest victory upon Earth so that its Kingdome is like a remaining overplus peece of Land that so the Name of Christ might therein be outwardly knowne and acknowledged 36. Further it is the Most Excellent figure concerning Israell which with Jacob that is with the rising of the Kingdome of Christ would die that is the Jewish Politie and Government would be suppressed but God would in the last time bring them into this Land viz. into the true Covenant in Christ for he hath reserved this peece of Land before-hand that they should possesse the same againe which Babell beleeveth not but their time is neere for the fullnes of the Heathens is at an End CHAP. LXXVI How Jacob called all his Sonnes before his End and signified and prophesied to them how their Generations would rise up and what each of their State and Condition would be whereby he Expressed the Roote of Abrahams Tree together with its Branches and fruit What the State and Office of each of them would be and how they would behave themselves and how Christ would be borne of the Stock of Judah also how long their Kingdome would continue under the Law Genesis 49. from the first to the 12 th verse Gen XLIX 1 2. 1. MOses sayth And Jacob called his sonnes and sayd Gather your selves together that I may make knowne unto you what will happen to you in the future Times come together and hearken ye children of Jacob and heare your father Israell In this Chapter lyeth the whole understanding and knowledge how it would goe with the children of Israell in the future time under the Law as also afterwards with Christendom for in this Chapter the Spirit hath expressed and figuratively represented the tree of Israell with its Branches twiggs and fruit both according to the Kingdome of Nature and according to the Kingdome of Grace and under that signifieth concerning all States Conditions Orders and Offices among both Jewes and Christians especially the Antichristian Kingdome among Jewes and Christians is powerfully prefigured under it whence it ariseth and how it must fall to the ground againe and yet would continue a long time even till the Manifestation or Revelation of Jesus Christ. 2. For Israell heere under this Exposition declareth concerning the whole Adamicall tree how it was good in the beginning and how it perished also how it would be helped againe and how the Kingdome of Nature would outwardly Governe in Gods wrath and yet the Kingdome of Grace co-operate through the wrath whereby the naturall Evill Man would outwardly seeme as if he would serve God and minister to him but would onely be a false flattery and shew of Hypocrisie so long till Christ would break forth out of Gods Covenant and destroy Sathans hypocriticall Kingdome 3. And he beginneth at Reuben viz. from the first power of the humane Life and reacheth to Benjamin the last under whom Christendom is powerfully prefigured and what its properties would be so also are the times and Ages of the World powerfully pourtrayed under it If the reader will Observe it and gather the sence thereof then he will finde our Exposition in the true and right Ground I. The Testament of Reuben 4. Hee began at Reuben and sayd Reuben my first sonne Gen. 49.3 4. thou art my power and vertue and my first might and strength the chiefest in the sacrifice and the Chiefest in the Kingdome and Government he was vaine and fickle therein as water thou shalt not be the Chiefest thou didst climbe up into thy fathers Couch and there hast defiled my bed with thy climing up In the Figure it standeth thus 5. The Spirit