shall be so in eternity the same shall arise at the Last day and be proved through the fire of God where it shall be made very pure as a christall in which the Angel viz. Gods right Image shall dwell in which Angelicall Image God is primely manifest and thence shineth through the Beast as the Sun through a cristall this now is the signification of this Tender and good Calf which was dressed for this Meal and shews that the outward man according to his right Image created in Adam out of the Limus of the earth shall be brought upon Gods Table 22. But that Abraham saith He gave it to the young man to dresse that is the Servant doth betoken that this heavenly Beast-man is the instrument of the Angelicall man who is prepared to be a servant of this Angels Image 23. And Abraham took Butter and Milk also and set it all before these three men and came before them under the Tree and they did eat When Christ hath fed his people with his Body and Bloud and even while he feeds them he cometh in his power in his children before the holy Trinity and waiteth in his children upon these three men and giveth them from this prepared food wherewith he feedeth his children Praise and spirituall food 24. These three men viz. the holy Trinity do eat these holy spirituall meats out of the power of Christs Body for mans will giveth it selfe wholly peculiarly and fully to these three men for a food of praise with an holy voyce and prayer of Thankesgiving and this voyce of praise eateth the power of God into it selfe in manner as a man willingly eateth the tune harmony or pleasant air of a delightfull musick into his hearing and is therein merry and pleasant even so God doth awaken or manifest himselfe in his power in his word of hearing or divine Sence with mans pure humble voyce or melody of praise 25. For thereunto God hath created Angells and Men viz. to his own joy and know that we speak from the true ground and not from conjecture or * * * Or Parables Similitudes but from the Open Seal of God as we really see do but understand it aright 26. And now when God had delighted and fed himselfe with Abraham in the heavenly Ens which he would by the opening of the living word in the Seed of the Woman being also the heavenly Ens manifest and introduce into the Ens of the Covenant and had sported in the Ens of Abrahams faith viz. in the power of the praise of Abraham viz. in his humility then God asked after Sarah whom he well knew but Sarah knew him not that even the Lord should be in such a form then he said to Abraham Where is thy wife Sarah that is she was not yet in this Play untill she had received Abrahams Ens of faith and then this Play would awaken it selfe in her therefore she laughed at this for she knew not the Mysteries they did at present onely manifest themselves in Abrahams spirit where the Ens of Faith lay and he said She is in the Tent that is 27. She is in the humane Tent covered with the Earthly Tent that she doth not see who now is with me and the Lord said I will come again to thee * * * Ger. So. signifies As or If. As I live and lo Sarah thy wife shall have a Son that is I will come again to thee with the motion of thy Seed and when Sarah shall conceive then I will open and unloose her in her shut up Seed and come into thy Seed that is move for to come signifieth to move when God cometh then he moveth man and cometh or goeth in and with man 28. But that he saith As I live this is spoken after an essentiall manner for God told him how he would come not before him as at this time he did but * * * Or If. As that is as the lightfull influence and power of the Sun giveth it self into a fruit which when it cometh doth not step neer to the fruit but * * * Or If. As that is it penetrates essentially with the As into it for As is as much as thus I will see into it or open my Love-aspect in the Ens of its life * * * Or If. As I live hereby we are not to understand as if he had said if I yet live but he would live in the As he would come in the As viz. Essentially and not figuratively and typically as at this time he did 29. For when God cometh then he comes no otherwise then * * * Or If. As that is like the Sun-shine into the fruit this is understood in the Language of nature Essentially with emphaticall excellency for if God speaketh of his own Comming then he speaketh onely essentially in nature and manner of the uncompacted tongue of Sence 30. And Sarah laughed at this shee thought that shee should bring forth a Son from Abrahams lust onely from the humane cohabitation in the concupiscence of the flesh therefore shee said Shall I now I and my Lord are both old take pleasure the beastiall worlds-worlds-spirit laughed at its youth in that it was now weak and should now again become youthfull and thought with it selfe this were a sport if thou couldest As if one should tell an old man thou shalt become young again and receive such a desire and lust as when thou wert young at this nature would laugh and think yes indeed would that were true as if doubt and hope were coupled together thus it was also with Sarah for the world-spirit understands not the mysteries of God it is before God onely as a beast and being the world-spirit did now hear that it should so come to passe then it thought thou shalt be the work-master oh that thou couldest thou wouldst very fain and laughed at it selfe that it should become young again 31. The naturall man understands even as much of God as a beast when it sees the Hay then it thinks now there is somewhat for me to eat but if it sees nothing then it hopeth for it out of Custome but Sarah had now hoped untill shee was ninety yeares old and thought it to be very wonderfull that God would do somewhat unto her above the ordinary and usuall course of nature and Imagined it unto her selfe after the manner of humane pleasure 32. But the Lord said Wherefore did Sarah laugh at it and she was afraid and said I laughed not but the Lord said it is not so thou didst laugh should any thing be too impossible for the Lord to do Here is the Type of Eve when shee had turned her vain curiosity into Selfe lust to eat of the forbidden tree and God afterward asked her Wherefore shee had don so shee denied also her own lust and laid it upon the Serpent 33. And being that now God had here alluded with Abraham concerning
Principle hath an Eternall beginning and the outward a temporall each hath its birth in it selfe but the Eternall Speaking Word ruleth through and over all yet it can neither be apprehended or Conceived either by the Spirituall or externall world that it should stand still but it worketh from Eternity to Eternity and its p p p Or operate Worke is Conceived for it is the Formed Word and the working Word is its life and incomprehensible for it is without all Essence as a bare understanding onely or a Power that q q q Or worketh it selfe out in the Essence bringeth it selfe into Essence 11. In the inward Spirituall world the Word conceiveth it selfe into a Spirituall Essence as one onely Element wherein the foure lie hid but when God viz. the Word moved this one Element then the hidden Properties did manifest themselves as there are foure Elements CHAP. III. How out of the Eternall Good an Evill is come to be which in the Good r r r Or 〈◊〉 had no beginning to the Evill and of the Originall of the Dark World or Hell wherein the Devills dwell 1. NOw then being Light and darknesse moreover Paine and Source are seen in the outward world and yet all Originally proceed from the Eternall Mystery viz. from the inward Spirituall world and the inward Spirituall world proceedeth out of the Eternall Generating and Speaking Word thereupon we are to consider how out of the Eternall Good an Evill is come to be which in the Good hath no beginning to the Evill whence Darknesse Paine and Source arise and then from whence a lustre or light ariseth in the Darknesse 2. For we cannot say that the Eternall Light or the Eternall Darknesse is created otherwise they should be in a Time and a Comprehensive beginning and of this they are devoid for they are concomitant in the Generation yet not in the * * * Note wisdome or Generation of the Word of the Deity but they take their Originall in the Desire of the Speaking Word 3. For in the Eternall Speaking Word which is s s s 〈…〉 without devoid of all nature or beginning is onely the Divine understanding or Sound there is neither Darknesse nor Light neither thick nor thin neither Joy nor Sorrow moreover no Sensibility or t t t Finding 〈◊〉 apprehensio◠Perceivancy but it is barely a Power of the understanding in one Source Will and Dominion there is neither friend nor foe unto it for it is the onely Good and nothing else 4. Seeing then this Eternall good cannot be an unsensible Essence for so it were not manifest to it self it introduceth it self in it selfe into a Lubet to behold and see what it selfe is in which Lubet is the wisdome and then the Lubet thus Seeing what it selfe is it bringeth it selfe into a desire to finde out and feele what it selfe is viz. to a Sensible Perceivance of the Smell and Taste of the Colours Powers and Vertue and yet no perceivancy could arise in the free spirituall Lubet if it brought not it selfe into a desire like a Hunger 5. For the Nothing hungreth after the Something and the hunger is a desire viz. the First Verbum Fiat or Creating Power for the Desire hath nothing that it is able to make or Conceive it conceiveth it selfe and impresseth it selfe it Coagulateth it selfe it draweth it selfe into it selfe and comprehends it selfe and bringeth it selfe from Abysse into Bysse and overshadoweth it selfe with its Magneticall attraction so that the Nothing is filled and yet remaines as a Nothing it is onely a Property viz. a darknesse this is the Eternall Originall of the darknesse for where there is a Property there is already Something and the Something is not as the Nothing it u u u Or causeth Darknesse yeeldeth obscurity unlesse something else viz. a Lustre doth fill it and then t is Light and yet it remaineth a Darkness in the Property 6. In this Coagulation or Impression or Desire or Hunger by any of which I might expresse it to the understanding I say in this Compaction or Comprehensive Complication we are to understand two things 1. The free Lubet which is the Wisdome Power and Vertue of the Colours and 2. The Desire of the free Lubet in it selfe for the free Lubet viz. the wisdome is no Property but it is free from all inclination and is one with God but the Desire is a Property now the desire ariseth from the Lubet therefore the desire doth conceive and comprehend the free Lubet all along in the Compaction in the Impression and bringeth it also into feeling and finding 7. And understand us aright and punctually here the desire ariseth out of the Will to the free Lubet and maketh it selfe out of the free Lubet and bringeth it selfe into a desire for the desire is the Fathers Property and the free Lubet viz. the wisdome is the Sons Property albeit God being he is x x x Or One. a Spirit is not called Father or Son in this place untill the manifestation through the Fire in the Light and there he is called Father and Son but I set it down by reason of the birth of nature for a better understanding of the true Ground that man might understand to what Person in the Deity Nature and to what the Power in nature is to be ascribed The Center of the Eternall Nature how the will of the Abysse bringeth it selfe into Nature and Forme 8. THe Desire proceeding from the will of the Abysse is the first Forme and it is the Fiat or let there Bee and the Power of the free Lubet is God who Governeth the Fiat and both together are named Verbum Fiat that is the Eternall Word which Createth where Nothing is and is the Originall of Nature and all Beeings 9. ♄ ♄ ♄ Saturnus The first Property of the Desire is Astringent Harsh Eargerly-impressing Conceiving it selfe Overshadowing it selfe and it maketh first the Great Darknesse of the Abysse Secondly it maketh it selfe Substantiall in a Spirituall manner wholly rough harsh hard and thick and it is a Cause of coldnesse and all keenesse and sharpnesse also of all whatsoever is called Essence and it is the beginning of Perceivancy wherein the free Lubet doth finde and perceive it selfe and introduceth the Contemplation of it selfe but the desire in it selfe bringeth it selfe thereby into Paine and Source Yet the free Lubet doth onely so receive finding or Perceivancy 10. ☿ ☿ ☿ Mercurius The Second Forme or Property is the Constringency or attraction of the Desire that is a Compunction Stirring or Motion for each desire is attractive and constringent and it is the beginning of Motion Stirring and Life and the true Originall of the Mercuriall life of the Painfull or tormenting Source for here ariseth the first enmity between the Astringency or hardnesse and the Compunction or Sting of Stirring for the Desire maketh hard thick and congealeth as
the cold stiffneth and freezeth the water thus the Astringency is a meere raw coldnesse and the Compunction viz. the Attraction is yet brought forth with the impression or close constringent Desire 11. It is even here as Father and Son the Father would be still and hard and the Compunction viz. his Son stirreth in the Father and causeth unquietnesse and this the Father viz. the Astringency cannot endure and therefore he attracteth the more eagerly and earnestly in the Desire to hold refraine and keep under the disobedient Son whereby the Son groweth onely more strong in the y y y Or Sting Compunction and this is the true ground and cause of Sense which in the Free Lubet is the Eternall beginning of the z z z or Manifestation motion of the Powers Colours and Vertue and of the Divine Kingdome of Joy and in the darke Desire it is the Originall of enmity Paine and Torment and the Eternall Originall of Gods Anger and all unquietnesse and Contrariety or Antipathy 12. ♂ ♂ ♂ Mars The third Property is the a a a Contrition or distresse Anguish or Source or rising Spring which the two first Properties make when the Compunction viz. the Stirring striveth and moveth with rage in the hardnesse or Impression and bruiseth the hardnesse then in the b b b Brokennesse Contrition of the hardnesse the first sence of feeling doth arise and is the beginning of the Essences for first it is the Severation whereby each Power becometh c c c Feeling o◠distinct Sensible and Severable in it selfe in the free Lubet in the word of the Powers it is the Originall of Distinction or different variety whereby the Powers are mutually manifest each in it selfe also the Originall of the Thoughts and Minde 13. For the Eternall Minde is the All-Essentiall Power of the Deity but the Senses arise through Nature with the motion in the division of the Powers where each Power doth perceive and feele it selfe in it selfe it is also the Originall of Tast and Smell when the Perceivance of the Powers in the distinction hath mutuall entercourse and entrance into each other then they feele taste smell heare and see one another and herein ariseth the Source of life which could not be in the Liberty in the Stillnesse of the Power of God therefore the Divine Understanding bringeth it selfe into Spirituall Properties that it might be manifest to it selfe and be a Working life 14. Now we are to consider of the Anguish in its owne Generation and Peculiar Property for like as there is a minde viz. an understanding in the Liberty in the Word of the Power of God So likewise the first will to the Desire bringeth it selfe in the Desire of the darknesse into a minde which minde is the Anguish Sourc◠viz. a Sulphrous Source and yet heere the Spirit is onely to be understood 15. The Anguish-Source is thus to be understood the Astringent Desire conceiveth it selfe and d d d Contracteth draweth it selfe into it selfe and maketh it selfe full hard and rough now the attraction is an Enemy of the hardnesse the hardnesse is retentive the Attraction is fugitive the one will into it selfe and the other will out of it selfe but being they cannot Sever and part asunder one from the other they remaine in each other as a Rouling Wheele the one will ascend the other descend 16. For the Hardnesse causeth Substance and weight and the Compunction giveth Spirit and the e e e 〈◊〉 flying Active Life these both mutually Circulate in themselves and out of themselves and yet cannot goe any whither parted what the Desire viz. the Magnet maketh Hard that the attraction doth againe breake in pieces and it is the Greatest unquietnesse in it selfe like a Raging madnesse and it s in it selfe an horrible Anguish and yet no right feeling is f f f Or to be understood perceived untill the Fire or the enkindling of the fire in nature which is the fourth Forme wherein the manifestation of each life Appeareth and I leave it to the Consideration of the true understanding Searcher of Nature what this is or meaneth let him search and bethinke himselfe he shall finde it in his owne Naturall and Paternall Knowledge 17. The Anguish maketh the Sulphrous Spirit and the Compunction maketh the Mercury viz. the Worke-Master of Nature he is the life of Nature and the Astringent desire maketh the keen Salt-Spirit and yet all three are onely one but they divide themselves into three Formes which are called Sulphur Mercurius Sal these three Properties doe impresse the Free Lubet into them that it also giveth a materiall essentiality which is the oyle of these three Formes viz. their Life and Joy which doth mollifie meeken and allay their wrathfulnesse and this no rationall man can deny there is a Salt brimstone and oyle in all things and Mercurius viz the g g g Or poyson-Life vitall venome maketh the Essence in all things and so the Abysse bringeth it selfe into Bysse and Nature 18. ☉ ☉ ☉ Sol. The fourth Forme of Nature is the Enkindling of the Fire where the h h h Feeling and Understanding Sensitive and intellective life doth first arise and the hidden God manifesteth himselfe for without Nature he is hid unto all Creatures but in the Eternall and Temporall Nature he is perceived and manifest 19. And this manifestation is first i i i Or brought to passe effected by the Awakening of the Powers viz. by the three above-mentioned Properties Sulphur Mercurius and Sal and therein the oyle in which the life hath its vitall beeing and beauty k k k Text burneth and shineth life and lustre The true life is first manifest in the fourth Forme viz. in the Fire and Light in the fire the Naturall and in the light the Oyly Spirituall and in the Power of the light the divine intellectuall or understanding life is manifest 20. Reader attend and marke aright I understand here with the Description of Nature the Eternall nor the Temporall Nature I onely shew thee the temporall Nature thereby for it is expressed or spoken forth out of the Eternall and therefore doe not foist in or alleadge Calves Cowes or Oxen as 't is the Course of irrationall Reason in Babell to doe 21. First know this that the Divine understanding doth therefore introduce it selfe into fire that its Eternall Lubet might be Majestaticall and l l l Or a light lustrous for the Divine understanding receiveth no Source into it selfe it also needeth none to its owne Beeing Note for the All needeth not the Something the Something is onely the Play of the All wherewith the All doth melodize and play and that the TOTALL or All might be manifest unto it selfe it introduceth its will into Properties Thus we as a Creature will write of the Properties viz. of the manifested God how the All viz. the Immense Abyssall
XIV Of the Creation of the fift Day 1. NOw when God had Opened the Astrum and foure Elements as a moving life wherein the Superiour Astrum gave the distinction in the moving life and actuated the foure Astrums in the foure Elements then he Educed out of the Essence of all the Astrums and Elements through the motion of his Speaking Word in the Verbum Fiat the Impresse or expresse as the Power of that same life which was free from the paine and amassed it through the Verbum Fiat and spake forth that same life by the holy Eternall Speaking Word through the Fiat into formes and shapes according to the properties of the Astrums in the Spirituall Corpus in which the Fiat or the desire attracted the Elements according to the outward Essence unto it selfe as a body 2. And thence were creatures produced in all the foure Elements in each Astrum according to its Property as birds in the Astrum of the Aire fishes in the Astrum of the water cattle and foure-footed beasts out of the Astrum of the earth and foure Elements so likewise Spirits in the fire Astrum which also is in the other Elements and we see very exactly in the difference of the creatures that the degrees of the Astrum or constellations are so distinct and various for the wormes of the Earth live in the third degree viz. in the fire-flagrat in the Sulphur Mars and Mercury in the life devoid of understanding and whereas they have an understanding or instinct by the enkindling of the Superiour Astrum in which third degree in the property also grass hearbs and trees doe stand and yet they receive assisting influence from the Superiour Astrum in the Enkindling by which they are otherwise qualifyed 3. And we see that each kinde hath a Spirit and body according to the Degree of its Astrum for we understand that out of one Constellation or Astrum many kindes of creatures doe proceed the cause whereof is that each Astrum hath againe its degrees in it for there is in each Astrum whatsoever all the Astra have but yet in sundry distinct degrees in the manifestation and therefore the Properties in each Astrum are manifold so also divers sorts of creatures are proceeded from each Astrum the Spirit of each kinde is from the Astrum but all kindes must use the foure Elements for they arise out of that fountaine whence all the Astra doe originally proceed 4. On the fift day Jupiter hath the dominion the first houre of the day among the Planets and that because he hath his Originall in the Creation of the Astrum out of the fift Degree of nature viz. out of the power of the Sulphureous and Salnitrall oyle and that on the fift day this joviall property was opened and educed out of the fourth dayes property as a pleasant powerfull life out of all the Constellations unto which life God created all Creatures except man each out of the property of his Constellation out of his Degree so that they might all live in the Soule of the outward nature and be under the Government of one Officer which is the outward Constellation wherein the Sun is chiefe Regent 5. Each Constellation hath its Compaction of Sulphur and Mercury the Sulphur giueth Essence and Mercurius give Spirit into the Essence and from both these Sal is generated viz. out of the sharp Fiat according to the property of Sulphur and Mercury and out of these three properties viz. out of Sulphur Mercurius and Sal all creatures entred into a life and creaturall beeing and now such as the Sulphur was on each place in every Punctum in the property as was taken or conceived in the Fiat in the motion of the fift Property in all the Elements even such a creature was opened or brought forth as the Compaction was Coagulated in each Punctum and so each Kinde had its Spirit and Seed in it to generate and bring forth againe 6. The two Sexes viz. the male and its female arise from the Separation of the watry and fiery Tincture in Sulphur for the Separation was in the Verbum Fiat where out of one Sulphur in one onely Punctum two Sexes came forth out of one Essence viz. the fiery property in it selfe to a male and the lights or waters property to a female where then both tinctures severed 7. And as we see that the fire cannot burne without the water and the water were a nothing without the fire and they mutually beget one another and also doe againe vehemently desire each other and their right life consisteth in their conjunction in that they have produced each other and afterwards doe enter into and mutually embrace each other as one where also they are againe changed in the fire into one and yet doe againe proceed forth from the fire in one Essence viz. in an oleous Property in which they stand in the bond of the highest Love-desire for their light shineth in the oyle and as the fire-world desireth the light-world and the light world the fire-world as Father and Son the like also is to be understood of the two Sexes 8. The Female is from the male as the tincture of the light and water is from the fire and they joyntly belong together in nature as one thus the one may not be without the other and they have a very Ardent Longing after each other for the Tincture of the light viz. Venus Tincture desireth the fires tincture and the fire the lights as its * * * Meekning pleasing delight 9. For Venus giveth Essence and the fire taketh the Essence to its life and yeeldeth out of the received Essence the light and in the fiery light the oyle and out of the oyle againe the water and Essence and hence it is that all creatures doe desire copulation each with its owne kinde and so they doe generate a third viz. an Assimulate according to two in one every Ens brings forth a Similitude according to it selfe 10. And we see very clearly that each Kinde is created out of a sundry Ens each out of a different degree and how each kinde liveth in its mother whence it hath taken its Originall and that it cannot live in another Degree as the Beasts upon the earth which are a limus of the earth and aire therein they live and thence they take their food and nourishment for the Fiat extracted them out of the Earths Property and amassed them in the fift manifestation of the Essence as a Sulphur of the fift Ens whereon the foure depend 11. The Birds were created in the Sulphur of the aire therefore they flye in their mother also the fishes in the Sulphur of the water and the wormes in the Sulphur of the Earth thus each thing liveth in its mother whence it was taken in the beginning and the contrary is its death 12. And the Essence and life of this time is nothing else but a Contemplation of the inward Spirituall world what the
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
which the Lord God had made Here the first question is whence its suttlety came that even the Devill would chuse to speake through its suttlety and deceive Eve Herein sticketh the Mystery 12. When God moved himselfe according to his Expressed Word in the Verbum Fiat according to both the inward worlds viz. according to Gods Love and anger according to the Eternall Nature of the darknesse and according to the Eternall nature and power of the light then all the properties in evill and good did n n n Or were brought into a Compaction amasse themselves for the Fiat was the Centre in all those properties as well as in those wherein the divine Power vvas manifest in holinesse now according as each centrall point was opened understand according as the Lubet to the manifestation of the Grand mystery of all beeings was in every punctum even so the Fiat viz. the first forme to nature did apprehend and bring forth an Ens or limus out of the earth and so also above the earth in each Magicall o o o Star Astrum according to the degrees of Severation and so in the same Ens there was a Spirit according to the same degree or magicall Astrum and the Fiat did figure and shape even such a body or corpus as the same Spirit was 13. Now being that Prince Lucifer did sit as an Hierach in divine pomp and would domineere in divine power in the fires-might above and in all and contemned Gods Love and humility and entred with his false desire into the Essence of the expressed Word in the Fiat as a p p p Or false Magician Jugler or wicked Impostor that would also forme and make according to his proud perverse will thereupon he infected that same Essence according to the darke worlds property which came forth also in the Fiat into a Compaction viz. into an Ens wherein evill and good are mutually linckt together For he viz. the Devill did as an Apostate rebellious Jugler desire the greatest suttlety proceeding from the Centre of nature and would domineere in the Revealed Magick in the Fiat 14. And out of the like Ens proceeding from this Infected Ens where Evill and Good was manifest in great Power the Serpent was created in the Fiat therefore Moses saith very right it was more subtill then all the beasts of the field for the Devills will viz. his desire which he introduced into that Ens whence it was created was in it it had the Devills suttlety and will and as the Devill was an Angell in the beginning and was from a good Essence and yet introduced himselfe into an evill one so likewise the Serpents Ens was good before the Devills infection before its creation but in the Devills desire it was brought into a property of subtlety and craft 15. For the Devills desire drew forth the Compunctive Stinging thorny sharp subtlety out of the Centre of nature and introduced it through the Enkindling of the fire into the Heavenly Salniter viz. into that property wherein he sate and was an Angell and heere that very craft came forth along in the same Ens into a Compaction in the Fiat 16. For the Serpents Ens was as to one part viz. as to the Heavenly a great Power as also there was a great Heavenly power in the Devill for he was a Prince of God and so he brought his extracted sublety and lies into a povverfull Ens desiring to play his enchanting feats thereby as a peculiar un-controulable God 17. This the learned Searchers of nature doe in like manner understand viz. that there lieth excellent Art and also vertue in the Ens of the Serpent if the Devills poyson be taken from it the greatest Cure doth then lie in it for the Healing of all fiery venemous hurts and distempers yea the best Antidote against poyson and all whatsoever hath the Semblance of a fiery poyson for therein the divine Povver lyeth in a fiery Hunger but hidden in the Curse of the Anger of God 18. As God doth dwell hiddenly in the Cursed Earth so likewise it is heere yet it is given to the wise Godly Searcher of the Art and he need not be astonished or afraid of the Curse for he shall rule in divine power in faith over all creatures if he were not so much captivated in a beastiall and proud manner in the Serpents Essence our sence and meaning might be opened unto him and he might here well finde the Arcanum or Secret of the world 19. This crafty Serpent vvas now in externall shew and Semblance an exceeding well-favoured comely handsome neat fine brave pretty beast accurately drest and set forth according to the pride of the Devill not that we are to conceive that the Devill was a creatour of the Serpent but the Fiat was manifest in it according to Gods great good power and also very potently manifest according to the power of his wrathfull Anger 20. This Serpent was a living figure of the Tree of Temptation like as the Tempting Tree was a dumb power or livelesse resemblance so the Serpent was a living power and therefore the Serpent applyed it selfe to this tree as to its likenesse even the likenesse of its Essence which the Devill saw and possessed the Serpent in the part of his infected and introduced poyson and armed its tongue and spake out of its great Subtlety to Eve so that she knew not the horrible Enemy and very hideous ugly Guest the Devill 21. And the Devill therefore brought the Serpent to the Tree of Temptation being he saw that Eve was taken much with beholding of the Tree and faine would eat of its fruit that so he might make Eve q q q Or forme strange Imaginations of pride in seeing the faire Serpent monstrous by the Serpent and the true eye-marke to reach the reall understanding of the Serpents deceiving Eve is this 22. Eve did now long after the fruit of the tree of the Knowledge of Good and Evill for Adam had introduced this lust into his Ens whence Eve was created but now the Command stood against it and she feared God and would not doe contrary to the prohibition therefore the Devill cunningly insinuated into the Serpents Ens viz. into the greatest Subtlety and yet craftily puts forth the great power and wit in the Serpents Essence that Eve might see and know how prudent wise and Subtill the Serpent was and hung there upon the Forbidden tree and it did it no hurt and she looked upon the Serpent and set her minde amusing after it in manner as a woman with childe doth amuse her selfe and strangely or monstrously forme her selfe in her minde and bringeth such a figure upon the childe even so did Eve amuse her selfe upon the wit and craft of the Serpent and also upon its nimble Agility and Art whereupon she longed to eat of the tree for the Serpent perswaded her by the Devills voice and speech and pretended that
Element or thing whatsoever 4. And although the Elementall Compaction viz. the body which the Ens hath attracted to it selfe that is breathed it forth from it selfe as an externall Degree doth vanish and come to nothing for it hath a temporall beginning yet the first Ens cannot perish As we also see that all things enter againe into their mother from whence they are arisen and come forth viz. into the foure Elements 5. Now in this Consideration we finde the true ground of Sins Originall Seeing that the living powerfull understanding Speaking Word was breathed forth out of all the three Principles into the Ens of Mans Image for his f f f Intellectuall faculty understanding that he should and could rule the properties of the compaction of Sulphur Mercury and Salt but he hath now introduced this understanding viz. the Speaking powerfull Word againe into the Compaction of time viz. into the earthly limus where also the Fiat of time is Awakened in the body and hath taken the understanding viz. the inspired g g g Sound or harmony breath captive in it selfe and placed it self master over the understanding 6. So that we doe now see by wofull h h h With great lamentation experience how it is now with us that when we would speak albeit the understanding Word doth Idea or conceive it selfe in the inward Ens and desires to manifest the truth yet the awakened vanity in the earthly limus of the body doth soone forthwith catch it and cunningly blendes and works it forth into its own property or Serpentine suttlety so that the word of the humane understanding doth breath forth Lies iniquity malice falsehood and such cunning vanity and foppery in which voice the Devills desire doth mix it selfe and makes it to a Substance of Sin which the Kingdome of Gods Anger doth receive 7. For in what property every word doth forme and manifest it selfe in Mans Speech when he speaks it forth let it be either in Gods Love viz. in the holy Ens or in the Ens of Gods anger of the same it is againe received when it is Spoken the false word proceeding from the false Ens being infected by the Devill and Sealed to destruction is also taken into the Mystery of the wrath viz. into the property of the darke world Every thing entreth with its Ens into that whence it takes its originall 8. Seeing then the Speaking Word is a divine manifestation wherewith the Eternall word of God hath manifested it selfe and that this same Speaking Word is inspired into man we are therefore heere to consider what Man doth manifest with this Speaking Word understand it thus if the humane Lubet and desire which is the Fiat or the creating of the humane word doth conceive the forme of the word in the holy Ens viz. in the heavenly part of the humanity then the word i i i Or speaketh soundeth from an holy Povver and the mouth speaketh Truth 9. But if it be from the vanity from the Serpents craft which Eve imprinted into her selfe and thereby awakened its Suttlety then the word sounds from the Ens of the darke world viz. it proceeds from the Centre to the fire-word and thereinto also it entreth in its k k k Ens. End when it goeth forth out of the forme viz. out of the mouth and whithersoever it goeth it l l l Worketh bringeth forth fruit 10. If it entreth into another mans m m m Text into the mansion house of his Tone or Hearing faculty Hearing in whom the hunger of craft and vanity stands in open desire it is soon received as into a fruitfull Soyle and takes deep spreading root and brings forth such evill fruit whence also such sharp words and stinging n n n Text Thornes or jerking Taunts Taunts of the Devill are hatched in the devillish essence 11. But if it proceeds forth empty and bare onely into the false Imagination then it ascends into the will of the Minde and conceives it selfe in the Minde into a Substance for a Seat of the Devills desire even for his murthering Fort which he hath in Man 12. But if the false word be uttered against an holy man in reviling and reproaching him and the holy man will not let it take place in him and not stirre or move himselfe in the evill part of his property with the like evill word then the wrath of God receives it from without the man and is thereby mightily Enkindled and not onely the inward Ens of Gods anger according to the Spirituall darke worlds property is thereby enraged but also the outward Ens of the wrath in Turba magna is inflamed and hangs over the wicked mans Head and doth even encompasse him and he is therewith taken and possest as if he sate in the Hellish flames of fire 13. Of which Christ said that when the wicked did curse us we should blesse him that is Eccho forth the word of Love against his fiery word and not suffer his malicious word to enter into us for to take root and then it goeth backe againe and apprehends the wicked Reviler himselfe for Christ said we heap fiery coales upon his head 14. For Every word of man proceeds from an Eternall Ens either from the Ens of Gods Love or from the Ens of Gods Anger and if now it be brought forth out of the Ens viz. out of its owne place or mother it will have againe a place of its Rest wherein it may work 15. Now if it cannot take rest and worke in its likenesse without the wicked man who hath awakened and brought it forth out of his Ens and introduced it into a Sound or o o o Vocall wordy Substance then it catcheth or surrounds its Expresser or author who hath brought it into a Substance and entreth againe with its root into its mother whence it did arise that is with the Enkindled Spirit and with the Substance of its contrived matter it doth lay hold of and apprehend the p p p Or expressors Speakers Inventers Body viz. the outward Essence of the outward Sulphur 16. For every word when it is expressed is outwardly made and formed for in the expressing or pronouncing thereof the outward Spirit viz. the outward part of the Soule receives it to its own Substance and afterward beeing enkinded in the wrath and infected by the Devill in its comming forth in its witty glancing suttlety of the Serpent doth enter again into the Soul and Body of the monstrous Image and worketh according to its property Enkindled and infected by the Devill and continually bringeth forth such evill fruits and words as wee plainly see that out of many a wicked mouth nothing but vanity proceeds 17. Moreover we have a very great and weighty point here to consider of concerning the Serpents craft that if the Devill hath infected the word when it is borne in the Heart and formed in its
heavenly pomp a Queen of Heaven and Princess of the Beeings of God apprehended and formed in the Fiat of the divine desire through the fire in the light in like manner as Hierarch Lucifer was so and Prince Lucifer sate in heavenly pompe in the Serpents Ens who had infected the Ens out of which the Serpent was created and therein awakened the darke worlds property viz. the Centre of the Eternall nature whence evill and good doe take their Originall but when the Good did in the Fire sever it selfe into the light and the Evill into the darkness the Serpents Ens which vvas good was then infected filled and possessed with the darknesse and from hence cometh its Craft 30. For even such a craft the Devill desired which also tooke him in the Eternall-Speaking word in such a property and confirmed him therein to y y y For ever Eternity for it is also a Wonder in God how an Evill could come to be out of a Good that the good might be known and manifest and the creature might learne to feare before God and hold z z z Willingly submit to still to the Spirit of God that he onely might act and worke in the Eternall-Speaking Word and make and doe what he please with and by the creature 31. And to this End Lucifer was swallowed up in the wrath seeing his free will went forth from the Resignation and departed from Gods Spirit into the Centre to be its owne selfe-full maker and creatour that the Angells now have an a a a Warning Text Looking glasse example in this revolted fallen Prince and Puissant Hierarch for the Kingdome of God which is peculiarly and properly called Gods Kingdome stands in the deepest Humility and love and not at all in the wrathfull fires-might but in the lights Ardent might viz. in Power 32. But the Devills Kingdome after which he longed and laboured stood in the wrathfull fires-might but the same was b b b In the beeing Essence or Substance Essentially taken from him in his place and he was spevved out into the eternall hunger of the darkness 33. And that he had infected and possessed the Ens of the Serpent which was so crafty may be seen in its Body which is onely a dry hungry Skin and fills it selfe with poyson in the Taile in which property the great craft ariseth and therefore the Serpent carrieth the poyson in the Taile which may soone be pulled off in that the same in the beginning was introduced into its virgin-like Ens. 34. For the Serpent is therefore called a Virgine according to the Right of Eternity because it hath both Tinctures which is in no kinde of earthly creatures besides but it is now in the curse of God yet if the Artist knew what its pearle was he would rejoyce at it yet by reason of the worlds false desire which seeketh onely the false magick it remaines Hidden also it is not manifest that the wicked may beare his Rebuke 34. For the Pearle of the whole world is trodden under foot and there is nothing more common then the same yet it is hidden so that the holy Ens might not be introduced into an ungodly one which is not worthy of it and so Gods power and Word in the Virgin-like Essence be thereby brought into a Serpentine Ens as it is to be understood in the Serpent enough for our schoole-fellowes 36. Thus we doe fundamentally understand the Originall of Sins birth how Sin was borne and opened in the Humane Word and how God is provoked to anger in his Expressed Word by the Humane Re-expressing for man beareth the Word which created Heaven and Earth in his Ens for the same word is brought to Substance 37. Now God hath inspired into mans Ens viz. into the formed Compacted Word the living Soule viz. the c c c Or understanding Originall out of all the three Principles as a Spirit of the formed Word this understanding hath now power and might to re-conceive and to Generate againe a formall Voice in the Ens viz. in the Formed Compacted Word 38. But being the Serpents craft viz. the Devills introduced desire became manifest in the Ens of Adam and Eve viz. in their Compacted and formed Word thereupon the free will doth now draw forth from this Serpents Essence meere Adders poyson and death and formeth its word therein unless the holy Ens or Seed of the woman be again awakened in the new-borne Love of God in Christ then the free will may conceive in this same holy Ens and bruise the head of the Serpents and Devills Ens in the Anger of God that is reject and abhorre the evill will which desireth to Idea and imprint it selfe from the Serpents Ens in the formation of the words and bruise it in the will of the Thoughts with the Ens of the woman viz. of Christ and esteeme it as the Devills Mire and Dirt which in the children of God is a continuall Combate and strife between the Ens of the Serpent in the flesh and betvveene the Regenerate Ens of the heavenly part 39. Also know this Every Thought which is formed in the Will so that a man consenteth unto lies or any thing else which is false or if his will hath conceived and contrived any thing that is uniust and he bringeth that contrivance into the desire that he would very willingly doe it or express it in the false Evill formed word if he could or knew how and yet must let it alone either for feare or shame sake this same is all Sin for the will hath formed it selfe in the Serpents Ens. 40. But understand it well if a good will doth d d d Or forme it selfe conceive in a good Ens and yet the evill desire doth adhere to it and willeth to poyson the good if then I say the good conceived will overcometh the evill and casts it out that the evill cannot also be formed or received into the Compaction or Substance it is no Sin and though the evill desire which adhereth to the good be Sin yet if the good will doth not close with it and bring it into Substance but rejects it out of the good will as an Evill then the sinfull desire cannot come into Essence and the good will hath not hereby wrought any Evill if it hath not consented to the Craft of the Serpent 41. Every Sin is borne of the strange Ens if the free vvill departs from the Ens vvherein God hath created it then the Sin which is conceived in the will in false desire and brought to Essence in the Ens of the will so that man would faine doe wickedly or unjustly if he could but bring his intent to pass is also great in the sight of God but if it proceeds so far as to hurt and injure any one by word or deed then the Sin is double for it is formed in its owne Ens and formeth it selfe also in that
which thou hast conceived out of the Ens of Gods Anger 68. And therefore God hath introduced his holy Word out of his deepest Love againe into the humane Ens being the same was introduced into Adam and Eve in the Anger that man might conceive or forme his will and doings againe in the introduced Love of God in Christ Jesus and in him destroy the wrathfull anger and therefore Christ teacheth us that he is the Gate which leads us into God that he is the way and the light whereupon vve may enter in to God and in him Regenerate or quicken again to life the holy Ens. 69. And therefore Christ forbids us to be angry and conceive our will and word in the Revenge but if any one did curse us we ought to blesse him and if any did strike us him we should not resist least our Turba should be stirred up in the new-borne Holy Ens of Christ and introduce the Serpents craft iniquity and Ens thereinto 70. But we should be as children in Love who understand nothing of the Serpents craft therefore we declare in divine Knowledge as a dear and pretious truth that all contention covetousnesse Envy Anger War false desire or whatsoever may be of the like name and nature doth take its originall out of the Centre of the h h h Or devoureing property or wolvish gulfe Revenge of the wrath of God out of the darke world and is brought in the Serpents Ens to a Substance wherein the false Serpents Ens will behold and contemplate it selfe in Pride 71. Whatsoever doth strive and contend in this world about selfehood selvish interest temporall honour it s own profit for its owne advancement the same is bred and borne of the Serpents Ens be it either rich or poore in Superiour or inferiour no order ranke or condition vvhatsoever excepted all men who vvould be called Christians or children of the Love they must be borne againe in their First Ens which disappeared and corrupted in Adam out of the Divine Love in the holy and heavenly Ens or else none of them can be a childe of the Love of God All the greediness and covetousnesse of all Places and Politick Powers under what name or Title soever doth wholly proceed from the Serpents Ens. 72. I speake not of the Offices but of the falsehood of the Officers the Office in its place and station is Gods Ordinance if it be carried on in holy desire and ariseth out of a divine roote for good if not but that it riseth onely out of a root for selfehood and pride then it is from the Serpents craft and goeth into Destruction 73. All warre however blanched over and under what pretence soever taketh its originall out of Gods Anger and he that beginneth it doth it from a selfe-full desire to Selvish interest from the Serpents Ens unlesse that war ariseth from the Command and injunction of God that a Nation hath brought forth it selfe in his wrath that he would his Anger should devoure it and ordaine an Hoâ—ier in the roome as was brought to passe by Israel among the Gentiles otherwise it is wholly borne in the Selfefull Turba in selfehood It doth not belong to any true Christian borne of Christ to raise the Sword of the Turba unlesse the zealous Spirit of God doth stir it up in him who often will Rebuke Sin whatsoever exalts it self in the wrath about its own Honour and pride and brings it selfe to Revenge or bloud-shed is from the Devill be it either by Nobles or ignobles none excepted before God they be all alike 74. Earthly Dominion and Government hath its Originall from the Fall in the Serpents craft being man departed from the Love-will from the Obedience of God therefore he must have a Judge to Rebuke the false desire in its Substance and destroy the false Substance therefore Magistracy and Superiority Note is ordained of God for a defence of the Righteous Substance and will and not for its Selvish interest and its owne perverse will to break down and destroy Governments at its pleasure and to oppresse the poore and impotent whatsoever doth that is arisen from the Serpents Ens let it glister and colour over it selfe with what Hypocrisie it will and though it were cloathed with Gold and Pearles yea even with the Sun it is bred and borne out of the Serpents Ens and hath the Serpents Ens in its Government and tendeth into Destruction unlesse it be borne anew in the Ens of Christ. 75. Whatsoever is not borne out of the Ens of Love and beareth forth a will of righteousnesse and truth to worke something that is good upon the earth for the Service and profit of his neighbour the same is Idolatrous for in Adam we all are one Tree we are all sprung from one onely Root 76. And God hath begotten us in his Love and brought us into Paradise but the Serpents craft hath set us at variance so that we are departed out of Paradise and come into its villanous suttle craft into Selvishness whence we must again depart and enter into a Childes Coat 77. We have nothing in this world for our own propriety but a shirt whereby we cover our shame before the Angells of God that our Abomination may not appeare naked and that is our owne and nothing else the other is all common Whosoever hath two coats and sees that his brother hath none the other coat is his brothers as Christ teacheth us 78. For we come naked into this world and carry away scarce our shirt with us which is the covering of our shame the Rest we possesse either by necessity of Office or else out of covetousnesse out of the Serpents false desire Every man should seeke the profit and preservation of his neighbour how he might serve and be helpfull to him as one branch of a tree giveth its power Essence and vertue to the other and they grow and bear fruit in one desire even so we are all one Tree in Adam 79 But we are in Adam withered in the Serpents Ens as to the Love-will and we must all be nevv-borne in Christs Love Ens and will without that none is a childe of the Love of God and though there may be Something of the divine Love in many an one yet it is wholly covered with the Serpents Ens which devillish Ens doth continually spring forth above the love and beareth fruit 80. There is not any who doth good in selfehood and owne will Note unlesse that he forsake in the owne appropriating will all whatsoever he hath even to the Infants-shirt that he must keep for his owne and give it none for it is the Covering of his shame the other is all Common and he is onely a servant and Steward of the same a Guardian and distributour to every one in his place 81. whosoever suffereth the poore and miserable to be in want and distresse under his charge and gathereth
at the marriage of the Lambe doe understand what kinde of intire inward great joy and Love-delight is therein and how s s s Excellently with surpassing beauty glory and delight dearly the Bride receiveth her Bridegroome in his pure cleare and bright fires property and how she gives him her Love-kisse unto others this is dumb 16. When Reason heareth one speake of Paradise then it understandeth onely a certaine place apart and it is even so there was a certaine place which was called the Garden in Eden where Adam and Eve were tempted and from which place they were driven after the fall but yet the whole world was such a Paradise before the Curse yet seeing God knew the fall the holy Paradise was onely opened unto them in one certaine place for to what End should the whole world bring forth Paradisicall fruit seeing there was no creature upon the Earth that was capable to enjoy the same 17. But Adam and Eve were however brought into Paradise that although this first Body should fall and come to ruine yet they and their children might by the new Regeneration in the Spirit of Christ enter in again through this fire-Sword this Mystery is exceeding Great 18. For Prince Lucifer before the time of the Created Earth sate in the heavenly Ens in the Angelicall world in the Place of this world wherein the Ens of the Earth was comprehended in the Fiat and brought into a Compaction his false Imagination had t t t Made it subject to infection and pollution tainted the limus before the Compaction it was the place of his Hierarchies now the outward body of man was taken out of the limus of the Earth in the Verbum Fiat and formed according to the property of the humane life which was in the Word the word formed by or through the Fiat the Ens or limus of the Earth according to the forme of the humane soulelike life which was in the word and being God had set himselfe through his word to be judge against the false Infection and desire of the Devill to judge him and his enkindled whickednesse which he had brought to Substance the judiciall u u u Or Sword of execution Sword was already in the limus of the Earth whereof Adam vvas made 19. For when God created the Earth he x x x Certainly appointed and set a time founded its time when he would keep the judgement and sever the evill from the good and give the evill for an habitation to the Apostate Prince but being the Good in the occluse Earth was without heavenly creatures seeing its Prince was cast out God created Adam an other Hierarch out of this good Ens to be a Ruler of this place and hence came the Devills Envy against Man and all good creatures of this world 20. But now we are heere to consider of the Apostacy of man with the Sword of the Cherub for Saint Paul saith we are chosen in Christ Jesus before the foundation of the world was laid and even heere this saying of Paul doth belong God knew that this Ens of which Adam was to be created was already somewhat subject to false lust by reason of the Devills introduced desire therefore God y y y foresaw or provided for chose this limus in Christ Jesus before the foundation of the world out of which he would make man that he would through the judgement of the flaming Sword bring it through death and through the fire and wholly burne away the false infected desire of Lust and regenerate him anew in Jesus in his deepest Love in his Word in Jehovah that is opened out of Jehovah and introduce a new limus into the tainted one and bring them together quite through the judgement of the fire-Sword and purge and purifie them wholly and throughly 21. And heere also is Christs descention into hell where the Love of God in Christ entered into this fire-sword and changed the wrath into Love and did also destroy the sting of death which was insinuated into the limus of the Earth out of which Adam was created according to the outward humanity and this fire-sword had its raising and Originall in the Corruption of Lucifer 22. For albeit Adam was created as to one part out of the heavenly Essentiality that was in the word of mans life which was inspired and breathed into his outward and inward limus yet this fire-Sword lay hidden as a glimmering incentive in the earthly limus of the outward body which also assaulted Adam so that he lusted against the command of God and the Kingdome of Heaven in which incentive the Devill also introduced his desire into him and provoked him to fall which being God well knew that the poore man would not stand he ordained an help and Saviour in Christ to guide and bring him into that holy Ens whereinto he should be brought viz. into the true Sabbath and Eternall rest 23. Indeed Adam was set wholly perfect in equall harmony and accord and brought into Paradise to try if the soule could have overcome the incentive of vaine lust and therefore the tree of temptation was represented to him to see if it were possible for the soul to over-power this contamination of lust and remaine wholly and fully in the likenesse and harmony 24. But it was not possible therefore Christ must afterward z z z Undergoe this Proba come into this place and be tempted forty dayes in the wildernesse in Adams Ens and in his new introduced heavenly Ens to see whether the fire-soul would stand in perfect purity and being it did now stand in Christ the new intoduced heavenly Ens did destroy the sword in the death of the outward body of Christ and brought the outward body which he in Mary received from her Seed quite through this sword of the Anger of God into the holy Ens and in this Power the outward body did arise from death and got victory over death and this fire-sword and tooke the fire-sword into its power wherewith at the end of the world he will purge his Floar as a judge over Devills and men as well as of the Earth 25. For the maine ambition was about the fire-Sword for King Lucifer had changed it from the pure clear light into fire wherewith he willed to domineere and rule as a God but God sent to him another Prince and King who tooke it from him and thrust him from this Throne and should turne this Sword in the Ens of the Earth againe into the divine property and cast out and judge the Devill with this Sword 26. And there is not such a silly and narrow Meaning of the fire-sword as hitherto hath been generally understood although it hath been hidden by the Counsell of God yet we should now open our eyes and deeply consider what this manifestation importeth that it doth even foretell and signifie the judgement of this sword that he
will come who carrieth it in his mouth and it is also a messenger declaring that Babell shall soon come to its End by this Sword and be given to this Sword to be devoured 27. Now saith reason wherefore did not God examine this Ens afore out of which he created the Earth and man out of the same Earth before he created the Earth and man forsooth deare Reason heere thou hast hit the matter right Gods Omnipotence and omniscience must serve thy turne whereby thou art able to bring all things into Gods will as rationall phancy dictates hearken o Reason dost thou know whence the Earth is generated thou saist through the Word viz. in the Verbum Fiat I say so too now what was this word Here looke upon the Earth and the whole Creation and thou wilt see what the desire of the word hath brought into Essence out of the spirituall Ens thou wilt every where see good and Evill and finde out Gods love and anger 28. The Word was a full Spiration from the spirituall fire-and light-world according to which God calleth himselfe a Strong jealous angry God as to the fire and a mercifull Loving God as to the light 29. Now if God should have a a a Nulled abolished or taken away quelled the first Principle viz. the fire-Source in the Ens of the Earth out of which it was created whence should the light have its might doth not the Father viz. the fire-world beget the Son viz. the light-world but now being the word in the fire-world was vehemently enkindled by Gods motion to the Creation as we may see by the Coagulation of the Stones if we were not blocks and had onely calvish understandings wherewith then should this Fire but especially the enkindled Ens in the Coagulation be reduced and brought againe into the light into the Equall Temperature and harmony Gods Love must then onely doe it 30. Now how will or can a creature viz. a fire-soule or Angel come into a creaturall being or formation if the fire-Source were not moved and stirred in an especiall manner Like would onely then remaine in Like and if it be onely a meere Likenesse then it hath its Sport with and in it selfe as it was from and in Eternity and therefore the unchangeable God hath moved himselfe according to the fire and light and stirred up the fires property that he may make him a play and melody viz. a formed Word out of himselfe that there might be a play before and in the un-formable Word 31. Now we doe here understand this that if God should have againe introduced the enkindled Ens out of which the Earth and man were created into the un-formable Word viz. wholly and fully into the likenesse into the Love then no creature might have been produced or brought forth for every soules-Soules-Spirit yea the Angels and vvhatsoever liveth must be a stirring or working fire 32. Now no fire-Soure can be generated out of the perfect likenesse unlesse the likenesse doth move it selfe yet the Eternall likenesse viz. God had before moved himselfe in his Mystery with the creation of the Angelicall Thrones now if he should have changed this motion which was Enkindled and also poysoned by the Hierarck Lucifer with false distemper into Love before he had created the Earth and man then he must yet once more have moved himselfe according to the fires property if he would have created another Hierarck and Angelicall Prince 33. But being that might not be he created the Earth and out of the Earth Man out of the first motion and breathed into man the Light-and fire-soule out of that breath of his manifested and moved word viz out of the first motion for out of the first motion of the word another Prince should come into the princely created Throne of Lucifer and take in and possesse the first motion 34. And God appointed the Judgement to the first motion and tooke away Lucifers Domineering Fire-Sword and gave it unto Adam and afterward introduced the deepest Love of God in Christ into Adam and brought the Moved Word againe into the likenesse viz. into an Eternall Confirmation and gave Adam in Christ the Fire-Sword over the fallen Prince Lucifer 35. For Adam viz. the corrupted limus of the Earth should in Christ its first enjoyed Prince judge with this flaming Sword as Christ hath told us that the Saints shall judge the world understand the Enkindled Ens of man and of the Earth should judge the false Prince of Lies who had perversely changed the Truth in the holy Ens into Lies and corrupted it with such false desire 36. But beeing the Ens of man was corrupted and could not God out of his deepest Hiddennesse introduced the most holy Ens into the Corrupt Ens of man viz. into the heavenly part and brought the outward part also through the Sword of the fire and death into the inward into an Eternall likenesse or temperature And thus there is heere a Looking-glasse for Reason if it be illuminated of God It will then understand us heere but if it be not then there is not any possibility to understand this 37. And we faithfully and seriously warne the caviller and carper not to say it is a blasphemy let him first put away his Calvish and Beastiall Eyes and looke us heere in the face before he takes upon him to censure and cavill at us it hath far another A. B. C. then Reason hath It must have its Birth a degree deeper 38. Thus we are able very well to understand the casting out of Adam wherefore he was tempted and driven out of Paradise being his Ens was somewhat enkindled by the Devills poyson he could not possesse Paradise and therefore God drove him out from thence with the Sword of judgement into death and corruption and yet gave the promised word of his deepest Love to be with and in him in the Ens of the heavenly worlds-being for a sure and certaine Covenant wherein Adam and his children should Trust and beleeve that at the end and accomplishment of this time he would in this Incorporated Word bring them againe with the introduction of the holy Ens out of death through the fire-sword and clean cut off the false infection and lust with the Sword of judgement and set them as Angels of God in the place of fallen Lucifer and this is the mystery of the Angel and Sword of Paradise 39. The Angel did beare the Name of the Covenant out of which God would manifest Jesus viz. the High and Almighty Prince and it was even this Angel which afterward wrought many wonders upon the Earth who was with Abel Sem Enoch Noah Abraham and Moses who appeared to Moses in the fire-sword of flame in the bush and brought Israel out of Egypt and went before them in a fiery Pillar by night and in a cloudy Pillar by day who gave them the Law in the fire and at last brought them by Joshua being
in the matrix of Eve and apprehended the first Seed in the desire now the Kingdome of God did yet belong to the first man but being he did lose it by his negligence the first Adam must be offered to the Earth and also its first Seed to the Anger 43. And after this first Seed Abel came forth in the holy Covenant and offered his sweet bloud for the sinfull Seed to the Anger that the anger might let its flame fall and suffer the first birth to press i i i Viz. through death and the anger into life through in the bloud of the Second 44. The first birth was a murtherer which signifieth the Devill in man the Second was the offering of or for the first that the Anger-Devill in the first Adam might be appeased in the offering of the Second 45. Not that we would exalt or take in the wicked into the offering of Christ so long as he is wicked the Devill devoureth most of the wicked crew onely the wicked Sinner hath an open Gate made for him in the offering of the Second Adam if he did convert and turne himselfe from his wickedness 46. But that some write there was a twofold Seed which did Sever it self in Eve viz. one wholly devillish from the Ens of the Serpent and the other from the Ens of Christ or the promised Seed of the woman in the Covenant is nothing so these have not at all learned the A. B. C. in this schoole they have onely a dreaming shadow and fiction of the Mystery and not the true Sight thus they build the Election of grace upon this but they are much mistaken Note they speak onely the Serpents words which desired to have it so observe it thus 47. Adam had onely one limbus to his Seed and Eve onely one Matrix for her Seed but they both stood in three Principles the Principles were in Contest as still they are at this day the Second Principle viz. the Kingdome of God or Angelicall world did disappear in the Souls Seed and God espoused his onely most holy word again therein unto the new-birth 48. And this espousall or betrothment stood aswell in Cains Ens as in Abels Ens but Cains Ens was apprehended in the Contest of the three Principles in the Anger and covered with the Serpents Monster not so to an impossibility as if he were borne to condemnation but even to a possibility of the Free-Will whether he would lay down the selfefull assumed and selfe appropriated Right in Adam and live in Gods will or whether he would live unto himselfe upon this was the Election set 49. Now God knoweth whereinto the free-will is entred if it be entred into iniquity and selfe-hood then Gods Anger establisheth or confirmes it in its choise to condemnation but if it be entred into the word of the Covenant then God confirmes it to be a childe of Heaven and here that saying hath its proper signification and application I have mercy on whom I will and whom I will I harden God knoweth his children even in the Ens in the mothers wombe to what end should he give his Pearle to him whom he yet knoweth would turne himself away from him the Pearl's ground lieth indeed in him but hidden and shut up if he brought his will into the Pearl it would open it self in him 50. All men proceed from one onely Seed but in one the holy fire glimmereth and in another it lyeth as 't were shut up and cannot by reason of the Mire of the Serpent 51. Thou sayst then is the Serpents Ens more mighty then Gods Love I have already answered thee that Love and Anger are in Contest whereinto the Ens doth espouse it selfe of that it is apprehended and confirmed yet so that the will is free to goe from the Evill into the Good and from the Good into the Evill and that while it liveth upon the Earth both doores stand open unto it for the free will is not bound but if it were bound then no judgement could with righteousness passe upon it it hath Lawes and instructions which are given it not unto death but unto life but if it transgresseth these and continueth in the transgression now the judgement passeth upon it for every judgement or sentence of Condemnation ariseth from the transgression of the Command 52. Thou sayst he cannot keep them he is drawn to transgression yea very right doth not the Truth rebuke him even to the face that he is a faithlesse wretch that suffers himselfe to be drawn to Evill the Law to doe Right is in his vitall light as a continuall Looking-glasse he seeth and knoweth it very well that he is a lyar and walketh upon the way of the Devill it sheweth him the way of truth but the free-will rejecteth it at present he is predestinated to condemnation yet so that the will is free so long as he is in this Cottage but the heavy band of Gods anger in the drawing of the Devills desire drawes many an one to the damnation of death 53. Reason saith if a man hath free-will then God is not omnipotent over him to doe what he please with him The free-will is not from any beginning also not amassed or taken out of any ground into any thing or formed by any thing it is its own peculiar Originall out of the word of the divine Power out of Gods Love and Anger it formeth it selfe in its own will a Centre to its Seat it begetteth it selfe in the first Principle to the fire and light its right and genuine Originall is in the Nothing where the Nothing viz. the or as a man might unfold it A. O. V. doth introduce it selfe into a Lubet to contemplation and the Lubet brings it selfe into a will A. O. V. and the will into a desire and the desire into a Substance 54. Now the Eternall Originall viz. God is a Judge over the Substance if the Lubet which is departed from him hath introduced it selfe into an Evill being then he judgeth that being or substance in its Principle in what Source and property soever or in what Ens soever the Lubet proceeding from the departed hath introduced it selfe into a Principle therein the universall Eternall free-will which is the Abysse and Cause of all Bysse doth confirme and settle it 55. The Abyssall judgeth That which doth intoduce it selfe into Bysse and severs the good which hath introduced it selfe into a good Ens into the good viz. into the divine Love and the Evill which hath brought it selfe into an Evill Ens and set and formed it selfe into a Centre to an evill Spirit and will into his wrath and Anger 56. For how can he judge a thing whose own it is not how would God judge the will of the creature if it were not sprung or arisen from him or rather how can a Judgement passe upon a thing which is bound and not free in its willing and
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
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
Everlasting which also hath neither ground limit bounds or Originall 5. For it is the Divine e e e Contemplation Vision of the formed wisdome its Centre is the formed Will viz. the Word forth-Speaking out of all Powers and its life is the Spirit which proceedeth in the Speaking or breathing which distinguisheth and formeth the Lubet of the wisdome so that the formed wisdome playeth before the life of the Deity as little children play before their parents who have begotten them out of their Essence for their joy and in them the parents take their delight and Pastime 6. Thus likewise we are to understand the Beeing of Eternity which Being the Eternall free-will hath in the forth-breathing word introduced into a Desire viz. to an externall comprehensivenesse in which comprehensibility the beginning of the Corporeall Being is arisen viz. the Centre of the Formed Nature wherein the desire hath Amassed formed and introduced it selfe into properties viz. into darknesse and light into Paine and Source into joy and Sorrow and yet we must not understand any Sorrow to be in the Pregnatresse but so the free-will doth forme and conceive it selfe in the desire to the Contemplation and manifestation of the wonders that so the properties might be peculiarly manifested and revealed in each other 7. For if there were no Contra-will then there would be no motion in the properties but being the free-will hath introduced it selfe into Love and Anger viz. into Evill and Good a twofold will is arisen in these properties viz. a wrathfull will according to the Nature of the fire and of the darknesse and a good Love-will according to the nature and quality of the light so that one might dwell in and manifest the other 8. Not that this Birth hath received onely a temporall beginning it f f f Or hath been is Eternall and is the manifestation of the Divine vision Sensation and perception onely in the Creating of the Creation this Birth introduced it selfe into a Compaction or Externall comprehensivenesse that it might have a Distinct Dominion to worke in for its owne Sport and play 9. Also we are not to conceive that in the Creation the Evill proceeding from the darknesse and fiery property was Separated from the Good and placed in a Peculiar Sundry working Dominion but the one is in the other yet the light shoane through the darknesse and the darknesse could not comprehend it Every life in the Creation proceeded forth from the fiery property and the Spirit of the rationall understanding did arise from the lights property In the Creation Every fiery life was brought forth in its beginning g g g In or for to the light 10. Moreover the Creatour of all Beings hath given the Creatures of the outward world which hath a Temporall beginning out of the Eternall word An Vniversall light for visible contemplation also every life in the Creation hath received the light of nature out of the Centre in it selfe out of which the understanding ariseth so that the Creature can rule and governe it selfe 11. And nothing was created Evill or to the Dominion of iniquity for though on one part it hath an Ens of the wrath in it selfe for its life yet on the other part it hath also an Ens of the light and good vertue in it selfe and it is set in the free-will to conceive or worke in Evill or Good for there is nothing so Evill but it hath a Good in it whereby it may rule and be predominant over the Evill 12. But man was in Equall Accord in his properties no property was manifest above the other for he was Gods Image like as there is no Evill manifest in God unlesse he would himselfe manifest the wrath of the Eternall Nature in a thing Even so also the divine free-will was given to man 13. And with all the Command that he in his free-will should not lust after Evill and Good viz. after the divided properties he should continue stedfast in the equall harmony of the properties and rule with the light over the Darknesse and then the properties of the wrath had stood in meer Joy delight and melody in him and he had been a mirror and forme of the divine wisdome which had seen and beheld it selfe in him according to the Kingdome of Joy 14. But being that he did contemplate with the free-will in the dissimility how evill and good were each of them in its own peculiar selfefull property and brought his Lust and longing thereinto desiring to taste thereof in the Essence whereupon this same property did also take him in his lust and prevailed in his will and also in the Ens whence the will did arise to its own Contemplation and Dominion and thus the first man who was good in the beginning became a Stock or Tree of the Taste of the Knowledge of Evill and good viz. a Contending Dominion in which both wills viz. the Good and the Evill ruled in one another 15. But being the fiery wrathfull will so overcame the good which was from the lights Essence that the lights Ens was taken captive in the wrathfull Ens this Image fell under the power and Command of the outward Dominion which was Evill and good and also under the wrath of the inward nature viz. of the fiery darknesse upon which Image God had compassion and did re * * * In-promise inhest the Covenant of Grace into the Captivated disappeared and as to the divine wisedome blind Ens of the holy worlds being and did Incorporate the same as a Covenant of a new Regeneration of a new Holy Will and life 16. Thus now we are to consider aright of the Stock of the humane Tree how it hath spread forth and displayed it selfe in the properties and introduced it selfe as a Tree evill and Good into boughes and branches and from whence his Temporall Government of distinct and Sundry Offices and Callings is arisen which He did awaken in him when he lusted after evill and good and thereby brought himselfe in Subjection to nature being he fell under its Dominion 17. And we see very clearly that Moses hath described and set down in his * * * Genesis first booke how the humane Tree hath opened it selfe in Evill and good and introduced it selfe into boughes and branches for its fruit also we see how the fiery wrathfull property hath alwayes gone before and first of all brought forth its fruit we have a clear and plaine understanding hereof in the Names of those which the Spirit of God hath put by Moses in the h h h Geneology lines of Propagation 18. For first he setteth Cain whereby is understood in the Language of nature a Source out of the Centre of the fiery desire a selfefull will of the fiery might of the Soule viz. a Sprout or Twig out of the first Principle in which branch or Sprig the first Principle did in an especiall manner
and brings it selfe forth with its Spirit out of the Substance into a contemplation and visible ken in which understanding man hath found out the Arts of Metalls 43. For the Sister of Tubal-Cain was Naema Here lieth the pretious pearl deare masters NAEMA is heavenly in her property cloathed with the externall vesture so that you doe not know her for the earthly man is not worthy of it for her Essence is virgineall a virgin of purity it pointeth in one part at the inward new man viz. the Sister of the Sulphurean man and on the other part it signifieth the Grosse Metall of the Earth and also the pretious Metall viz. Gold and Silver 44. For Tuball-Cain is the brother of Naema they lye in one wombe but Tubal-Cain is of this world and Naema is a virgin hidden under her brother and herein the twofold Earth is understood viz. in a twofold property one heavenly and the other grosse Earthly viz. an Essence out of the darke worlds property and an Essence out of the lightfull worlds property and thus also it is to be understood in Man for by the property of Gods Anger viz. by the dying of the earthly man Naema becomes manifest 45. Wherefore doth Moses add the Name Naema and yet speaketh nothing either of any that she brought forth or that she married Answer because that in the Regeneration the naturall Generation ceaseth the new virginity in the Spirit of Christ doth not produce any creature more but they must all proceed out of the first Centre and stock so that they may be all One Tree and by the fire the Metall viz. the virgin which is Tubal-Cains Sister is made manifest 46. The Name TVBAL-CAIN hath an excellent understanding in it for it sheweth hovv the Sulphureous Mercuriall vvheele doth open it selfe in the birth and generation of Metals and also in the Originall of life for God Subjected all things to man and gave him all things for his delight and play therefore Tubal Cain must open and discover himselfe in the humane Tree that so they might understand it Hereby we have signified enough to those that are our School-fellowes 47. And Lamech said to his wife 's Ada and Zilla Verse 23.24 Heare my voyce yee wifes of Lamech and marke what I say I have slaine a man to my wound and a young man to my hurt If Cain shall be avenged seven-fold truly Lamech seventy and seven fold This is a wonderfull strange and marvellous saying who would understand what the Spirit signifieth heere without its own peculiar exposition I do seriously admonish the Mocker to leave our work heere uncensured for he understandeth not our Spirit and Sence 48. Lamech saith that he slew a man to his wound and a young man to his hurt This man is Abel according to the outward humanity of the Kingdome of this world and the young man is the Image of Christ proceeding from the virgin-like line out of the Seed of the woman in him the Man he slew to his Rebuke viz. to an un-curable wound and the pretious young man in the Man to an hurt which would gall and trouble him as an Evill hurt bruise or Bile in the conscience of Sin for the wrath of God wrought in this Bile and the wound being a great and wofull hurt might not be healed for the Curse of the Lord went forth out of this Bile into the wound in which the Earth was cursed so that the humane Dominion became a valley of misery 49. For Lamech saw the sore wound and returned and thereupon tooke two wives that is a twofold will into his Minde for his Government vvhereby he vvould rule upon the Earth viz. one went forth from Ada into the Grazing and keeping of cattle and the hard labour of the hands for a temporall livelihood wherein he found the Curse and wound and the other went forth out of the branch of Zilla into the Earth after the Metalls to make usefull Tooles and Instruments for the Tillage and husbandry of the Ground and for other necesaries and so he found in the metalls the rusty Bile and sore in their metalline nature for the pretious tincture or the faire blossome of the Earth was hidden in the Curse viz. Environed and beset with an Evill Bile and sore 50. Now Lamech knew the vvofull Hurt and said hearken ye wives of Lamech and marke what I say he would faine expresse the Hurt and dammage he saw back againe into the Tree of man and considered the revenge of God which had laid hold of mans life and said Cain shall be avenged seven-fold and Lamech seven and seventy fold for God said also to Cain when he stood and cryed * * * Ver. 14.15 thou drivest me out this day from * * * Or from the Land and Countrey the face of the Earth and it will come to passe that whosover findeth me will slay me but the Lord said to him whosoever slayeth Cain vengeance shall be taken on him seven fold and he set a marke on Cain that none should kill him 51. These are most vvonderfull and hidden sayings Cain shall be avenged Sevenfold and Lamech seventy and seven fold wherefore shall Lamech be avenged Seventy and Seven-fold and Cain Seven-fold who hath done any thing to Lamech Heere the Spirit pointeth out of the Centre of the humane life upon the time vvhich was to come intimateing how it would afterward goe with man in this Wound when as men should multiply and Encrease and make unto themselves Kings and Princes Dominions and Governments that the vvrath of God would also forcibly exercise it selfe in mans will and even open and display it selfe in the humane Life and Dominion 52. Now if a man would understand vvhat Lamech saith concerning the Revenge then he must looke upon the Centre for the life of all creatures consists in Seven Degrees or properties as it is above clearely mentioned now Adam was the Stock for Adam and Eve are one Tree from the parting and division of which Evill and Good did arise and Cain was the first twigg vvhich sprung forth from this tree vvherein the Seven properties of life did put themselves forth out of the right divine order and harmony in the life and destroyed the Image of God which was long of the Devill who egged him on also in the divided properties to the brother-slaughter so that he slew Abel now God said Cain shall be avenged Seven-fold if any one slay him and he set a marke on Cain that none should kill him 53. The Devill had folded up himselfe in the vvrath of God and cunningly insinuated himselfe into the Seven properties of Life being they were departed from their mutuall Harmonious Accord and he vvould be Lord in the place of the Spirit of God in the life of man and would vvholly murther and slay the life as to the Kingdome of God therefore God set a marke vvith the Promise of the Covenant therein so
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
life and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
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
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
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
is the inward Kingdome of the inward Eternall nature must help for the Soul is of the Fathers property and this Japhet doth typifie and the Soules spirit viz. the faire Image of God in the light which did vanish or disappear in Adam and stood * * * Or in the Image typically in the Covenant of which Sem was the figure doth point out unto us the Sons property who should open the Covenant thus also we are to understand that the Father in his will who freely gave us the Son tooke on one part the Garment of our Sins Covering and this was typified by Japhet and the Son on the other part who covered our shame with the Fathers will and this Sem was a figure of 25. For if Christ shall lay the Covering Garment upon our shame then the Soule must help that is it must give up and resigne its will wholly thereinto and goe backwards with its will towards the Bosome of the father and not any longer parley with it selfe in its own will and knowledge how it goeth or will goe but so it must take the Garment in true repentance upon its shoulders and leave the other part upon the shoulders of Sem viz. unto the true Image of * * * Or God Christ which is the pretiouâ— noble Sophia 26. Both these take the heavenly Garment and goe backwards to the Father and though they cannot see how they goe yet they goe in Faith trusting on Gods Mercy and turn away their eyes from the shame vanity and false will for going backwards and covering the shame in this place signifies nothing else but to Convert the Selfe-hood naturally going forwards in its own will and way and goe back againe into the ONE out of which the free-will departed and came into the monster or shame 27. Noahs drunkennesse signifieth that when Adam entred with his Lust and desire into this worlds property he became drunk in the beastall property and therein he uncovered his shame that is he disclosed and made bare therein the beastiall Lust now when this was done he stood before God in great shame and then the beastiall spirit in this Monster of false lust and poysonfull concupiscence brake forth and reviled the pretious heavenly Image and made it selfe Master 28. And thus Christ must in our Soul and in our disappeared and again revived noble Sophia cover the shame of our father Adam and his children for he would therefore not be borne of the Seed of man but out of the heavenly disappeared Ens and brought his living Ens of the holy world thereinto that so he might cover our monstrous * * * Text Seed Shame of the Soules property which Adams lust had uncovered with the heavenly Ens. 29. The corrupt nature which had opened it selfe now in Paradise went along in all men and though the Image of God was againe regenerate in the Spirit of the Saints as in a figurative forme untill the fulfilling of Christ in the flesh yet the monstrous Image was propagated all along in all in the earthly property 30. But being the First earthly world of the humane property was drowned in the floud and there the first Monarchies ceased the same figure did forthwith represent it selfe again in Noah and his Three Sons so that now the spirit doth here signifie from the very stock and root of the humane property how it should afterwards be viz. the Tree of man would in its properties introduce it selfe into boughes and branches that is spread forth it selfe into distinct Nations and Governments and that they would not all know the Onely God according to the light of his Grace and how that God would represent unto them the light of Grace in the Generation of Sem. 31. For Noah saith blessed be the God of Sem and let Japhet dwell in Sems tents by the God of Sem he meaneth the holy word in the Covenant intimating how the same would manifest it selfe and then the Japhites or Gentiles which lived in the light of nature should come to the light of Grace manifested from the Generation of Sem and enter into Sems Tents and dwell therein this did point at the Gentiles who before knew onely of the Light of nature but when the word did manifest it selfe in the Person of Christ with the gratious light of the Gospel they came into the Light of grace 32. And even here Ham viz. the fleshly lust-spirit must be in its own property and selfehood a servant among the children of light for the children of God doe compell him to servitude and keep him under and take away his reviling scorning will for the spirit of Ham which Noah cursed doth intimate how this Hams spirit would be great upon the Earth and goe on onely in its own proud monstrous and beastiall knowledge and scoffe at the children of the light account them fooles because they hope upon something else which they doe not outwardly see 33. Thus the spirit in Noah pointeth out unto us three Sorts of men first it signifieth the children of faith who nakedly and meerely looke upon the hidden light of Gods grace and have the same shineing in their Hearts 34. The other would look upon the light of Nature and Reason and would endeavour to fathome and search out the hidden light by the strength of reason and that they would therefore contend dispute wrangle and jangle and bring forth many wonderfull strange monsters and Conceits out of the light of nature and set them up for Gods or Gods light as it hath so come to passe among the Christians and Gentiles 35. The Third Sort would be of Hams nature and Generation and know neither the light of nature or grace but walk as the Beast and be onely Titular verball praters and litterall children and moreover mockers scoffers and fleering Apes who would also be called the children of God but their knowledge would be onely of the externall Stone-Church a meere custome and verball round of a * * * Or Divine Service as they call it Service of God where the mouth would use indeed the Name of God but the heart would onely bring forth a beastiall spirit to earthly pride lust and pleasure 36. Thus the spirit of Sem Ham and Japhet would dwell together in one Congregation Sems generation in faith hidden among the Japhites as a poor disesteemed contemned abject people but the tribe of Japhet would set forth themselves with great plausible words with great and huge ostentation of Gods Service but yet it would be but as an hypocricy and seeming holinesse proceeding from the light of nature but Hams linage would be full of gluttony and drunkennesse scoffing and reviling and they would mock at both viz. the children of the Caine-like seeming holinesse and also at the children of the true light and would live as the wilde brute beast and yet in their Swinish life would be children of Grace by an outward appropriation or
Adoption 37. This Ham hath now the dominion in Christendome he hath flattered with Japhet so that he hath set him up by the light of nature an externall specious divine worship as a Titular God This Titular God hath covered Ham in his beastiall Sodomiticall spirit with a very fair and glorious covering under the purple mantle of Christ and laid under his Head great * * * Or Sachells full Sacks full of the light of Grace and these the beastiall mouth-spirit of Ham must take along with it and when it must indeed dye then it hath whole sacks full of the light of Grace 38. But the light of Grace remaineth onely in the Sacks and Hams spirit remaineth in it selfe an Evill Beast and cannot truly open the Sacks and take out the light of Grace this Hams spirit is accursed and shall not inherit Gods Kingdome unlesse it be really born againe out of the light of Grace or else the sacks and coverings availe him not at all 39 For a Beast goeth into the Sanctuary or to holy Service of God and remaines a Beast when he comes thence Thy seeming Holinesse and Devotion thy comforting flattering and soothing up thy Selfe availes nothing unless thou returne again into thy first mother from whence man is originally proceeded and become as a little new-borne childe and let Ham and Japhet goe with all their Arts and Pratings 40. For Japhet obtaines it not in his specious glistering Kingdome unless he enter into Sems tent viz. into the light of Grace so that the same may be born in him outward adopted children availe not in Gods account but innate children born anew of the heavenly Ens in Christ Spirit and whosoever hath not the same is already judged Joh. chap. 3. The Second Part. THE SECOND PART OF THE Mysterium Magnum Beginneth with the Propagation of the Humane Tree through Noahs Children AND The building of the Tower of Babel and Confusion of the Speeches and their Division into Severall Nations This is The other Tree Wherein the Powers of the Properties unfold and forme themselves into the Languages even out of One into many Languages Tongues and Speeches Beginning with the X Chapter of Genesis and the 35 th Chapter of the Mysterium Magnum and ending with the XXXV Chapter of Genesis and the 64. Chapter of the Mysterium Magnum at the 5 th verse Written by JACOB BEHM Teutonicus LONDON Printed by M. Simmons for H. Blunden and are to be sold at the Castle in Corn-hill 1654. CHAPTER XXXV Shewes how the * * * Or Tree of Mankinde Humane Tree hath spread forth it selfe in its properties by the children of Noah and how they were divided and Severed at the Towre of Babel in their properties by the confusion of the Tongues into distinct Nations EVERY tree groweth first after that it shooteth out of its pregnant * * * Grain Kernell pippin Seed into a Stock Gen. X. afterwards into Branches and Boughes and bringeth forth further out of its Ens the Blossome and Fruit thus also we are to understand of the Humane Tree according to its vertue and manifestation of its hidden wonders of the divine wisdome which lay hid in the humane Ens and put it selfe forth in time out of each Degree of the properties 2. Adam was the first Ens to the Grain or pregnant fruitfull seed of mankinde and this same Ens which produced the humane life was in the divine wisdome in the word of the divine power of the divine understanding The Spirit of God brought this holy Ens out of the divine wisdome and lubet into the Verbum Fiat viz. into the desire of the forming word viz. into Nature and therein the Spirit of God figured the Ens of divine wisdome through the Speaking Word into a formall life and the nature of the three Principles into a Body into which body understand the Ens of nature the Spirit of God breathed this same figured shaped creatural life of Divine Vnderstanding 3. And hence man had his rise and became a living Soule both out of the heavenly spirituall Ens and out of the temporall Ens of the Earth and foure Elements both out of the constellation or Astrum of the divine Magick and naturall Magick a compleat perfect likenesse of God a delightfull Tree of the life of divine wisdome and Contemplation ingrafted into the Paradise of God viz. into heaven and into the Time of this world standing in both fit to * * * Generate again or propagate regenerate and forme his like out of himselfe like as out of one Tree many twiggs broughs branches and fruits doe grow where every fruit hath a Grain Kernell or Pippin in it fit to produce a new Stock and tree the like we are also to understand concerning the tree of mankinde 4. The inward spirituall Ens grew in its power in Adams life untill the outward earthly naturall one overcame him by the infectious perswasion of the Devill and then the naturall Ens put it selfe forcibly forth in the powers of the wonders of Nature and brought forth its branches and boughes out of the essence of nature 5. And though the holy Ens of the heavenly worlds Essence and being did disappeare in Adam by his infection and poysonfull Imagination yet the word of divine power did give is selfe againe thereinto by Covenant so that this Ens of the heavenly world was propagated all along in this tree untill the time of its now springing forth in the Ens of Mary where the Covenant was accomplished stood at its ayme and limit 6. Adms spirituall holy Stem grew untill his fall and there it stood still and then the word freely gave it selfe by the Covenant thereinto as into a disappeared expired Ens to regenerate it againe in its true Entity and the outward naturall Stem obtained the power and the selfe-growing life in the fall where then the Elements each of them in its property became sensible and full of its own selfefull power and operation and grew so unto the floud especially before the floud in its boughes and branches and did shew it selfe as a full grown Tree according to all the properties in Evill and Good 7. But the Powers had not as yet unfolded and explicated themselves therein for all men had onely one Language the Languages were made manifest out of the properties before the floud 8. They indeed understood the Language of Nature viz. the formed word in its difference but this difference or distinct variety was not as yet formed and framed into Tongues untill the Stock of the Humane Tree did after the floud bring its power into the Branches whereupon the tree of mankinde began to bloome and bloossme forth out of the properties of the powers of the formed Naturall Word viz. out of the Blessing wherewith God blessed Noah and his children viz. the branches of the tree and bad them be fruitfull and fill and replenish the Earth
and gave them the Covenant of Grace 9. For in Cain this Tree was cursed but in Noah it was againe blessed that the properties of the formed naturall word should put forth themselves with the Tongues through the property of nature as a Wonder of many words or Gods in the Onely living Word 10. The Image of God in the formed word should bring forth the formation of the onely word out of the first Ens into many formations or formes of tongues and Speeches according to the nature and manner of the Princely Dominions of the high Spirits which also are in their distinct Degrees and differences in the formed word and in the Deep of this world doe rule in the properties of nature above the foure Elements yea also above the operation of the Stars in the Soule of the great world which also beare the Names of God in the formed word of nature as an instrument of God whereby he in a formall manner ruleth in his Dominion and Love-delight or Harmony 11. That the * * * Patriarchs Ancient Fathers lived so long before the floud was because that the powers of the formed word of the divine property were yet undivided and un-manifested and un-explicated in them as a young Tree which is full of power vertue and Sap doth excellently manifest and display it selfe in its Branches and spreading growth but when it begins to bloome then the good power goeth into the Blossomes and fruits 12. The like also we are to understand concerning the first Age of mankinde when the powers were couched in One property in the Stock then men did understand the Language of nature for all Languages did lye therein but when this Tree of the one onely Tongue did divide it selfe in its properties and powers among the children of Nimrod then the Language of nature whence Adam gave names to all things naming each from its property did cease and the Stem of nature became faint feeble and weak by reason of the divided properties in the word of the powerfull understanding 13. Thus they did not any longer live so long for the true power of the humane life whence the understanding floweth is * * * Or proceeded come out of the word of God but being that the understanding did divide it selfe into many Tongues and properties Nature grew weaker and weaker and the high understanding of the properties of the Spirits of the Letters did fall for the internall brought it selfe into an externall in manner and wise as a man relateth and speaketh of a thing which he hath by hear-say and yet hath no right understanding of the same also is not able to see it 14. Of Such a Gift as the understanding of the Language of nature mankinde was deprived of at Babel when as they so highly exalted nature and would by the outward nature build them a Towre whose top should reach even to heaven which hath a very subtile hidden and innate understanding and it lyeth very excellently and emphatically in the Names of Noahs children and childrens children which the spirit in Moses hath set down in the line of their forth-spreading Generations wherein the properties of the division of the onely understanding and Language may be understood for they doe intirely intimate how the properties of the understanding doe give forth and unfold themselves one out of another and how each mutually brings it selfe into a Sundry particular Speech as into a peculiar Selfely word 15. For the names of the children of Noah and their children from whom the Second Monarchy had its rise upon the Earth are Seventy two which the spirit in Moses doth point out and herein lyeth the Great Mystery of the Tower of Babel viz. the division of the Tongues 16. For d d d 77. Seventy Seven is the whole number of the divine manifestation through the formed word e e e 72.5.1 â— seaventy two are Babel viz. the tongues of the wonders the other Five are holy and lye hidden under the seventy two and they take their Originall out of JOTH and the JOTH standeth in the viz. in the one which is the Eye of Eternity without ground and number 17. Through the five holy Speeches proceeding from JOTH the Spirit in the formed word of nature speaketh holy divine words in the children of the Saints and through the Seventy two Tongues he speaketh through the Nature of the wonders both from the Evill and good according as rhe word doth forme and amasse it selfe in an Ens. 18. The five Speeches belong to the Spirit of God who speaketh by his children when and how he pleaseth but the Seventy two belong to mans Selfnesse and particular ownhood whence mans self-full understanding speaketh Lies and Truth therefore the seaventy two Languages viz. Babel must passe through the judgement of God and the pure shall be separated from the Impure and tryed in the fire 19. For him who is taken under and capable of this knowledge we will give a short direction and manuduction to trace out our Sence and meaning which yet we in this place will keep to our selves and thereby intimate unto him how he may search out all Mysteries and Secrets which lie coucht under these Names which the holy Spirit in Moses hath marked out 20. The Spirit in Moses sets down Seven Names in Japhets Line viz. the Seven Sons which he begat which are these Gomer Magog Madai Javan Tubal Meschech and Tiras Now Japhet is the first and betokeneth the first Principle and therein the Kingdome of nature intimating how even out of Nature the Seven free Arts or liberall Sciences should be found under a naturall Philosophy and these were found out in this Japhets line in a naturall manner by the heathenish Philosophy for this was the twig which should dwell in Sems Tent as Noah foretold 21. For the Seven Sons of Japhet signifie and point out the Seven properties of nature and under their Seven Names lyeth the great Mystery of the Japheticall Lines in the Kingdome of nature intimating to us what kinde of people and Kingdomes should arise from them even unto the end of the world concerning the manifestation and writing of which our Speech is stopt and taken from us but it shall be freely and fully manifested to our school-fellowes in its Time and be wholly made known and revealed 22. After this the Spirit mentioneth onely two Sons of Japhet which begat children viz. Gomer and Javan he passeth over the other children of Japhet in Silence and mentions not at all what children they begat and this is not without cause the Spirit pointeth at the two sorts of men among the Gentiles in the Kingdome of nature viz. under Gomer he setteth three Names Askenaz Riphath and Togarmah these were the Sons of Gomer who doe thus manifest themselves in the Language of nature viz. they forme conceive or Amass the Ens of nature viz. the formed Word into an Ens and bring it into
a Contemplation that is into an acute speculating Reason and make a figure out of it viz. a Dominion or forme of a Government of selfe-will according to the Kingdome of nature for Temporall Glory and Renowne 23. And under the other Son Javan he setteth foure Names viz. Elisa Tharsis Kittim and Dodanim and he saith that of these fourteen Names all the Isles and Languages of the Gentiles were filled and that they had their rise and Originall from hence These foure Names doe intimate out of the properties of nature thus much viz. by the first Name ELISA a good halfe Angelicall will by the second TARSHISH an introduction of the good will into the wrath of nature from whence an Evill warlike Selfenesse ariseth by the third viz. KITTIM a false understanding whereby the Angelicall Good will is brought in the selfehood of Reason even to be a foole and sets forth it selfe with a strange outside Lustre and it signifieth the heathenish Idolatry whereinto they brought themselves through Reason without Gods Light and thereby did set up heathenish Idolls and made themselves Great Kingdomes so that the spirit of Nature hath brought them under its power and might into its own form and under the Name DODANIM the spirit intimateth the Kingdome of nature in Selfehood with its selfely Divine Service viz. an externall visible God which may be shewn by the pointing of the finger 24. And under these fourteen Names in Japhets line the Humane Kingdome of nature is wholly pourtrayed and typifyed and we are in an especiall manner to observe that the angelicall will is therein concluded betokening the wise and deep understanding Heathen in the light of nature in whom the inward Holy Kingdome did behold it selfe who notwithstanding they lay shut up in the true divine understanding and saw by an externall light or reflex into the Restitution of all Beings shall when the Covering is taken away live in Sems Tent viz. in the Formed Word of nature yet in their property 25. Out of this fourteenth number of the fourteen Names of Japhet came the Propheticall and Apocalipticall Numbers 14. Names from which the Spirit prophecied how the wonders of nature should open themselves one after another and what should happen in each Degree of their manifestation which we will here passe over in Silence and mention it in its due place 26. Under Ham the spirit bringeth the greatest intimation of the Kingdome of Nature for he fully sets forth the externall forme of Reason for he saith Ham begat Chush Mizraim Puth and Canaan CVSH giveth in the Ens of the pregnant Generating Nature a signification of a forme of sudden conceived Swift ascending lust in Selfehood like to a Running or far and wide domineering and Reigning might and it is the root of the Princely Government according to the third Principle but Japhet is the same ground or work according to the first Principle 27. MIZRAIM signifieth a forth driving Power which doth forthwith comprehend it selfe again in the Lust in which the Centre of Nature doth goe forth all along in a strong through-breaking lust and desire and breaks open the forme of the Lust intimating unto us the Originall of the divided Tongues and how the power of the onely formed word of the understanding should be divided 28. The Name PVTH sheweth forth even from the Ens of nature a High City or place whereby the will of these men would advance it selfe on High in contriving and framing how to build them an High Tower CANAAN signifieth a Land of lowlinesse and humility shewing that God would be found in the lowly and humble and it especially signifies that this high flown aspiring will shall be overthrown and cast down 29. Although the Reader may not be able to understand us in this Tongue yet I set this down onely to the end that he may learn to consider and meditate on the Great Mystery which the Spirit of God hath signified under these Names from whence such a purpose of a few men did arise that it is even wholly a meere wonder whence the Tongues and speeches doe take their rise and Originall for the Spirit doth set down afterwards that Chus begat Nimrod who began to be a mighty Lord upon the Earth and was a mighty hunter before the Lord who would now understand what kinde of mighty Lord and hunter he was before God without the understanding of the Language of nature which being it is not every mans gift to understand we will onely intimate the sence and meaning even what the Spirit doth thereby understand in the word of the Essence 30. Nimrod became a mighty Lord and was an Hunter before the Lord Now if I be able to see the Spirit in its Essence in the formation of the word then I see what a Lord and Hunter Nimrod was for the Spirit doth herein signifie and point at the properties of nature shewing how the same have opened themselves in mans nature and brought themselves into an externall forme to a contrived framed Government among men the Spirit signifyeth by the Name how the humane free-will hath formed it selfe in the Nature of the understanding and Imagined such a Model and platforme into its minde out of which Imagination and phancy the outward work arose 31. For the Name NIMROD doth give a very clear signification in open understanding that he came from Chus for he is in himselfe a taking apprehending or an Arrogation of Power and might out of nature intimating how nature doth forme and frame it selfe into a Government in the Minde and hath put it selfe forth with Power and hath hunted suppressed and oppressed the inferiour properties therefore the Spirit saith an Hunter before the Lord for the Nature is before the Lord therefore the Spirit speaketh here of an hunter before the Lord for look as an Hunter doth hunt drive take and tame wilde Beasts even so the spirit intimateth that out of this selfe-advanced humane Nature such evill Beasts would arise who would live onely to the outward nature 32. Now out of the wrath of nature arose over these foolish beastiall men the Hunter viz. the outward domination which should hunt catch kill and keep them in Awe so that the Hunter might Tame them and hold them under a Government else there would be onely a Generall raving raging biting tearing devouring and eating up each other among the Beastiall men being they would not suffer the Spirit of God to rule and guide them they must suffer the Office of nature to rule them for otherwise what need hath the Lord of an Hunter that the Spirit in Moses saith that he was a mighty Hunter before the Lord that which hunteth before the Lord of all beings doth not hunt Hares or other Beasts 33. Moses hath a vaile before his cleare shining Eyes the Spirit doth hereby hint at the Government of nature shewing how the humane Government hath formed and contrived it selfe in the Soul of the
outward world and how it should afterwards be among them and what Hunters would arise over them and compareth the humane Dominion to an Hunter who hunteth for Beasts to catch and slay them and thus it would be also among them that these Hunters would Hunt after Men to take them and bring them under Slavery and Servitude and chase and course them too and fro by their Bloud-Hounds bite tear slay and devoure them by war and murtherous acts and tame and bring under all with force fury and violence and excellently well manage the Government of the Hunter in their own selfe assumed Power 34. For Man was fallen under the possession of Gods wrath in nature the same forced forth it selfe now with its desire and formed it selfe into a Government according to the outward Constellations and the foure Elements as they doe build up and break down even so did this Hunter doe with his Beasts in his Sport 35. Here the world may take an exact Looking-glasse to behold it selfe in it is the true Originall Ground of the worldly Dominion and * * * Lordship Rule and although the same ground of Government hath an internall spirituall Originall yet it is in the outward forme onely before God as a beastiall Huntsman-ship among the Beast-men who must be bound and tamed 36. For the inward spirituall Government standeth in great humility in an Angelicall forme whereunto God also created man if he had but remained in Paradise then he should have had no need of the Hunter but being he would be a Beast God ordained him also an Hunter who might keep under the wilde unruly beastiall men and the Hunter and beast are both alike before God in this worlds beastiall property but being it may not be any otherwise God holdeth it for his naturall Order for he hath given every thing its Government Station and Order 37. But it is to be lamented that this Hunter doth hunt slay and devoure the Tame humane beasts which doe not belong to his Game but what shall we say or wherewith shall the children of God excuse themselves or quit themselves of this Hunter before God seeing every man beares externally the Hunters Hinde on him over which the hunter of nature hath power the inward spirituall man must leave his outward Beast unto the Hunter for his outward Beast is also evill 38. The spirit of Moses setteth under Hams linage twenty nine Names which came from Ham 29. Names which intimate the twenty nine properties proceeding from the third Principle viz. from the spirit of the outward world hinting how the formed word should be manifested through the outward nature both in Tongues and Properties whence the Governments and Orders of Countries and Nations have had their rise albeit each property hath again its externe Birth like as one branch or sprout of a tree doth produce and bring forth other Twigs yet the spirit in Moses doth point at the chiefe head root and the properties under these Names shewing what kinde of people should arise from thence and what their alterations and their finall conclusions should be all this lyeth hidden under their Names 39. Thus Ham hath twenty nine Names of his children 29. and he is the thirtieth twentie nine is the set Numbers of his children and childrens children under which the number of the end lyeth in Hams Government and Dominion Thirty is his whole Number whereof the Prophet speaketh 30. that this Ham would sell the righteous One for thirty pieces of Silver and give the same for a Potters field as a Pot is accounted of in reference to its maker even so is the fleshly man Ham in regard of God he taketh his thirtieth number which he ought to bring into Gods Kingdome and giveth it for an earthly vessell which doth resemble a field and in that doth sell the righteous one who lieth hid under the thirtieth number in the word of Power thus the righteous one under the thirtieth Number doth by the death or mortification of Hams flesh Sever himselfe from the twenty nine Numbers of these properties which have gotten the upper hand in Ham for in the thirtieth year the Righteous one viz. Christ did separate himselfe unto his Office and in the thirtieth Number lyeth this same Mystery this is understood by our fellow-schollars and onely hinted at in this place 26. Names 40. Sem hath in his line of Propagation twenty six Names and he is the twenty seventh 27 th Name And the spirit in Moses speaketh very hiddenly Gen. 10. Vers. 24. saying that he was the Father of all children of Eber and Eber begat two Sons the Name of one was Peleg for at his dayes the world was divided 25. and the other was named * * * Or Jaketan Joktan all whatsoever the spirit in Moses speaketh of the outward Acts of the Patriarks he hath under them a single inward eye upon the line of Christ for he saith that Sem was the father of all the children of Eber although Eber be first in the Third degree after Sem yet the spirit looketh so punctually upon the word in the Covenant wheresoever it doth open it selfe in a Line 41. For EBER signifieth in the forming of the word as much as a Sound or manifestation of the word out of the Centre and saith further that he begat Peleg and called him so by reason of the division of the earth the spirit doth not onely look upon the outward division of Lands and Countries but much rather upon the Line in which stood the * * * Or Mark. limit of the Covenant for in Eber the limit of the Covenant did open it selfe in the word as in the Sound or manifestation and went all along in the Seed upon Peleg and the line of Adam and Christ did there sever it selfe in the two bretheren as afterwards it did among the children of Abraham and Isaac with Isaac and Ismael and with Jacob and Esau thus likewise it was here with Peleg and Joktan externally the world was divided and internally the Kingdome of Christ and the Kingdome of the world Not that we are to understand that Joktan did not remaine in the Covenant onely the spirit doth here looke upon the motion of the Seed in which line the limit or marke of the Covenant was to be moved wherein the word would againe move it selfe in the disappeared humanity of the heavenly Ens and manifest it selfe in the Humanity 42. The Names of Sems children and grand-children are meere intimations and significations of the properties out of the wonderfull line of the propheticall spirit of Enoch where these same properties were brought forth out of the Stock into Boughes but here into Branches 43. The spirit in Moses a a a Gen. 10. from 26. vers to the 30. setteth * * * 14. Names fourteen names under Jocktans line which are the wonderfull Number of this bough in the trees
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
Grand Son began his Kingdome at Babel and was the first Lord upon the Earth after the floud Gen. X. 8.10 and was the first Erectour of the Towre and City Babylon yet we are not to understand that onely Hams children would build the Towre but also Japhets and Sems for they were yet All together as One people and would build them a Towre whose top should reach even unto heaven that they might thereby make themselves a great Name Gen. XI 4 4. This Towre on which the Tongues were divided and where the Great City Babel stood is a figure of the fallen earthly man who is entered into Selfehood and hath made the formed word of God in him unto an Idoll for the nature of the Towre was even this viz. that it should there stand as a great wonder which men had made in their own contriving Phancy whereupon they would ascend up to God and signifies that man hath lost the right understanding of God and his habitation and essence 5. Man had compacted or framed his understanding through the desire of selfe-elevation and exaltation into the Sensuall tongue and contrived or conceived the same into a selfely propriety in which conception or comprehension the spirit of the Mentall Tongue of the five vowells was departed from him 6. Not that we are to conceive that this spirit was departed from its creature onely the free-will of man had in the formed word of the * * * Or speechlesse dumb letters Consonants wherein the spirit of the five vowells viz. the unformed spirit of God did manifest it selfe brought it selfe forth as a peculiar God out of the Resignation to the unformed spirit into a selfe fullnesse and selfe-willed weening and phancy the type whereof was the Towre where the men of Babel would come and climbe up to God in their own conceived will and Thoughts they themselves were gone forth from the spirit of God and would through their owne power and Ability take the Kingdome of God to themselves in Selfehood they would enter with their own will selfe-borne in evill and good into the property of Gods holinesse this denotes and declares the divided tongues where every property had brought it selfe forth out of the universall SensVAll tongue into a Selfishnesse and a peculiar Selfly understanding so that they did not any longer understand one another where the understanding was compacted and brought into a propriety out of and according to the Three Alphabets 7. This compacted formed Tongue the holy Ghost did open on the day of Pentecost in St Peters Sermon where Peter from the opened Sensuall tongue spake in one Language all Languages and this was also Adams Language whence he gave Names to all creatures 8. Thus understand us aright what Babel and the Towre of Babel doth typifie and point out The City Babel is the Ham-like man who buildeth this City upon the earth the Towre is his Self-chosen God and Divine worship all Reason-taught from the school of this world are the Master-builders of this Towre all those who have set up themselves to be Teachers and are chosen thereunto by man without Gods spirit they are the Master-worke-men at this Towre and the Idoll of the world None excepted they carve and frame altogether onely Stone and wood for this Towre 9. For the Name NIMROD sheweth us very clearly also in its owne sense of the formed word that it is a self contrived formed amassed and compacted lust which did advance it selfe on high as a selfly God the Type whereof was the Towre God suffered them in their confounded understanding to set forth the figure of their property as a type what Man would be in the presence of God 10. Now saith Reason wherefore did God suffer it to come to pass Answer Thus it must be that the wonders of the wisdome in the unformed Word of the five vowells might introduce themselves through the formed word of the three Principles into a form or externall contemplation as a counter-plat-form draught pourtracture or formation for the dark world of Gods Anger was become manifest in man whence the grosse earthly property was generated which also had wholly captivated man and the same did here likewise represent its image as a selfly God 11. Now then the Towre was a type of the darke world where man would behold God in the darke selfehood and denotes the earthly man who standeth in Gods sight as this Towre and is an Image and resemblance of * * * Or Gods contempla divine Contemplation according to evill and good as a Painted life for the true humane life was the formed life which became in own desire to Selfehood such an Image before God as this Towre 12. All men even from Adam who have taught of God without the divine vision of the Spirit of God in them they have all spoken and taught from this Towre of the confounded tongues and even hence hath the Strife arisen about God and his will and Essence so that man hath contended and jangled about God in Selfehood one hath said they must bring Bricks to the building of the Towre another Stone a third Lime a fourth wood water or other needfull Materialls and their chiefe Master-builders have been manifold every one according to the property of his owne Tongue every one hath desired to builde the Towre upon his owne foundation and proper ground one hath had in the property of his Country and Climate Stone for the building thereof another lime the third chalke or clay the fourth wood and every one hath thought good to build the Towre alone for himselfe out of the materiall of his owne property for a great wonder that all the world might look and behold that which he hath built 13. And then when people of other Countries have seen what that hath built then they have contemned it and said that the property of their countries materiall hath been better for the erecting the Towre and have begun to reject it and to build the Towre for themselves and praised that also which likewise hath again been despised of others who have accounted their countries materiall better so long till they have fallen quite out in Pride and Contention and have left off from the Towre and have fallen upon one another and persecuted slaine and murdered one another about the Knowledge of the Towre of Babel and that party which hath then got the victory that hath again built the Towre out of its own property till other people have also risen up and accounted their own matter and stuffe for the Best 14. For the Speeches of the understanding were confounded and divided and therefore the people neither knew nor understood one anothers property and each people or Nation hath supposed and looked upon the other to be strange in the power of the understanding in the formed word from whence the Contempt of Religion viz. of the knowledge and confession of the word hath arisen
Opinions of Gods being and Essence and therein consists the Confusion viz. the Mystery of the great Babylon concerning which the Spirit of God did prophecie and declare out of the propheticall root both out of the Line of Christ how Christ should come to restore and remedy the poore captive soule and regenerate its right true life and also out of the Turba magna how this Beast together with the whore should be cast from the face of God into the fiery furnace 30. With this whore of Selfe all the false Spirituall * * * Clergicall and Ecclesiasticall ones or priesthood have cloathed themselves who set up themselves to be Teachers of the mystery of Gods Kingdome without Gods Spirit they have externally covered themselves with the propheticall and Apostolicall word and pleaded the Testimony of the Bible but they have introduced their own sense out of the Whores Ens thereinto and have hung in their heart to the babilonicall fleshly whore and have not understood the Propheticall and Apostolicall Tongue in its Sence 31. They have spoken from the sence of their owne beastiall selfe-hood through the propheticall and Apostolicall word and have brought and used Christs words to their own selvish babilonicall Harlottry and committed whoredome and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver Gold and pretious stones and also with worldly dignities Honours favour and riches 32. After these men have run and have even adored and esteemed them as Gods falling deeply in love with their Bastard although their hearts have never agreed or stood upon the onely true ground but have been at variance with each other and this is that of which the Prophet Daniel speaketh saying * * * Daniel 11. they shall honour a God whom their fathers knew not with Gold Silver and pretious stones and unto those that help them to strengthen their strange God * * * God of forces Maozim they will divide the Land for inheritance this whole chapter doth belong hereunto 33. Now when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth and what it was under Moses and among the Gentiles then we finde very clearly that among all Three it is of one property and so also among the Turks and present Jewes every Nation builds it out of its own materialls for in the Right universall Sensuall tongue if it be manifest in one we are altogether but one onely people and Nation even from Adam 34. But the very cause that we are divided and brought into Opinions is by reason of our Master-builders and founders viz. of the high schooles Priests Popes Bishops Doctors also the Rabbies and Masters of all nations who are set as work-men to the building of the Towre all these have judged from their owne Language and naturall understanding viz. from their conceived and formed sensuall tongue from the outward letter and have indeed neither known God or the Light of nature but have been blinde and dumb as to both both the Jewes and Gentiles and also the Selfe-made Teachers of the Christians 35. Whosoever have run devoid of Gods spirit without divine understanding either among Jewes and Gentiles Christians and Turkes they have built onely this Towre in their own essence and the same is even a Towre of the great wonders of God of divine Contemplation both according to light and darknesse life and death joy and sorrow 36. Not that we are to understand that this Towre is not at all profitable before God it is even the great Mystery of Gods manifestation according to Love and Anger as God hath created out of the great mystery all manner kindes and sorts of Beasts Birds Wormes Trees and Hearbs evill and Good and that all to the manifestation of the Great wonders thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue out of the multiplicity of the properties and introduced them into a Substance for its Growth and glory viz to the great Harvest of God where each property of Love and Anger Light and darknesse shall reap in it s own fruit and every thing shall possesse its heaven in it Selfe in its own formed and conceived Ens out of the onely word of God which hath given forth it selfe to every life even unto every life and Being according to its own proper quality and vertue according to and out of its Principle as an universall word to the glorious manifestation of Eternity 37. Now when we further consider of this Beast with the Whore what it is in it selfe within and without then we finde that it is the formed compacted word of the spirits of the Letters for men are all of one onely property as to their life all are begotten out of one flesh and Soul and have all but one onely kinde of life as a Tree in many boughes and branches where the boughes and twiggs doe not perfectly and wholly seeme alike or the same in forme but all have one onely Sapp and vertue so likewise the creature of mankinde among Jewes Christians Turks and Heathens 38. And the onely difference is this the spirits of the Letters in the formed word do sever us in the understanding else we live all alike in the four Elements and eat of the fruits of one Mother and remaine in her when we dye to this outward life 39. The compacted Sensuall tongue which is divided in the spirits of the Letters doth confound us and make us to erre so that we doe suppose we are strange one to another and yet we are all but one onely Tree which the Devill hath poysoned with his desire in Adam so that the equall Temperature or Accord was brought into distemper and discord whereupon the spirits of the Letters were variously made manifest so that we speak from many speeches that is we have introduced the powerfull word of God into the multiplicity of the divided properties and have made in each tongues property a Selfehood or a Self-ish desire to arrogation self-apprehension and assumption 40. Hence arise the contrarieties differences and * * * Text Images Opinions in that we have introduced the unformed word into the forme of our owne selfe-made Image now we contend and strive about these Images and conceits and every one supposeth his own to be best and when we bring all these Images and severall Semblances again into one Language and Speech and mortifie them then the Onely Quickning Word of God which giveth power and life to all things is again manifest and strife ceaseth and God is all in all 41. Therefore we say as we have found it in the Grace of the One that all mens Imaginations opinions and Knowings of God his being and will without the divine light or * * * The undoubted Unction of the holy Ghost illumination of the Spirit are this same whores Beast which is flown forth and arisen from the
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
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
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
* Extra substantiam without the Substance is the being Above for without the Substance or matter there is all Above No below that which is under the Substance is also above 10. Now the Cry of the Sodomites was come before the * * * Or Highness Above viz. before and into the first Principle where the * * * Or Highness Above doth conceive or comprehend it selfe out of the Nothing in the first Eternall beginning viz. to a nature and formation of the Powers or Word and Gods formed word or voyce out of the Fathers and Sons property out of Love and Anger which had betrothed it selfe by promise to be a Christ to man and formed it selfe into a divine Ens heard the Cry in the property of the Anger wherewith he is a Judge of the wicked Ens or ungodliness 11. Therefore said the Father I will come down that I may see whether it be so or no that is he came down that is * * * Or from on High out of the Above with that formed Hearing of these three men in the Ens which God had formed to be Judge of the world which was to become the Christ. 12. For this Ens was to be creaturall in the Person therefore it was formative in an Angelicall manner in the conceived word of the promise and therewith it came from above that is out of the Above viz. out of God out of the unchangeable God and heard first in Abraham into the Ens of the Covenant into the Aym or limit of his Covenant with his Love and with the Anger viz. with the Hearing of the fire he heard into the iniquity and vanity of man and saw with the Anger what they did that is his wrath saw essentially into the vanity of man in manner as an incentive fire should arise in any piece of wood or fuell and would devour the wood so likewise God looked with his Anger-Eye in the formed Ens through the same judiciall word in Christs Ens wherein he will judge the world into the wicked infection and will of the children of Ham at Sodom and Gomorrah 13. For when God had set before him in Abraham the new birth of his holy children out of his Love-Ens he also set before him the Judgement in his Anger Ens how he would through this Christ prove the wicked in the fire 14. And the judgement upon Sodom is a figure of the Last Judgement As the three men which came before Abraham were a figure of our new Angelicall humanity where God dwelleth in man so was also his Anger in the wicked and we see here that God will Judge the Devills and all wicked men by the Children of the Saints as he now did represent the figure of the Judiciall Office in an humanity of three and destroyed Sodom and Gomorrah from the world 15. Also God said to Abraham How can I hide from Abraham the thing which I do It was hidden unto the Earthly Abraham but unto the heavenly out of Gods Ens God would not hide it and here he set forth the figure of his Love and his Anger viz. the humanity of Christ in the great humility and Love and his truth and Righteousnesse in the Two Angells 16. For thus saith the Text in Moses Chap. XVIII from the 22. to the 25 verse And Abraham stood yet before the Lord viz. before these three men which he here calleth onely one and came near to him and said Wilt thou also destroy the Righteous with the wicked peradventure there are fifty Righteous within the Citty wilt thou also destroy them and not spare the place for the fifty Righteous that are therein that be far from thee to do so to slay the Righteous with the wicked and that the Righteous should be as the wicked that be far from thee that thou who art the Judge of the whole Earth shouldst so judge 17. This is now the very excellent and pregnant figure how Abraham in the Ens of faith in Christs Person and Spirit cometh before God viz. before the Tri-une God before the Severe Righteousness of God and will reconcile and atone the Father and prayeth for his children which dwell among the Company of the wicked that his Father would be pleased to spare that place where yet righteous people dwell from Rebuke and draweth his Mercy into his Righteousness and saith Thou wilt not so judge who art the Judge of the whole world 18. This figure is nothing else but God in his Righteousness and God in Christ with his Mercy Here the two types stand both together what should it else mean that a man would withhold God from doing what he please 19. The Man Christ doth withhold Gods righteousness and severe judgement from falling on the crew of wicked men else they had been devoured at the first disobedience in Paradise this is he which cometh before God and into God viz. into Gods Anger for he is of God and therefore he can come before God draw neer to or intercede with God 20. That is the formed word viz. the creature standeth before the judgement and sits in judgement and suffers not the Anger to judge so long as there are righteous people as is here to be seen If there had been but ten righteous persons God had spared them indeed there were but Three persons onely which were righteous before God viz. Loth with his two daughters his wife was also not fit or capable of this mercy therefore although she went out of Sodom yet she remained still and was turned to a pillar of Salt as shall afterward be cleared and expounded 21. Abraham that is the Spirit of Christ entreateth so far with God that God would spare all these places for ten persons sake but they were all revolted and gon astray save his brothers Son who was a stranger among this people whom God first brought out before he enkindled the wrath 22. The Spirit here speaketh very covertly and hiddenly in Moses and Esdras who wrote again these Acts in the Spirit of God Note Esdras wrote the Book of these Acts viz. Genesis c. after that they were lost among the children of Israel and we here see very fully and pregnantly how exactly and punctually the Spirit here aymeth at the figure in Abraham and pointeth out what thereby is to be understood 23. For at the Appearance unto Abraham he speaketh of three men and here he speaketh of two Angels which went towards Sodom and destroyed the Cities to signifie that the person of Christ is the Third which went not along for here onely two went viz. Gods Truth and Gods Righteousness viz. the judgement and the truth the judgement remained * * * Vpon Gen. XI X. vers 1. c. in Sodom and the Truth brought Lott out 24. And when both these Angels at Even when their time was out and their day passed came to Sodom Lot sat at the Gate and when he
saw them he arose up to meet them and he bowed himselfe with his face towards the ground and he said Behold now my Lords turn in I pray into your servants house and tarry all night and wash your feet and ye shall rise up early and go on your wayes but they said nay but we will abide in the street all night and he earnestly entreated them and they turned in unto him and entered into his house and he made them a Feast and baked them unleavened cakes and they did eat 25. If we should declare and explain this in its right understanding then we would express it after this manner the cry of the Sodomites was the Curse which Noah laid upon Ham when he cursed him by reason of his unchast wanton beastial Eyes and desire this same cursed beastiall spirit had propagated bred up it self in the malicious prophane wholly earthly and serpentine property in the flesh and soul of this generation of Ham so that it had established it selfe in a Kingly Dominion under which they lived more like to Beasts then true Men. 26. This Cry of the cursed Serpents Ens grown up to its full height in the Anger was made manifest and sounded aloud in its Mother viz. in the Anger of God in the dark worlds property and had awakened the judgement upon and in it selfe and now God sent his judgement upon the Serpents Ens this was now the time of Enos his hidden and at present opened Seal as it is before mentioned concerning the Seaven * * * The 30 Chap. of this Book vers 36. Lines or Generall junctures of time where his mystery was at the end and was now revealed as a Sound of his preaching in the word of power both in Love and Anger 27. As in Abraham in Love for here the formed word which began to be taught in the dayes of Enos did now manifest it selfe in the formed pregnant and Grown Ens or being in Abraham with the promised and holy Seed of Faith And in the children of iniquity who were of the generation of cursed Ham the property of the Anger did here manifest it selfe out of Enos his Preaching wherein he threatned Gods judgement and Rebuke this same was now grown up in the children of iniquity and brought to Substance 28. And now seing the Seal of this Enos did open it Selfe being his mystery was at the End and was forthwith to be manifest according to Love and Anger thereupon each property set forth its Substance to the divine Contemplation viz. whatsoever the word in the Love Ens had wrought under the sound or voice of Enos and also what the Sound of the denunciation of the Anger of God had wrought Here now the Essences of both properties did open themselves and set themselves into the judgement to the finall sentence of the righteousness of God Now in this finall Arbitration or determination of the divine Justice viz. in Abraham there stood Christ in the judgement of Enos his Preaching of Repentance and in Enos his threatnings of plagues and punishment the earnest and severe judgement of God viz. Prince Lucifer did there stand in the judgement in the children of the curse in Ham to execute the fame in the wrath of God as a servant of the house of darkness 29. For God said to the people of Israel on Mount Sinai * * * Exod. 20.5 I will visit and punish the iniquities of the Parents upon the children even unto the third and fourth Generation which is here to be seen in Ham Noahs Son here came first the curse of Noah into Judgement 20. And here two Angels were sent that is in the power and might of the judgement in Christs stead being Christ was not yet in the flesh and in Office for Christs Office continued in Abraham before the Lord and prayed for the Rebellious men of Sodom and Gomorrah 31. But when they were tryed in the judgement viz. in the Office of the Love of Christ before the Lord whether there were any men of Sodom who were capable of the office of Christ in the Love and yet none were found then the office of Christ in Abraham remained behinde and went not unto Sodom but the Office of divine Righteousness and truth went in the form of two Angels to Sodom and looked very intimately into their essence and being and proved the same in it selfe as it is to be seen that as soon as these two Angels came into the Citie the property of the People did open and manifest it selfe and they would have these Men brought forth among them 32. For these two Angels had stirred up or moved their properties and set them in open view before the Lord to see what was in them and then they found that they were onely beastiall unchast lewd murtherers which brought them into judgement and now they must be judged according to their Essence 33. But that the Spirit in Moses signifieth That Lot sate at the Gate and knew these Angels and entreated them earnestly to turn in unto him that so he might wash their feet and bake them cakes and that they did eat and yet at first did deny to turn in unto him The same is a very hidden mystery for it is the Spirit of truth and righteousness which Lot knew very well for it was moved in the Essence and entered first with the Tryall into Loth and when as he humbled and bowed himselfe before the Lord he was proved and found upright in himselfe 34. But the truth did first refuse to go into his house with the Righteousness viz. with the judgement and would remain in the street for it was because of Lotts wife who when she was proved and the judgement passed through her was cast as to her Temporall life for she continued in the judgement as a * * * Prima Materia first matter viz. as a Sulphur Mercurius that is an * * * The hard Astringent impressed matter of the judgement as a transmutation into the first Essence out of which the Body was created 35. Yet not so soon before the execution of the judgement but when Lot went with her out of Sodom and the judgement began she drew the judgement back again on her as is to be seen in the judgement which then laid hold on her for it had taken her in the probation 36. Yet the Command was given her not to look back and so she might have overcome if she had forthwith entered into Repentance and broken the evill earthly will and fallen down with Lot at the Lords feet and this was the cause that the two Angells refused to turn in unto Lott 37. And by Lotts wife the earthly Matrix is signified which shall not go along through the judgement although it must help to work and bring forth fruit as an instrument yet it is not in its outward form chosen unto the kingdome of heaven for it was adjoyned to Eve
God doth drive it selfe into a fire for its own enkindling And thus mad also must the people be when the punishment shall come that they must all make up the measure of their iniquities 52. And we will not hide from thee thou unclean lascivious rebellious self-willed lewd Idolatrous murtherous Babylon full of all vices sins and abominations that now also these two Angels viz. Gods truth and judgement are come into thee and declare unto thee now at the end of Enochs Seal which was hidden but at present is opened in its sound and voice thy destruction and overthrow for the Time of thy Judgement is at hand and behold thy selfe aright and observe it very narrowly thou hast at present cast scorn reproach and contempt upon Lot and the two Angels as the Sodomites did and therefore thy punishment hangeth over thee and observe it when the two Angels shall carry forth Lot under the opened Seal from thee then the Day of thy destruction is at hand which now thou wilt by no means beleeve but must be forced to finde it so by sad and wofull experience saith the spirit of wonders 53. We may see very fully what was the Sodomites vice and great Sin the cry whereof was come up before God for Lot would bring out his two daughters which were yet virgins unto them that so they might but cease from the raging uproar against these Angelicall Messengers for he knew well enough that they were wholly drowned in uncleanness if so be they might satisfie their desire 54. The inward figure in the spirit giving us to understand what Moses doth hereby typifie is this The judgement begins at the house of God as here in Lot the children of God must be first brought into judgement and proved if there be children of God in any place which may withhold the Anger so that the punishment may be kept back then the spirit taketh the children of God and proveth them in the same vice and sin of that City or Country to see if they be capable of the same lewdness 55. Lot must set his two daughters with entreaties into judgement he would give them to the unclean lascivious people to be tryed for that which he said was so directed by the Spirit which had the two daughters of Lot in the judgement and had brought the Proba or Tryall into their Essence and hereby signified and layd open the sin and shame of the City viz. that they were onely unclean Harlots-beasts 56. But when these two virgins were not capable of this vice the spirit viz. the two Angels defended them understand Gods truth protected them from the judgement of this people and also from the sin of uncleanness for Lot did not speak so of set purpose as if he would suffer his daughters to be defloured and defiled but the Spirit did set forth its figure 57. And know for certain that this first book of Moses was written wholly from the Prophecy of the Spirit intimating what each Act or sentence of the History holds forth in the figure and whosoever will read and rightly understand these Acts of the Patriarchs he must modelize or represent in his minde the old and new man and set Christ and Adam one against the other and then he may understand all and without this he understands nothing hereof but a child-like History which yet is so rich and full of Mysteries that no man from the cradle unto the longest age is able to express them although he had obtained the knowledge and understanding thereunto in his childhood and we in our gifts do also give but some glances and hints thereof albeit we have obtained the apprehension and meaning of them from the gift of God yet we cannot express all and the world were not able to * * * To understand or apprehend it aright V. 9 â—0 11. receive it 58. And Moses saith The men of the City pressed sore upon the man Lot and when they drew near together to break the door the men put forth their hand and pulled Lott into the house to them and shutt to the door and the men which were before the door of the house were smitten with blindness both smal and great so that they wearied themselves and could not finde the door 59. This figure was * * * Acted or don atchieved thus externally so that they were thus blind with visible eyes and could not see the door and did no hurt neither to Lot and the two men with him or his house either but in the spirit the figure stands thus 60. When God sendeth these two Angels viz. his truth and judgement into a mans spirit viz. into the house of his heart as here it came to passe in Lott in whom also the spirit viz. Gods truth and judgement was manifest and therefore he rebuked Sodom for which cause they did encompass him about to slay and murther him then the Judgement passeth first upon this man who is represented unto the Sodomites as if he were a fool whom they must vex plague and perplex and they also do without intermission revile and rail at him and condem him for false 61. But he must reprove rebuke and teach them and he hath no externall protection of man they all cast the dirt of their mouths upon him and they that should hinder it do but laugh at it let him look where he will he hath no Deliverer then supposeth the common people God rebukes and punisheth him on this wise 62. But these two Angels are with him in his Heart and stand in his person as in their vessell and instrument even amidst the enemies but the common people do eagerly labour and bestir them to destroy him and his house 63. And when it comes to the tryall in earnest then these two Angels do putt forth their hand upon the wicked malicious mens heart and strike them with blindness that they are confounded and know not how they should gett * * * Or 〈◊〉 by this Lott and the two Angels one casteth forth this another that one saith he is honest another reviles him and saith all evill of him so long till they cannot finde the door wherein they would break in unto him and do him mischiefe for these two Angels do shutt him up in themselves that they cannot see the door of Revenge as may be seen here in Lot how God doth deliver the messengers of his mouth and hides them from the enemies and this * * * Vnderhand the Author Pen hath so found it by good Experience Vers. 12 13. 64. And these men said unto Lott hast thou here any besides Son in law and sons and daughters and whosoever belongs unto thee in the Citie bring them out of this place for we will destroy this place because the cry thereof is waxen great before the Lord who hath sent us to destroy it and Lot went and spake to his Sons in law * * *
English translation which married which were to marry his daughters and said Arise get ye out of this place for the Lord will destroy this Citie but he seemed unto them as one that mocked 65. This is now an excellent Mirror how God also gave warning unto these men and would have spared them for Lots sake if they would but have followed him but the wrath had captivated them and wholly hardned them that they did but laugh and jeer at him and as it were said unto him what is hapned to the foole he thinkes the skie will fall 66. The inward figure stands thus Gods truth in the Love drew these men Lots Sons in law and would deliver them but the wrath was stronger in them and had captivated them in the probation of their heart they continued in the judgement as Lots wife whom notwithstanding Lot brought forth with him before the Citie yet the wrath drew her back again into judgement so that she being she was for Lots sake freed from the fire-sword must go into a Transmutation untill the Last Judgement which is a terrible Example 67. In this figure this present world may behold it selfe and take warning for as certain and as true that the Preaching of Lot was true and the punishment followed thereupon so certainly also shall the * * * Or Judgement punishment of the Sixt Seals Time which Seal is even now at hand and hath already opened it selfe suddenly follow 68. But that the warning hereof came so long agoe declareth that the time of the sixt Seal in its manifestation is the most wonderfull of all the Six Seales till the Seaventh * * * Or Seal Number which is yet more wonderfull for it is the End of this world and the Last Judgement 70. The hardned surprized and apprehended crew is already Judged for the Dolefull sifting Sword hath taken hold of them they run now in a raving raging manner as mad people in Pride Covetousnesse and Envy and contem what the Angels Trumpet soundeth 71. The Cry which the Angels Trumpet soundeth is this Go out from Babel Go out from Babel Go out from Babel shee stands apprehended and captivated in the Flaming Sword AMEN CHAP. XLIV How Lot departed out of Sodom and of the Terrible overthrow of this whole Region in Hams Generation of the circumstances thereof and how it was effected WHen as the wrath of the Judgement was now set on fire Gen. XIX vers 15. c. and the day Appeared that the Sun shon bright and every man thought all is in peace and quiet there is no danger The Angels commanded Lot to make hast and said Arise take thy wife and thy two daughters which are here least thou also perish in the iniquitie of this Citie and while Lot lingered the men took him and his wife and his two daughters by the hand the Lord being mercifull to him and they brought him forth and set him without the Citie 2. The internall figure stands thus the Spirit in Moses setteth the figure so clearly that a man may easily take it for he saith when the morning came and the Sun was risen they took him by the hand and brought him and his wife and his two daughters forth out of the Citie And now as the figure was externally in the arisen light of the day and the Sun so it was also internally in Gods Truth and Judgement 3. Namely in the truth the figure was internally thus In Lott and his two daughters the light of the understanding concerning the Messiah was arisen in Gods truth which Lots daughters knew very well that it viz. the light of the Sun of righteousness in Gods truth had moved it selfe in their father Lot from which cause afterwards when they were gon out from Sodom and the night approached they made their father drink sweet wine to the full and lay with him that they might receive Seed viz. the holy Seed from him for the Spirit both in Lot and his daughters did also signifie thus much in their risen light and shewed it to them 4. And now as the Sun was externally risen and it seemed to be a very lovely pleasant day so also internally in Gods truth the Sun of the Covenant viz. the holy Sun-Day was risen according to the probation in their Essence for they were now passed through the judgement And likewise on the contrary the Sun of the dark worlds property viz. the working of Gods Anger was risen now in the children of Sodom and forced mightily into Gods Righteousness therefore the Angels bad Lot make hast for the Sun of Anger was already risen and had apprehended the children of Iniquity 5. Like as the holy Sun in Gods truth which had apprehended Lot and his daughters in the Essence of Faith took Lot and his daughters by the hand and brought them forth from them so likewise the Wrath had already taken the children of Sodom by the hand of their Essence and brought them into the judgement of Execution And we will signifie and apply O Babel this figure unto the time of thy Seal mark and observe it yee Daughters children of Lot it concerns you 6. When God will punish a Land he first sends them Messengers and exhorts them to Repentance and declares unto them his Grace soon after he sends them the Angel of righteousness who tryeth and sifteth them whether they be capable of the Grace that is tendred unto them and sets judgement before them with threats of their ruin denouncing great warre and Plagues upon them to blot and root them out if they will not return and repent and sheweth them also by his Messengers the light and way of Righteousness and suffers them to run on in the light that is tendered to them till they be weary and glutted with it and hold it onely for a common customary thing and an history and again become a Sodom 7. And then he sends them both Angels together to wit the Angel of righteousness and the Angel of truth and first threatneth them severely and exhorts them and setts the judgement before them but when they * * * arâ—â—e grow wholly a Sodom he leaveth off from the outward figure and letts them fill up their measure and then it seems as if the Sun were risen upon their Sodom and now it should be good and Prosperous but even then saith the Angel of truth in his children hasten and go out the Punishment and Ruin is at hand 8. Thus we declare unto thee Babel that God hath already long since sent thee Messengers and with the declaration of the Gospel hath tendred thee his Grace and therewith also hath mightily threatned to punish thee with Ruin but thou hast made onely a contentious disputing Babel of the light of the Gospel and art now the well-fatted Sodom 9. And know for certain that the Lord for a farewell hath now sent thee two Angels one hath the truth in him and bids Lot
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
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
to another * * * Mat. 24.14 For a Testimony unto all People And unto thee O * * * And to thee also O England Germany it is now shewen and also to those Nations of whom thou art born with the Name of Christ in that thou hast for a long time walked under the Mantle of Christ with an heathenish heart and boasted of the Adoption but lived onely in the iniquitie of the flesh That thy Judgement is nigh at hand 13. For the Angel of the judgement calleth aloud to the residue of Abrahams children in Christ Go out of Sodom Abraham in Christ is gon away from you yee have no more of Christ then an empty breath and a disputing verball lip-labour a mockery whereby one brother doth contemne scorn and mock another for Christs Knowledge sake and onely killeth Christ in his members The Citie Jerusalem and Babylon wherein thou hast gloried and proudly percked up thy selfe in thy devout hypocrisie shall go to ruin Amen 14. Lon Star shineth from the East and North which shall blindfold thee and break down thy walled Towers and Strong Holds in Jerusalem and Babylon for thou art called no longer Jerusalem but Babel and the children which sit in the shadow of the night and which lye imprisoned in Babel shall be delivered and come forth and enter into the Citie of God which he hath set open to all Nations and tongues of the earth that his glory may be known A light for All Nations or people 15. The figure of Abraham Sarah and Abimilech Gen. 20. is an emphaticall Type of Christendome how they should be weak in their own power and be delivered by God onely as Abraham was of a faint and timorus spirit when he was to go among these Nations and prayed his Sarah that she would say of him that he was her brother that so they might not slay him for her sake to signifie that a Christian in his own strength is not able to do any thing or to take unto himselfe therein the spirit of Christ who gives courage but he must go onely naked among his enemies and not at all rely on himselfe and his knowledge but meerly and onely upon Gods Grace 16. For he himselfe cannot stand onely Christ in him must be his sole courage and stedfast perseverance As Abraham here in his own abilities was full of doubt before Pharoah and Abimilech and continually fearfull of his life and must see onely when and how God would shield him and his Sarah and this history is excellently elegantly and exactly written of * * * Note Esdras Esdras in the vision of the spirit of Christ concerning Christs Kingdome as if the spirit had on purpose figured this History concerning Christs Kingdome for it aymeth directly thereat 17. But the outward man understands nothing of the Kingdome of Christ as we may see in Sarah when she conceived and brought forth Isaac shee said the Lord hath made me to laugh the people will laugh at this that the very Aged Sarah should give a child suck she did not yet understand the * * * Image Type of Christ but the Spirit of Christ in her understood it and not the naturall man in Selfhood but the will which was resigned and given up to God the same onely did apprehend the Covenant and the Spirit of Christ. 18. But Reason viz. the selfefull will did not perceive any thing thereof it was onely matter of mirth and laughter to it for it looked onely upon it selfe what it was As Abrahams will of selfe-own hood looked onely on it selfe and was afraid and dismayed and yet in him there was the great might over all Powers and Principalities but it did not belong to the humane own-hood 19. For Christ in his children doth not belong to the humane own-hood viz. to the selfewill neither doth he appropriate or give in himselfe to it but unto the humble resigned will to that he doth incline and appropriate himselfe and sometimes he doth also defend the own will thereby 20. For the own selfe-will is of the nature of this world born of flesh and bloud but the Resigned will dyeth to the world and is brought forth to life in God Thus also we are to understand in Abraham and in all Christians a twofold will viz. one of this world which allwaies stands in fear and then according to the Second Principle viz. the Kingdome of Heaven the poore captive soules will which diveth and immerseth it selfe into Gods Mercy in * * * Note Hope Hope CHAP. XLVI Of Isaac's birth and the casting-out of Ishmael with his Mother Hagar What thereby is signified Gen. XXI THe Spirit in Moses setteth the figure of mans Regeneration in its process so exactly and orderly together in the history of Abraham that a man may even lay hold of it much more see it how he doth set the naturall man in selfe and Christ so punctually by each other and points even with the finger at the figure for when God had destroyed Sodom and Gomorrah and that Plain over against which Abraham dwelt and brought forth Lot then Abraham journeyed from thence towards the South shewing that when the Kingdome of Christ should be * * * Corrupt despoyled in any place that then Christ would depart thence 2. And He lived under the King Abimilech and sojourned as a stranger at Gerar In these two Names viz. Abimilech and Gerar the figure stands plain in the generation or formation of the word without any interpretation or exposition wherefore the Spirit in Moses wrote down this History and from whence he looketh as through an exact Perspective for ABIMILECH denoteth the man of ingenious and discreet Reason viz. the true man but without Christ onely in the creature as he is created GERAR betokeneth the strong Austere life of nature wherein the understanding must dwell which nature is corrupted and from that corruption casteth or darteth Temptations and oppositions continually into the life's understanding or Reason-light so that the life stands in a constant contrariety and is uncessantly sifted winnowed and proved which is the * * * Note Cross of the children of God that they see that while they live in themselves in selfe-Reason they can doe nothing else but go astray slip and erre as may be seen here in Abraham When God lead him away from the borders of the Sodomites he went towards the South unto King Abimilech The inward figure of this stands thus 3. When God had manifested himselfe to Abraham and set forth the figure of Christ and his Kingdome and also the Power of Judgement upon the whole earth then God hid himselfe again from Abraham and then Abraham went towards the South Countrey that is into his Reason viz. into mans own understanding and dwelt at Gerar that is in the corrupt nature which manifests it selfe plainly in his carriage towards Abimilech where he in the fear of nature in
woman understand it thus 21. This Egyptian woman is his flesh and bloud with Reason wherein the Idoll Maozim viz. the Babylonicall whore sitteth where the Devill hath his Pulpit which to the pretious Minde is the Crosse of Christ where the womans Seed viz. the Spirit of Christ must uncessantly bruise the Serpents head viz. the Devills introduced desire in this Whore of Babylon 22. This whore is now the Exercise and Probation of the spirituall cogitations or sences in the Christian Minde but this whore doth not hurt the children of Christ indeed it hath a false lust and is a very wedded Harlot which shall not see the Kingdome of God but it must yet serve for good to the children of God for by it the Cross of Christ is layd upon the pretious minde so that the minde must continue in humility and not say I am righteous I am holy No! no! the holiness is not this childe 's own but it is Gods Mercy who hath heard the crying of the Lad viz. of the poor forsaken minde thus the noble holy minde viz. the new man born in Christs Spirit must be wedded with this Egyptian evill malicious Idolatrous whorish ungodly woman which is * * * Note how wee cannot so much as think a good thought neither able to doe will or think any good and bear with it the foul shame and reproach so long till the unclean Idolatrous whore dyeth and then this Lad is led of the Angel into Isaac's Tent viz. into Christs flesh and bloud 23. And this is the very reall figure of the Spirit in Moses wherefore he hath so punctually and emphatically deciphered this figure for the Spirit in Moses aymeth so directly and fully at the mortifying of mans selfehood and plainly speaketh that the Selfewill must be cast out from God and where Christ is born there the same is brought to pass as here when Isaac the Type of Christ was born of the free woman then the Son of the Bond-woman must be cast out for in Isaac the seed which should inherit the Kingdome of God was to be called it should not proceed out of the selfefull nature of the flesh and will of man but out of Gods will out of the mortified will of our nature which dyeth to its selfehood and despaires of it selfe a Christian must be born that is Ismael viz. the poor Sinner when he becomes an enemy to sin repents of it and wills it no more shall be born in Gods mercy indeed nature must and shall be there even with its evill earthly flesh but Christ is brought forth from thence as a fair blossome out of the wild earth as a pleasant fruit out of the kernell 24. A very excellent figure the Spirit in Moses doth present unto us in Abraham and Sarah when Sarah would cast out the Son of the bond-woman from the inheritance so that the Son of the bond-woman should not be heir with the free the same seemed unjust to Abraham being he was of his Seed and his own Son but God said to him Let it not be grievous in thy sight because of the Lad and because of the bond-woman in all that Sarah hath said unto thee hearken to her voice for in Isaac shall thy Seed be called The inward pretious figure of this is thus 25. When a man is born again in Christs Spirit as it was here with Abraham then he thinks sometimes that he is wholly new and knows not himselfe yet aright and that he hath the whorish Egyptian bond-woman with her scoffing Son of vanity in his Armes and now when it hapneth that oftentimes the mocker viz. Ismael the Son of the Bond-woman doth breake forth out of him yea even wholly without his will and purpose that Sarah that is honest Mindes to whom God doth make it known do reprove him nay and is oftentimes reproved of the evill so that it is plainly declared to him that this mocker should be cast out This Abraham viz. the man will by no meanes brook he will be uncontrouled and yet he doth not know that he in this time of his earthly life stands in the judgement of God that his words and workes must be daily proved and judged he will often go in a way of justification and maintain his own cause and will be praised and in the mean time forgetts the Egyptian Bond-woman in his Armes and her scoffing Son who sometimes peeps forth in his words with evill interpretations wrong meanings and evill surmises and covers it selfe finely under a glozing mantle of glistering hypocrisie this now the free woman casts out that is the Spirit of Christ casts it out by other peoples mouth and yet this seems to be unrighteous to the man being the word is born of his body and arisen out of his very Minde 26. But the Lord speaketh in the Spirit of the humility of Christ let it not seem grievous in thy Sight that people do finde fault with thy words and reject thy labour Hearken to Sarah viz. to the divine voice and do thou thy selfe cast out from thee whatsoever thou hast at any time spoken or meant evilly wrongfully or partially for in Isaac that is in thy deepest humility thy Seed shall be called where in thy words and workes the Spirit of God worketh in Love and not in thy naturall selfeness and peculiar ownhood of reason wherein the Son of the bond-woman speaketh and worketh 27. And the children of God ought well to consider this figure and thinke that whatsoever is spoken and don from favour affection and partiall siding be it either towards honest or dishonest men the same proceeds from the Son of the Bond-woman which must go into judgement to be tryed and must be judged of men viz. of the evill and good it must be cast forth among a company of evill and good Tongues where every one passeth his sentence and judgement thereupon God judgeth upon the earth externally by men both by the Evill and Good 28. This now must seem so very grievous and hainous to Abraham viz. to Man when his words and workes are judged and proved and think that his divine Seed must be brought forth onely in the Love and humility and that whatsoever he speaketh judgeth or doth from partiality or favour doth belong again unto judgement where it must be proved and purged As Hagar with her Son Ismael was and then when it is judged that is cast out by the people then comes the Angel of God and speaketh to the naturall man that he should not despair in this judgement but take it in good part and be content that his words and workes are judged 29. Therefore we say as the Lord hath given us to know it that whosoever will read and understand aright the history of the old Testament he must set before him two Types viz. externally Adam viz. the earthly man and internally Christ and change both these into One and so he may understand all whatsoever
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
of the outward life these must go with Isaac that is with Christ in the old Abraham that is Adam to the offering of God and Abraham that is the man Adam in his children must himselfe cleave the wood upon which the offering must be burnt that is when he confesseth Christ then he cleaves the hearts of the wicked who run with him to the death and the Offering of God for Adam in his humanity clave Gods Love and Anger and now also Abraham must cleave the wood for the offering for Christ should also cleave death and life asunder and offer up himselfe upon the cloven wood of death and life unto Gods Anger 10. And on the third day Abraham lift up his eyes Gen. 22.4 and saw the place a far off Heere the Spirit pointeth at the sleep of Adam wherein he slept to the Angelicall world and on the third day after his falling asleep when as now the woman was made out of him and the fall effected he saw Christ viz. the place of God in the Covenant a far off also herein is included the Resurrection of Christ on the third day where he saw his place where he would and should offer and give up man to God his Father viz. the last Judgement and the finall offering a far off also it signifieth that Abraham in the Spirit saw the offering of Christ a far off viz. above 2000 yeares then to come And that the Spirit saith Abraham lifted up his eyes on the third day and saw the place is nothing else but that Christ did again lift up on the third day our humane eyes out of the Grave from the dead unto God and also that it was yet a far off in the dayes of Abraham thus the Spirit doth allude with the outward figure at that which was and is to come Gen. 22.5 11. And Abraham said unto the two young men which he took with him Abide you here with the Asse and I and the Lad will go yonder and worship and come again to you The figure of it internally stands thus The two young men must tarry there with the Ass and not go at this time unto the offering onely Abraham and Isaac must perform that that is we poor children of Eve must abide with the first and third Principle of our life this our time with the Ass viz. with the outward Body here in this world but Christ in Isaac and Abraham in Adam must go forth to the offering that is Christ stood in Abrahams viz. Adams Person and also in his heavenly humanity who should onely go and offer up the offering of his Body to the Anger-fire of his Father and worship for us unto God his Father therefore he said he would go yonder that is when he should offer up his life he would go yonder that is to God and worship for us unto God 12. This points at his Ascention according to the humanity when he had finished the Sacrifice he went * * * Yonder or to that place thither and worshipped in our assumed humanity unto God his Father that is our assumed Soul in divine power and property doth pray and intercede for our weaknesses and ignorances unto and before God Therefore saith Abraham we will go yonder and worship that is we God and Man and when we have worshipped we will come again to you that is we poor children of Eve must in the mean while tarry with the Asâ— untill the time of its offring and Prayer be out and then he comes again unto us when we have finished the course of the outward Asinine life 13. Also it intimates very pregnantly that he when the Time of the Offering in Prayer is out will certainly come again unto us from the place whither he is gon and dwell visibly with the creaturall humanity among us as the two Angels said unto the men of Israel * * * Note Jesuses comming again Act. 1.11 Yee shal see this Jesus come again in like manner as he is ascended which time is now neer and his voice to prepare the bride hath already sounded and therefore hold not this for an uncertain fiction the Morning Star and Messenger of the Annunciation is Appeared Gen. 22.6 14. And Abraham took the wood of the burnt-offering and laid it upon Isaac his Son and he took the fire in his hand and the knife and they went both of them together The inward figure stands thus Adam had divided and rent asunder Gods Love and Anger in himselfe and brought himselfe with the creaturall life into the Anger which had amassed the earthly vanity to it selfe now the Spirit of Moses doth here point at this figure how Christ should take our introduced Sin upon himselfe and carry it to the burnt-offering 15. And Abraham took the knife and fire Abraham denoteth Adam who took the fire of Gods Anger into himselfe and the knife signifieth Death that Christ should be killed and offered up in Abrahams that is in Adams Anger-fire to the Father and it clearly denotes that Abraham that is Adam should do it to Christ for Christ should be offered up of man being the man Adam had taken on himselfe the fuell viz. the Sin for the offering therefore also man viz. the Jewes must offer it up to the Anger of God that so man might be Atoned by man understand by the humanity of Christ. 16. And Isaac spake unto Abraham his father and said My Father Gen. 22.7 8. and Abraham answered here am I my Son and he said lo here is the fire and the wood but where is the Lamb for the burnt-offring And Abraham said my Son God will provide himselfe a Lamb for the burnt-offring and so they went both of them together The pretious figure is thus The Spirit here playeth in Christs person who was come in great humility into Adams humanity and presents himselfe to his father in Adams essence with his heavenly humanity and saith behold my father here I have taken on me the Sin and death in the humanity here is now the fire of thy Anger viz. the divided life's formes of mans property Selfehood and own will in this now I have the fuell wherein thy fire of Anger burneth here now I have the wood viz. the Sins of all men and also thy fire to the offering where is now the * * * Sheep Lamb viz. the Patient Lamb which shall be offered up in this fire and Abraham answered from his strong faiths Ens God will provide himselfe a Lamb for the burnt-offering and they went both of them together 17. Here Christ doth in Isaac's figure present himselfe in our assumed humanity to his Father and saith where is now the Lamb for the true Peace offering but the faith of Abraham had apprehended the patient Lamb which lay in Isaac viz. the heavenly humanity which God would open in the Ens of faith in our disappeared and also heavenly humanity and said
the will to the Selfehood or ownhood of this world and although the flesh be disquieted being it must forsake what it fain would have yet the true nature and the Soul must not give heed to it Also it must not take care for the sake of the flesh where that should have its maintenance but commit it to God and go on in his calling as a day-labourer in the Service of his Lord and Master and let God take care for the Ram and give it what he please 33. And the Angel of the Lord called unto Abraham out of Heaven the second time and said by my selfe have I sworn saith the Lord Gen. 22. v. 15. to the 19. because thou hast don this thing and hast not spared thy onely Son that I will bless and multiply thy Seed as 〈◊〉 â—tars of the Heaven and as the Sand that is upon the Sea-shore and thy Seed shall possesse the Gate of his enemies and through thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce and so Abraham returned to his young men and they rose up and went together to Beer-sheba and dwelt there This is now the Seal of Faith when man hath wholly given himselfe up to God then God sweareth unto the humanity by him selfe that he will blesse man that his life's essence shall thence forward spread forth it selfe in his Power and grow unto a great Tree of divine Essence in the wisdome whose fruit and knowledge shall be infinite and innumerable as he sware unto Abraham that out of his body or life's essence many Nations should arise also how his life's essence should possess the Gates of the enemies viz. of the Devill and Death as heere he gives a full and pregnant hint concerning Christ and his Christendome how they should destroy the Devills Kingdome and break down his Gate in man This the faith in Gods children is able to do 34. For so soon as the iudgement of the earthly man hath been held in the penitent man so that the Soul rejecteth the will of the evill flesh viz. the will of the Animal Soul and brings it into judgement to the condemnation of death and resignes it selfe up wholly unto God then God sweareth in Christ Jesus this Oath unto the Soul and setts it to be a Prince over the enemies viz. over the proud and haughty Devills even to judge them and obtains full power over them and drives them out 35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe and he maketh a relation of his brother Nahor how Milcah bare unto him eight Sons from whom great Nations did arise viz. the Assyrians who indeed did not spring forth out of the Ens of faith viz. in the line of Christ as Abraham but out of the naturall Adam upon whom also the blessing of Abraham did * * * Passed or went light for the history is so exactly deciphered that a man may see that God hath not onely chosen the naturall line of Christ proceeding from Abraham and Isaac but also the lines of nature in the Adamicall Tree which he would also bring together and manifest himselfe to them and they who would beleeve in God should be engrafted into the line of Christ that is those who should be capable of the divine Ens in the voice of the Lord whose will should direct it selfe to God 36. As wee may see again in this figure how God hath not rejected the Kingdome of nature in man but that he in Christ will deliver it out of the Anguish and Enmity and that a man should and must continue in the Kingdome of nature as Abraham when he had finished this offering he went with his Son and two young men to Beer-sheba and dwelt there by which the Spirit of Moses signifieth that when Abraham had performed this Calling in the figure of Christ before the Lord he returned again unto his naturall affaires viz. unto the doing of this worlds business he went to Beer-sheba that is into the toil and labour whereinto Adam hath brought us where a child of God in the cloven and broken nature viz. in Beer-sheba must work in God with teaching and praying and also in nature with the labour of the hand to maintain the outward man and follow the wonders of the outward world in the formed word and help to form manifest and bring them forth in â—â—â—ure to the Contemplation of the wisdome of God 37. Also hereby is hinted very clearly that a child of God in this worlds being doth not stand daily and hourely in the Operation of the spirituall figure that his Spirit can see and know that onely but also in the naturall where the Spirit of God goes also along working in the work of nature and manifests it selfe in another property in him as it may be seen here in Abraham and all the Saints that God did sometimes manifest himselfe to them in the figure of Christ and sometimes again in the Cross and labour in the Temptation and contrariety of the nature of the corrupt Adam so that they have lived in weakness and infirmities as all Adams children have don and do 38. And we ought not to look upon and consider this figure concerning Abraham in all that the Spirit of Moses and * * * Text. Ezra Note concerning Esdras Esdras hath written down but as a Type of Christ and Adam viz. of the Kingdome of Christ and the Kingdome of nature that hereby God hath represented the figure of Christ and his Christendome how he would again Redeem and deliver them from the Great Toil and Labour 39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented and how the same doth pant and reach after man and how man doth stand here in this life as in a field and growes on Whom sometimes the Sun of divine Love doth eglimpse and shine and sometimes again Gods wrath and Anger and how man must be purged tryed and purified and the chiefest and most especiall point herein is this that a man must give up and resigne himselfe to God in faith and full assurance and hold still unto him and let him work in him as he please and how also he must learn to bend and bow his own nature and lead it towards God that it in all things may desire to be Gods instrument and Servant and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature for the Contemplation of Gods wisdome and on the contrary reject the Own will of the Devill and all desire to Selfehood 40. And we should not look upon the written History of Moses concerning the Patriarchs so blindly as the Jewes and Babel do as if they were onely a meer History no the same is not onely full of the types of Christ and Adam viz. of the old and new man but there are also secret
and mysterious intimations and prophecies concerning the hidden spirituall world shewing what shall be after this time 41. Reason must know that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient which for the most part seem but simple and childlike no they are set forth for a Type and information 42. The Spirit of God hath represented the greatest wonders therein which he would accomplish in man and that in a plain simple and childlike manner that so the pride of the Devill and the suttlety or wisdome of Reason might be confounded and made foolish thereby 43. For we must know that the greatest power and vertue together with the wonders doth lye in the humility and lowliness and how God is so near unto all things and yet nothing apprehends him unlesse it stand still unto him and give up the Own will and then he worketh through all as the Sun through the whole world CHAP. XLIX Of the death of Sarah and the hereditary Sepulchre of Abraham What is understood and signified thereby THe Spirit in Moses hath set before him the whole figure of man by Abraham shewing what his condition should be in this world Gen. XXIII and what hereafter should become of him for after he had first spoken of the beginning viz. of the Stock of the humane tree shewing whence it did spring he afterwards declares its boughes and branches together with its power and vertue and mentioneth how this tree is corrupted in its power and essence and that God hath bestowed the highest Tincture upon it to tincture it again and renew it and how the Poyson in the essence of the tree * * * Or hath been with-stood is to be resisted 2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field and rooted it selfe with the root into a strange or alienate own hood wherein the root was not native and how the root of the humane tree must forsake the strange field together with the strange introduced essence and wholly give it selfe freely out of its life's will and desire 3. Also hereby is signified how the place whence the humane root did spring is between the holy spirituall world and this earthly corrupt world and that mans propriety from whence he is sprung doth stand in a double * * * Our Text hath it The Cave of Machpelah which here in the Germane version is rendred a double Cave or a twofold Pitt cave viz. in two Principles and how he must be buried in this twofold pit as a kernell which is Sown into the ground and how also this cave of Machpelah this twofold pit is mans propriety of which essence or substance he himselfe is essentially 4. The figure of this wee see here in Abraham that when he conversed in this outward world he possessed upon the earth no Land of his Own but went from one place unto another and was every where a Stranger but when his Sarah dyed then he would have a burying place for a certain possession for his wife himselfe also and his children and moreover he would not have it for nothing but buy it all which is a very wonderfull typification and not onely a bare history as the Jewes have held it to be before whose eyes the vail of Moses is hung but we will here also set forth the inward figure with the outward and see what the Spirit in Moses doth here signifie Gen. 23.2 5. Moses saith Sarah dyed at Hebron in the * * * Our Text Kiriach-arba head Citie in the Land of Canaan this may very well thus be but the Spirit hath his figure under it for he lookes upon the Centre where the death of the Saints is and where the true man must dye as namely in the Head-Citie Hebron that is in the formed Word where he hath introduced the own hood and selvish lust into the formed word of his life's property and set himselfe up into a selfefull Dominion and Regiment as into an Head Cittie where the selfe-will hath framed and contrived to it selfe a Citie or propriety in the formed word and built it up for its own peculiar Land of possession where he indeed supposeth he is a God or Something of his Own that he may do with and how he please now this selfe-will must dye in the Head-Citie viz. in the formed Ens of the Word in its Centre viz. in the Citie of its own-hood 6. And this Citie Hebron lyeth right over against Mamre viz. between the eternall and temporall nature where the cave of Machpelah the twofold Pit is viz. the Kingdome of God and of nature for in this twofold Pit Abraham would bury his Sarah and have the Pit for his Own 7. That is to say when the children of the Saints in Hebron viz. in the Citie of humane own-hood do dye unto the selfefull outward naturall life or Selfehood then the true resigned life will no longer stand in a strange field or strange essence but in its own from whence it is Originally arisen but being it hath lost this same life's field in Adam and rooted it selfe into a strange field viz. into the Serpents field of falsehood the life cannot take unto it selfe again of due Right the first true field but it must buy it this is even the figure that Christ hath bought it for his Bloud of the heavenly essentiality for the holy Tincture understand he hath thus purchased it of the eternall nature wherein Gods Anger viz. the wrath of God in the Centre of nature was manifest and had devoured this field in the humane property into its selfe as its own for out of the Centre of nature the Word of the humane property was brought into a formation This the children of Selfe had taken into possession therefore saith the Spirit the children of Heth had this field for their own possession 8. This signifieth that Gods children must wholly forsake the nature-Right in this field of the formed life or word for they have lost the naturall Right in it but in Christ they must buy it again of the Father of nature they must take Christ for their Ransome and give the Father four hundred shekells of Silver for the same and these are the four Centres in the spirituall bodie 's property which are born in the holy Tincture viz. in Christs property 9. The first shekell is the true magicall fire the Second is the Light or Love-desire the third is the holy Sound of the mentall tongue the fourth is the formed or conceived Ens out of the other properties where the holy life is formed and stands in an Essence this is the pure Silver without any spott or foulness under which the Spirit of Moses points that Abraham in Christ hath given to the children of Heth viz. to Ephron understand to the Father or the Fathers property for his cave of
Machpelah for his twofold pitt viz. for the centre of the Fathers nature according to Eternity and for the centre of the Temporall Nature in both which the divine * * * Or Good will and Pleasure lubet hath brought it selfe out of the property of both centres into an Ens and into the creature of the humanity which humane creature hath broken it selfe off from the universall being and put it selfe into a selfishness therefore it must be again rooted into the universall for which end it must be tinctured with the most holy Ens and engrafted in which the Spirit doth here compare to pure Silver and so secretly intimates in the figure 10. When Abraham conversed upon the earth he desired to buy no field for his own possession but now when he was to bury his Sarah he would have the Sepulchre hereditary and peculiar * * * Gen. 23.7 and bowed himselfe before the children of the Land and entreated them for it whereas they would freely have given him the field and bowed themselves before him also but the Spirit of Moses hath its figure here for he hath represented Man to him in a very perfect modell for which cause also he playeth in the Process in the figure shewing that the children which belong unto Christ must bow themselves before God the Father from whom all beings do originally come that he would sell unto them the * * * The Cave of Machpelah the double Valley twofold Pitt viz. the Kingdome of nature and the Kingdome of Grace in Christs bloud for the same with the four centres of humility and the Love-birth the Father takes for Payment 11. And that the children of Heth and Ephron would freely give it to Abraham and yet at last upon the desire of Abraham took money for the same intimates unto us that God the Father hath indeed freely given us the Kingdome of Grace for he gave it freely to Christ his Son in our humanity but Christ would have it for a naturall due right therefore he offereth his humility to his Father that he would be pleased to take his payment for it viz. his humane property of him as here Abraham did in Christs figure although he could have taken the field yet he would not for the cave of Machpelah should not be taken but dearly purchased with the most pretious Substance God took the Earnest or Ransome of Christ for his * * * Twofold Pit cave of Machpelah for Payment therefore Abraham must stand in Christs figure for the body must be buried in the cave of Machpelah in this twofold Pitt viz. in the eternall and temporall nature viz. in the formed Compacted Word if so be it shall arise againe in the motion in the voice of this same word and Subsist in its Image which it first had Gen. 23.2 12. For Moses saith Hebron is scituate in the Land of Canaan which God promised to give unto Abraham and understand by Canaan the holy Christalline world or earth viz. the Citie of God which shall hereafter be manifest wherein Hebron lyeth viz. the head-Citie of the Land whereby externally the outward world with its figure is set forth and internally the holy eternall Land of Canaan 13. And we see very clearly what the spirit of Moses meaneth in its figure for first it representeth by Isaac Christs figure with his offering and death and presently thereupon it sets forth also mans Own death and where man must dye namely in his Citie Hebron the Citie of humane Selfe and whereinto he must be buried and put namely into the twofold Pitt viz. into the Kingdome of God and this world and it is therefore called a twofold Cave because there are two mansions viz. a twofold continent of life in two Principles whence man did originally arise but if he be buried in the will of his selfehood in the Serpents desire then he doth not reach this twofold Cave and though he should be therein yet he liveth onely in the Apostate Essence in the ownhood of the Devill viz. in the introduced Serpents Ens in the dark worlds property which is manifest and predominant in the Serpents Ens. 14. The chiefest piece in this figure is that the Spirit of Moses doth point at the twofold life how this world hath a twofold life and essence which he intimates by the twofold Cave wherein Abraham would have his burying-place to signifie that his twofold humanity viz. One out of the divine Ens out of the eternity and heavenly spirituall essentiality and the other which is out of the time even out of this worlds being and substance should be buried and put into an Eternall Sepulchre where the substance of the twofold body shall lye in its Originall Mother and leave the Own will in this Eternall Grave in death that so the Spirit of God might alone live rule and will in the spirit of the creature viz. in the Soul and the life of man might be onely his Instrument wherewith he might work and will how and what he please 15. For so it must be that the humane will might be brought again into the onely will of the Deity and Eternity for it was in the beginning when God breathed the Soul into the flesh in the Eternall Living Word John 1. Chap. and Gods Spirit did form it into a likeness of the Deity viz. into a creaturall Soul which Soul had turned it selfe away from the onely Eternall Word of God into a Selfehood that so it might be manifest in Evill and Good and Rule in the unlikeness or distemperature 16. This un-likeness or distemperature should be buried or put again into the Likeness or Temperature viz. into the Essence out of which the soul and body did a rise that is each Essence's property should return again into its mother and the mother is a twofold cave viz. the inward spirituall and divine Kingdome and the outward visible sensible palpable Kingdome of the externall world wherein Abraham would have his burying-place 17. For the outward Kingdome remaines for ever for it is produced out of the Eternall as a modell platform or visible Image of the inward spirituall Kingdome but the Dominion in the Stars and four Elements doth not remain for ever in such ownhood or propriety but onely One Element wherein the four are understood but in equall Accord and Harmony in just and equall weight number and measure in One Onely Love will where the ascending domineering stirring Might of the divided figure four Elements doth no longer rule but the soft meek and still humility in a pleasant Lovely delightfull * * * Musicall Aire Aire or still harmonious Sound 18. The Compacted property of the Word in the Soul of the outward world viz. in the Own-hood or selfness of the third Principle doth cease the outward spirit of the world is changed into the inward that the inward might rule and Govern wholly through the outward which at
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
cometh from the Lord we shall not speak any thing against it behold here is thy place do with me and with my inward ground as thou pleasest Here is Rebecca viz. the formed word of the heavenly property take it and marry it to thy Masters Son viz. to the humanity of Jesus Christ according to thy good-liking as the Lord hath spoken 42. Wee see here very exactly how the spirit of Moses doth speak in the figure for he setts Laban viz. Bethuels Son before the Father viz. the outward Soul before the inward fire-Soul the Air-Soul before the Right fire-Soul albeit they are not two but One yet they are understood in two Principles for the fire-Soul gives answer through the air-Soul the fire-Soul useth the uncompacted tongue but the Air-Soul useth the Compacted formed Language 43. Therefore the spirit of Moses doth set Laban Rebecca's brother first as if the business were don by Laban to signifie that when Gods Officer viz. the will of God in the * Drawing of the Father doth come into man and seeketh a Lodging and the virgin then the outward spirit of man must give its promise for it is turned away from God and the true resignation now it must again give its will wholly and fully into Gods will 44. And when it comes to passe that the outward Soul with the inward fire-Soul doth wholly consent unto this holy Match and give up it selfe to God then the will of God viz. the Officer in the drawing of the Father doth bow himselfe again towards the true deity that is he cometh again unto its seat and place and brings forth out of Abrahams treasure that is out of God the Fathers treasury of his formed wisdome the Silver and Golden jewells and hangeth them on Rebecca viz. the heavenly virginity 45. For these jewells do not belong to Laban or Bethuel understand to the outward or inward fire-Soul while it is here in this earthly life but to the true virgin Rebecca proceeding from the divine Ens of the formed holy word according to the Angelicall worlds property viz. according to the Second Principle viz. the inward spirituall new man which is with Rebecca married to the Right Isaac Christ and therefore the spirit of Moses setts down Gen. 24.53 how Abrahams Servant gave Rebecca the golden ear-ring and brace-letts with silver and golden jewells and Raynient but unto Laban viz. unto Rebecca's brother and her mother also he gave * * * Our Text pretious things Spices 46. O thou wonderfull God! how plainly dost thou sett forth the great mysteries the silver and golden jewells are the Treasure of the divine wisdome in the word of life which treasure the divine word brings along with it to the right virginity which dyed in Adam and is again brought in Christ to its beloved and giveth it wholly and peculiarly for the Ornament of the Banquett and the Raiment is the New humanity wherewith shee cometh before her Bridegroome and the Spices which were given to Laban and the Mother are the power and vertues of the holy Spirit which are freely given to the fire-Soul and the Air-Soul by the Coming in of the tender humanity of Jesus Christ. 47. For the outward Soul is not in this life time being yet the Earthly body adheers unto it cloathed with the new Raiment neither is the Silver and Golden jewell of the humanity of Jesus Christ given in this life time wholly unto the peculiar possession and power of the fire-Soul but the spices onely that iâ— the vertue and pleasant aspect of the holy Spirit for the fire-Soul might become proud and haughty again if it should have this virgin in its Own power as Lucifer and Adam did therefore the fire-Soul must here in this life time remain in its Principle and in the Air-soul viz. in the third Principle where the earthly Evill man liveth it must take on it the Crosse of Christ. 48. But virgin Rebecca or Sophia with her Bridegroom Christ remains in their own viz. in the Second Principle in heaven for Saint Paul saith * Our conversation is in heaven understand the conversation of the virgin Sophia where shee with her beloved Christ stands in wedlock and Christ and virgin Sophia are one person understand the true Manly Virgin of God which Adam was before his Eve when he was man and woman and yet neither of them but a Virgin of God Gen. 24.54 49. And now when these Nuptialls are celebrated then Abrahams Servant with all his Servants sits down with his obtained Bride and with father and brother at the Table and eat together the Marriage-Feast that is when man understand the inward virgin-like spirituall man is married to Christ then God eateth of mans will and words and again man eateth of Gods will and words there they sit at one feast and then t is truely said and applyed * Whosoever heareth you he heareth mee whosoever heareth these men to teach and speak of God he heareth God speak for they speak in the power of the holy Spirits spices and eat together of the great Supper of Christ. 50. O what a very glorious and sumptuous feast is there kept where this wedding-day is celebrated in man which no Cananitish Serpent man is worthy to know or tast of yea he doth not experimentally tast of it to all eternity neither knowes he what Meat or food is there eaten also what internall joy is there where Christ and virgin Sophia are Bride and Bridegroom and the inward and outward Soul sitt by the Bride and eat with her of this feast which we leave to the consideration of the children of Christ who have been at this wedding feast no man else in this world understands it none knowes any thing thereof but the right Laban and Bethuel 51. But this Bridall doth not last continually but when Abrahams Servant had obtained the virgin and celebrated this feast and wedding-day with the Father and Mother and Laban and had continued there all night he arose up early in the Morning and said let me go unto my Master Gen. 24.54 The inward figure stands thus 52. When Christ hath married himselfe with virgin Sophia viz. with the inward humanity soon after the voice of God Soundeth in the Soul and saith I will go away from thee with the virgin and it is continually as if he would force away and depart from man then the poor Soul must make continuall prayers and supplications that he would be pleased to tarry still longer with it but the voice oftentimes sounds hinder mee not I must go or make my journey to my Master thou art vain evill and sinfull I may not tarry with thee any longer 53. And then the poor Soul calleth virgin Rebecca viz. Christ with his Bride and puts him in minde of his pretious word and promise in that * * * Mat. 28.20 He hath promised to remain with us even to the end of the world and
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
Eternall life 34. Understand Nature is the Fathers property for it is the strength and might viz. the fire-spirit this fire-spirit was given to the light or 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-spirit went forth and made it selfe predominant and set forth before it its character with the S
* * * 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
and bless thee for unto thee and unto thy seed I will give all these Countries and I will perform the Oath which I sware unto Abraham thy father that is 12. Remain but stedfast in my will and then I will give thee after this life-time the kingdome of nature according to its inward good ground for possession and propriety and I will perform and ratifie my Oath viz. Jesus Christ whom I promised thee in thy fall and whom I introduced into Abrahams faith unto thee for ever and I will in the kingdome of nature wherein thou must in this Time stand work labour toil and be in need and distress even * * * Gen. 26.4 multiply thy seed as the Stars in heaven and give thy seed all the wrought powers and workes to an eternall propriety and through thy seed all the Nations of the earth shall be blessed that is 13. Through thy Ens of faith which in Christ viz. in the Aym and limitt of the Covenant shall be manifested in the kingdome of thy nature and creaturall property and become man in thee all nations viz. the whole Adamicall tree shall be blessed and therefore * * * Gen. 26.5 because Abraham obeyed my voice and kept my charge commandments wayes and lawes that is Abraham hath received my working word into his Soules desire and obeyed my voice in its operation which divine operation is the Command law and form out of which operation also God shewed Abraham by the Circumcision the figure of the kingdome of Christ that the same should cut off the Sin and vanity which figure God called his charge law in the Covenant and his Statute 14. The spirit of Moses doth now proceed further in the relation of this figure and signifyeth under the outward history of King Abimilech how that Abimilechs servants Gen· 26.18 19 20 21. and Isaacs servants contended about the wells of water and that Abrahams and Isaacs servants digged the wells of water which wells were continually stopped up by the envy and enmity of the Philistims by which figure the spirit secretly signifieth how the children of the Saints viz. the Patriarchs Abraham and Isaac have alwayes digged in their Ens of faith for the wellspring of life in the Covenant and have also obtained the knowledge of the Messiah 15. But these wells were continually covered and obscured by the Devill in Gods Anger and by their earthly Reason untill they apprehended and laid hâ—ld of the promise of the Messiah in faith and then thâ—y said we have digged a well Gen. 26.32 33. and have found of the water of life the same Isaac called * * * Or Saba Sheba and therein hinteth at the Sabbath Christ as he also forthwith saith that thereupon the place was called Beer-sheba viz. a contrition and breaking of the Anger and envy of the Devill in Mans property to signifie that the SABBATH Christ viz. the spirituall well-spring is truly called BEER-SHEBA viz. a contrition of death where the Sabbath introduceth it selfe into death and brings forth the fountain of life through death 16. At which fountain the children of Gods Covenant did pitch their tent and waited upon the promise untill the same fountain was opened in the humanity and flowed forth out of Christs bloud and death of which the poor Soul drank and thereby was brought into the Eternall Sabbath where it was redeemed and freed from the strife of the Philistims viz. from the contention of the Anger of God and of the Devill as the History in this Text doth clearly signifie thus much in the High Tongue which the spirit of Moses hath thus represented in the figure and doth play with the description of this figure 17. As indeed the whole Old Testament is a figure of the New and the New a figure of the future Eternall world wherein the figure shall stand in divine Power and the Spirit of God shall in Eternity play with his deeds of wonder to which end also he hath created Man and * * * Or inspoken inspired the power of his voyce viz. the living word into him that so he might be an Image of the Eternall word with which Image the Eternall Spirit will play and work wonders that so there may be a joy and knowledge in the Eternall wisdome 18. Now when as the spirit of Moses had pointed out the figure of Adam and Christ under an history he proceeds and further Relates how it must go with the children of God in this time shewing in what desire the poor soul in flesh and bloud lieth captive and is continually vexed and tormented as here Isaac and Rebecca for the Text saith * * * Gen. 26.34 35. When Esau was forty yeares old he took to wife Judith the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite which were a grief of minde to Isaac and to Rebecca and in this place he speakes no further of these wives or their children to signifie that it is a figure whereby he alludes at something else which Reason looks upon as very strange and wonders that God should yet permit two evill women to be with holy Isaac through his Son Esau with whom he and his fair blessed Rebecca must live in trouble vexation and opposition so very secretly doth the spirit of Moses set forth his figure that Reason must even be blind in it The spirituall figure is thus 19. The * * * 40 yeares of Esau. forty years of the Age of Esau or of Isaac after he begatt Esau signifieth that Adam with his Eve when as he was man and woman and yet neither of them did stand in Paradise ‖ ‖ ‖ Adam 40 Dayes in Temptation forty dayes in the Temptation or Proba and had joy with his fair Eve viz. with his * * * Or feminine female property in himselfe 20. But Abimilech viz. the King of this world had introduced his lust into this fair * * * Or feminine female Rose-Garden viz. into the Tincture of Venus understand into the holy life of Love in Adam and stirred the Centre of the Souls nature whereupon Adam became lusting and longing to take to him in his property yet two wives viz. the beastiall wife according to the beast-like property out of the four Elements and the Astrall Sydereall or Starrie wife from the Constellation or Astrum of this world which wicked woman did awaken in Adams female property which he took up to wife for his lust as Esau did the wives of scorn and mockery with whom he caused meer grief of minde and lamentable perplexity to himselfe and his Right female property and we indeed do still suffer and endure the same and must consume our time with them in misery and lamentation 21. Further this figure denoteth the * * * Israel 40 yeares in the Wildernesse Forty years of Israel in the wilderness when they did eate Manna and
Christ signifying that Christ should come and change this whore viz. the seaventh property of the humane Life into the virginity againe 46. Therefore was Christ borne of a virgine that he might sanctifie the Womans Tincture againe and change it into the Mans Tincture that the Man and the Woman might be One Image of God againe and no more Man and Woman but Masculine Virgins as Christ was 47. In Rachel wee see now the selfe-love of the kingdome of Nature where both Tinctures the Masculine and Feminine according to the kingdome of Nature in selfe-love binde themselves in Conjunction as Jacob loved Rachel according to the kingdome of Nature according to the Tincture of selfe-love and on the other side so did Rachel love Jacob therefore must these Tinctures of Naturall selfe-love be so long shutt up and bring forth no Life till †††Gen. 30.22 the Lord remembred Rachel and heard her as the Text in Moses sayth that is till the Lord stirred up the Tinctures of the kingdome of Nature with his blessing then shee bare a Prince in the kingdome of Nature viz. JOSEPH in whom wee see by his great Chastity and feare of God that the blessing of God stirred up the Tinctures of the kingdome of Nature which lay shut up in the Seeds and manifested the Covenant of Grace therein 48. For Christ should deliver the kingdome of Nature in Man from wrath therefore also the Spirit in this figure presenteth an Image or Type in Joseph which it sets downe also in the figure of Christs humanity how it would goe in the future with Christs humanity which he tooke from us Men. 49. In Lea Christ was represented according to his heavenly hidden humanity shewing how the heavenly worlds Substance would be hidden in our humanity under the yoake of Gods Anger and how Christ must appeare in a servile and contemptible forme 50. In Rachel with Joseph now the figure is represented which sheweth how he would Overcome and in our humane Nature should be a Lord and Prince over all his Enemies who have held us poore Men in flesh and bloud Captive and how he would bring us forth out of the Misery and Famine of Adam into a Good Land and not remember how wee in this world have cast him into the Pit as Josephs brethren did him 51. The Spirit of God presents this figure in the Twelve Patriarchs as a Glasse to see by whom God was attoned in his Anger poynting at the future fullfilling for the Text in Moses speaketh very hiddenly in this Figure and sayth * * * Gen. 30.25 26. Now when Rachel had borne Joseph Jacob sayd to Laban let mee depart and travaile to my owne Place and into my Country give mee my wives and my children for which I have served thee that I may goe The inward Spirituall figure is thus 52. When the Blessing of Jacob viz. Christ in the kingdome of the humane Nature was manifest so that Man stood in Christs Image then he desireth to returne from the servitude of this House wherin he must serve and goe againe to his fathers first house and desireth to take with him his fruits viz. his children brethren and sisters and all the children of this Birth he hath a great longing after that as Jacob had after his fathers house But the Lord sayth to him stay and serve heere a while and feed my sheepe †††Gen. 30.28 appoint the wages that I shall give thee that is aske of mee so will I give it thee as Christ sayth * * * Joh. 16.23 Whatsoever ye ask the Father in my Name he will give it you 53. Thus then this Jacob demerseth himselfe in Humility and keepeth the sheepe of Christ in hope of the Eternall wages which followeth after him For in Joseph that is in Christ the wages will be firct given him as Joseph was the wages of Jacob in the Outward kingdome and preserved and nourished him and his house in the famine which signifieth Christ who will Eternally nourish us in himselfe and bring us home with him into his Fathers house as Joseph brought his Father and Children into his Lords Country CHAP. LIX How Jacob departed from Laban what this Figure signifieth and what is to be understood thereby Genesis the 31. IN this Chapter for the most part is the Outward History set forth Gen. XXXI under which yet the Spirit hath its secret Figure wherewith it playeth for the Text sayth * * * Gen. 31.1 2· And the words of the Children of Laban came before Jacob saying Jacob hath gotten all our Fathers Goods to himselfe and of our Fathers Goods hath he procured this Riches And Jacob looked upon Labans Countenance and saw that it was not towards him as formerly 2. This is a figure represented in the Spirit of Christ when the Spirit of Christ in Man hath gotten the kingdome of the humane Nature to himselfe then the Envy of the Serpent in the wrath of Nature in flesh and bloud awaketh understanding and feeling that the power of Nature in Man is taken away from him and opposeth the Spirit of Christ in the power of Nature 3. Then proceedeth the opposite will in Man so that the poore soule is every where faint and in an agony perceiving that it dwelleth among strange Goods and that the Devill is its Neighbour and hath a continuall accesse to its owne Nature and opposeth the soule because it hath in Christs Spirit taken away from him the kingdome of Nature viz. the Land and Country which he had for his possession and therefore the mortall Nature in the wrath of God sets its desire endeavour against the poore soule as a stranger unfriendly when it seeth that it looseth its voluptuous Earthly Inheritance which Right is intimated in the Children of Laban where Reason looketh to get temporall Honour and pleasure that all its naturall right is taken away as Jacob by subtilty tooke away Labans Goods 4. Then thus sayth God to the soule as heere he did to Jacob †††Gen. 31.3 Returne againe into thy fathers Country to thy kindred I will be with thee that is the poore soule should enter againe into its first Country of its father viz. into the Eternall Word out of which it proceeded and therein God blesseth it and therein it can also call its children and Members and bring them along out of the servile House of Gods Anger in the kingdome of Nature as * * * Gen. 31.4 Jacob called his wives and his Children and brought them out of the Servitude of his Father Thus also the Enlightened soule bringeth the power of its Life in the kingdome of Nature together with its fellow-members out of the servile house of flesh and bloud againe into the first house viz. into Gods Word 5. And as †††Gen. 31.21.23 Jacob did flee from the servile house of his Stepfather and Laban pursued after and
would hurt him so also in like manner is done to the children of Christ when they begin to flee out of the servile house of Satan viz. out from fleshly pleasure and voluptuousnesse and would againe enter into its first Land of its father viz. into righteousnesse and the feare of God then instantly the fleshly Crue of the wicked world with rage and folly pursue after it and would slay it and take away with evill and false Tongues all its Riches and Goods in Gods righteousnesse 6. But the Lord aweth them that they cannot doe it as was done to Laban though they stand up and reprove the Children of God as unrighteous because they turne away from their Idolls and abominations and follow their hypocrisie no more neither will they beare their Evill yoake any more and serve them in their unrighteousnesse and call their falshood Good as the present world playeth the hypocrite under this yoake and serveth their wickednesse onely that their God Maâ—zâ—m may â—ive and be Fatt 7. The Spirit of God heere also presenteth a Figure shewing how Christ would for a while put himselfe under this servile yoake in the kingdome of Nature and would betroth to him Adams daughter that is our flesh and bloud and acquire to himselfe Adams possessions Goods and Riches viz. the Kingdome or Dominion of the humane Nature that is Draw many Men to him and in the End goe there with out of this servile House of this world againe into his Fathers Eternall House in which departure to his Father would the Devill and the wicked world scorne him and quite slay him and would take away and rob him of his Goods as also of his Children which he hath heere begotten even as the Devill by the Pharisees and wicked Jewes did who would take away and rob Christ of all his Faithfull Children as Laban pursued and hunted after Jacob and would take away his purchased Goods from him againe 8. But as * * * Gen. 31.7 God would not suffer Laban to hurt Jacob so God would not suffer the Devill and the wicked High Priests to rob Christ of his purchased Goods although they slew his outward Humanity yet he rose againe from the Dead and brought his purchased Goods into his Fathers Country 9. The Spirit of Moses representeth in this Chapter a wonderfull Figure which ought well to be Observed because he intimates a secret Mystery under it For he sayth †††Gen. 31.19 20.30.33 34. When Jacob did flee away from Laban Rachel had stolen away her Fathers Idoll Gods and further sayth Thus Jacob stole away the Heart of Laban the Syrian in that he told him not that he fled and wee see further how Laban when he came to Jacob was eager after his Idoll Gods and searched all Jacobs housholdstuffe for his Idoll Gods also wee see in this Text how Rachel was shee that loved those Idoll Gods and sate upon them and so hid them that her Father could not get them againe 10. In these words there is represented to us an Outward and an inward Figure shewing how it would goe with Israel in the future for these Idoll Gods were not Heathenish Idolls according to the Constellation or Starre * * * Acts 7.43 Molech as the Heathens had but as we reade they made Images Monuments Statues or Pictures of their friends that were dead as a Patterne for Instruction which Images among the Heathen afterwards were turned to Idolls and these might well be such Images of his kindred that were dead which Laban was loath to loose because they were Patternes of Instruction and Memorialls to him of his Auncestours and deceased kindred whom he loved 11. But the true Figure under which the Spirit pointeth at the Future is this First That Israel would not continually cleave to God with their whole Heart but would alwayes take these Idoll Gods of fleshly selfe-love along with them and love themselves and their Images viz. Genealogies of Humane Greatnes State High Birth and Noble Pedigrees of Gentility more then God even as it came to passe 12. Especially this departure of Jacob intimates the departure of Israel out of Aegypt into the promised Land when they tooke with them also their fleshly Idoll Gods and presently after * * * 1 Sam. 8.8 served their owne Idoll Gods viz. Humane Greatness and forsooke their God and regarded their Mammon and would have †††19. Kings among them according to the Custome of the Heathen and forsooke their right King who had brought them out of Aegypt 13. Secondly it intimates how Christ in whose figure Jacob stood would take to him this Rachel in our flesh and bloud viz. these in Adam Idoll wills of the soule turned away from God which hath acquired to it selfe Images and Idolls and possessed them as Rachel and would bring the averted wills of the soule with their acquired Idolls and Images out of the Idolls house or Temple which Idolls viz. Idoll-wills and desires must afterwards be all broken to pieces in the Death of Christ. 14. As presently Genesis 35 Chapter the figure is represented to us when God sayd to Jacob †††Gen 35.1 2. Arise and goe to Bethel and dwell there and make there an Altar to God who appeared to thee when thou steddest from thy Brother Esau Then sayd Jacob to his houshold and to all that were with him put away from you the strange Gods that are among you and cleanse you and change your Garments and let us arise and goe to Bethel that I may there make an Altar to God that heard mee in the time of my trouble and hath been with mee in the way which I have gone 15. Which History of Jacob signifieth nothing else but this viz. when Christ would with this Rachels Idoll Gods viz. our flesh and bloud depart from this servile house and goe to his Father then he would by his going forth when he should build the High Altar before God which Altar is himselfe lay off these our Idolls in humane selfe-will viz. every Imagination of selfe-love before the Altar of God in his Death and cleanse our Hearts viz. our soules Will and change our Garments viz. our flesh and bloud as this Text in the 35 Chapter cleerly signifies and wholly entendeth it that Christ would offer us up upon that same Altar of his New Testament to the God who appeared to us againe in Our trouble and Misery after the Fall in his Covenant of Grace 16. But that the Text of Moses Gen. 31. sayth * * * Gen. 31.20 21. Jacob stole away the Heart of Laban the Syrian in that he secretly fled away with his Daughters it hath the very same inward spirituall Figure conteined in it for the Word became Man and tooke Labans viz. the earthly Adams daughters and brought them by divine subtilty away out of Adams house into Gods house which in that place is called Stealing in that
and Life and did it as if himselfe were the Transgressor so that the Anger of God devoured them on his body and Life viz. his inheritance which he had in Man as a Naturall Right whereby the Anger of God layd hold of its owne and his wrath and hunger after this vanity to devoure these Beasts was appeased 14. And the Spirit of Moses speaketh further in the Figure of Christ and sayth thus †††Gen. 32.21 22 23 24. 2 Wives 2 Women servants 11 Children The Present of Jacob went before him but he stayd that Night with the Company and arose in the Night and tooke his two wives and handmaides and his eleaven Children and went over the Ford Jabock and he tooke them and sent them over the water and sent over that which he had and stayed alone The Figure of Christ standeth thus 15. When Christ had sent this Present before to the Anger of God he stayed with his Company viz. with his Disciples and arose in the Night of the Great Darknesse in Our Prison of Misery and tooke his two wives viz. the twofold Spirit of Man viz. the soule and the Spiritus Mundi the spirit of this world the Outward soule and the Inward Eternall soule together with the two handmaydes viz. the twofold humanity of the Body and the eleaven children which are the Eleaven Apostles 11 Apostles and passed over the Ford Jabock that is he went over the Brook Kidron in the dark of the Night over the water as heere Jacob with all whatsoever he was or had assumed from us Men. 16. For the right Twelfe Apostle of Christ 12 th Apostle was not yet chosen in Judas his stead as heere with Jacob the Twelfe sonne lay yet in the Mothers womb unborne and as Jacob with his Eleven sonnes went over the water in the Great Night or Darknesse so went Christ with his Eleven Disciples in this Night of Jacob over the Brooke Kidron into the Garden and wrestled with the Anger of God so that he sweate a bloudy sweate till he overcame 17. And as in this Night * * * Gen. 32.24 a Man wrestled with Jacob till the Day breake so also the Spirit of God viz. the love of God in our assumed humanity wrestled with Gods anger in our humanity till the Love of Grace brake through the Anger and the †††2 Pet. 1.19 Day-starre of Divine Love arose in the soule and overcame the Anger as the Text in Moses hath heere very secretly and yet very cleerely signified in this figure saying 18. When Jacob in this Night was passed over with hâ—s Eleven Children Gen. 3â— 22 23 24 25 26 27 28. and both his wives and the handmaydes and all his Company and afterwards was alone there wrestled a Man with him till the breake of Day appeared and when he saw that he prevailed not against him he touched the * * * Or hâ—llow Ham of his Thigh and the Ham of his Thigh was displaced with the wrestling with him and he sayd let mee Goe for the Day breaketh but he answered I will not let thee goe except thou blesse mee and he sayd what is thy Name and he answered Jacob and he sayd thou shalt no more be called Jacob but Israel for thou hast striven with God and Man and hast prevailed 19. This Text stands wholly in the figure of Christ for this Man who wrestled with Jacob this whole Night is nothing else but Gods righteousnesse and Truth in which righteousnesse in Adam and in all Men the severe Judgement of God was awakened and it signifieth the same Man who on Mount Sinai gave the Law to the people of Israel in sire and Terrour where he appeared in his righteousnesse in the Type of the Judgement and commanded Man to keepe the Law of righteousnesse under paine of the Eternall Curse where he required the possibility and ability from Man viz. from the Image of God that he had created in Adam 20. But Man having not stood in the * * * Proba or Temptation Triall therefore God inspake or inspired into him the Ground viz. the fountaine of his most in ward hidden Love in the Promise of the Serpent-Destroyer viz. the Holy Name JESUS This Name JESUS stood now as a Covenant of Grace in Gods severe righteousnesse hidden in the most in ward Ground of the humane Soule and opened it selfe in the Holy †††Patriarchs Fathers Abraham Isaac and Jacob in their Faith 's Ens. 21. But Jacob at present standing in the figure with his brother Esaw viz. Jacob in the Type or Image of Christ and Esaw in the Type or Image of Gods righteousnesse in the Anger according to the kingdome of Nature so at present in this Night when Jacob was in great anxiety this figure was manifested to him that he perceived how Gods Love in the Covenant of Grace in the incorporated Name JESUS wrestled with God the Fathers righteousnesse in the Anger of the Judgement viz. in the great Night of the Darknesse of Gods Anger wherein the poore soule lay captive and was so hard * * * Coarcted tyed and bound and put thereinto and that the Anger in the righteousnesse will not give over unlesse it give it selfe into the Love of Grace that the Love may breake through the anger as the shining of Light doth out of the Fire or as the Morning breaketh out of the dark Night and changeth the dark Night into day 22. For the Covenant of Grace in the Love and the soule stood at present in one Person therefore at present the soule of Jacob must in Christs figure and Type wrestle with Gods righteousnesse about the heavenly Ens viz. about the substantiall Wisdome which the Name Jesus brought along with the poore soule in its heavenly Substantiality which faded in Adam whereby Adams faded Substantiality sprung forth againe in this living Substantiality as a New Birth 23. Therefore the Spirit of God sayth to Jacob thou hast wrestled with God and Man viz. with Gods Love in the Covenant and with the future heavenly Substantiality which Substantiality became Man in the Seed of Mary and hast prevailed for Christ in whose figure Jacob stood should thus in our assumed humanity wrestle with Gods righteousnesse and conquer 24. And the Spirit in Moses sayth heere And when he saw that he prevailed not against him understand Gods righteousnesse in the Anger of the Judgement prevailed not against the Grace then he touched the Ham of his Thigh and the Ham of his Thigh was displaced by the wrestling with him 25. This signifieth the destruction and displacing of the Adamicall humanity that when Christ would stand out this victory then would the humane selfe-Might and owne will be displaced and broken and killed but as Jacob dyed not by this wrestling though the Ham of his Thigh was indeed displaced so also our humanity should not die Eternally but be onely
againe as the whole figure together of Jacob thus fairely typifieth and as the Spirit hath signified thereby 16. * * * Gen. 33 8 9 10 11. And Esaw said farther to Jacob What meanest thou by all this herd which I met Hee answered that I might finde grace in the sight of my Lord Esaw sayd I have enough my Brother keepe what thou hast Jacob answered O no if I have found grace in thy sight then receive my Present at my hand for I have seene thy Face as if I had seene the Face of God and let it please thee from mee take I pray thee the Blessing from mee which I have brought thee for God hath bestowed it upon mee and I have enough thus he constrained him that he tooke it This now is the faire figure wherewith the Spirit alludeth how Christ appeareth before God with his Christendome viz. with his purchased Goods then sayth the Father to the Sonne Whither wilt thou goe with these thy Children who meete mee daily in that they come to thee And Christ saith O Lord that I might finde Grace from thee with them And the Father saith they are thy purchased goods keepe what thou hast I have without them enough even all things 17. But Christ saith O no my Lord receive I pray thee the blessing which God hath bestowed upon mee in my children which I have brought to thee for God hath bestowed them on mee and I have enough and he constrained God his Father that he received the kingdome againe from him And it is a true figure shewing how Christ after he sits at the right hand of God and ruleth over his enemies * * * 1 Cor. 15.24.28 would deliver up the kingdome again to his Father And then also will the Son be subject to the Father together with his Christendome as the Scripture saith Which the Spirit in this figure powerfully prefigureth and representeth in a Type or Image 18. This is an excellent figure where Jacob cometh to his brother Esaw that had been angry and perceiveth how Esaw falleth about his neck and weepeth that Jacob saith I saw thy face as if I saw the face of God Which signifieth to us that the wrath of God in the kingdome of nature was become an enemie in Adam's Soule and Body viz. the fiery Soule it selfe which standeth in the Fathers property in the eternall nature 19. But when this great love and humility pressed through in the bloud of Christ then was this wrath viz. the fiery soule converted again into Gods most cleare countenance and attained again the Eye of God's love Thus also we are to undestand concerning Esau when the Covenant of Grace in the figure of Christ in Jacob's humility was discovered to him then was his curse and malice through the Spirit of Christ turned into love that he was no more hee of whom the Scripture saith †††Rom. 9.13 Esaw have I hated for in the kingdome of the Adamicall nature was God's hatred manifested in him and he was himself that hatred and of that saith the Scripture †††Rom. 9.13 Esaw have I hated Now so long as the hatred in him had the dominion so long he was in God's hatred and was himself the hatred but when the Covenant of Grace in Jacob discovered it selfe to him and that Jacobs humility pressed into his hatred then began he to lament and weepe and Gods cleare countenance was manifested in his hatred so that in great compassion he fell upon Jacobs neck and wept 20. Which denoteth the repentance of poore sinners when the malicious wicked soule which lieth captive in the hatred of God turneth to God then beginneth first this compassion and repentance and sorrow for its former Sinne. When the Spirit of Christ afflicteth the soule then it weepeth and sorrrweth that it hath been so wicked and then instantly the Sun riseth upon it and the hatred of God is turned into the countenance of Love where of an hatefull spirit he is made an Angel 21. And though clearly the Scripture saith in a certaine place * * * Heb. 12.17 Esaw sought repentance with teares and yet found it not but this Text giveth us to understand much otherwise namely that indeed Esaw and all the children of corrupt Adam doe not finde repentance in their owne willing going and running else would it stand in the ability of man to attain Grace but the grace and divine mercy and compassion worketh repentance Yet man must give up his will to the Divine working 22. The Soules will must incline it self towards the promised Grace And then will the divine Sun shine into it's will and dissipate the †††Or the hatred in wickednesse hatred of wickedness and then the soule graspeth after the Sun of Grace and so beginneth the working of repentance in the power of Grace and then the Anger of God in the soule giveth it's severe righteousness to the Spirit of Christ and so Christ then saith to his Father * * * Joh. 6.39 I have lost none of them that thou hast given to mee 23. The Scripture saith †††1 Tim. 2.4 God willeth that all men should be saved And * * * Mat. 18.11 Christ is come to seeke and save that which is lost and †††Ezek. 33.11 Hee hath no pleasure in the death of a Sinner Then saith Reason If God will that all men should be saved and willeth not the evill can he not then save all Why doe they remaine hardened if he willeth not their hardening 24. Answer The Soule standeth in the * * * Vnfathomable unsearchable will of God in the eternall speaking word It is a sparke from the divine Speaking whereby the Abysse viz. the eternall one expresseth or speaketh forth it selfe in the science understanding and knowledge of the ‖ ‖ ‖ Seperability Severation it is in the speaking come into nature and creature and hath now the ability to express again viz. an Image of it selfe Note 25. Also in its knowledge it speaketh forth the wonders of the divine possibility in good and evill It speaketh it selfe in its essential speaking out of the eternal science it self in evil Where it should speak God it speake's in it self want where it should speake in its science into the eternal one viz. into Gods love and wisdome there it speake's into severation viz. into multiplicity and bringeth the science of its ability which standeth in the eternal speaking word out of the temperament into a self-will which breaketh off from the onely will of God and entreth into self 26. Therefore then it changeth the eternal will of the unity in it into the centre of severation wherein the only God introduceth his only will in the speaking forth of the word into nature and painfulness to the Divine perception and feeling viz. into an essential spirituall fire and out of the fire
and Authority and so one playeth the hypocrite with another the inferiour that is without power and authority playeth the hypocrite with the potent that he may advance him also and bring him to honour plenty to deliciousnesse and fat dayes whereby the Spirit of Zeale declines and falls to the Ground and the truth is turned into a lie and the Spirit of Zeale of the mouth is stopped with Power and Man is honoured in God's stead 33. This History relating how * * * Gen. 34.25 Simeon and Levi went into the City to Hemor and his children and People and slew all the males in this City may well be understood to be a figure whereby the Spirit signifieth that he declareth in the figure concerning the future time and is so written as a figure 34. Also the History is cleare that †††Gen. 34.24 25 26. Hemor and his son Sichem and all the males of the whole City were circumcised and became * * * Or Israelites Jewes and then presently were slaine by these two brethren Simeon and Levi which indeed is a hard figure to be understood seeing Reason questioneth whether it were so done or no that two men should slay a whole City But seeing it is a figure and was done even by Simeon and Levi viz. by the Stock and Root of the Levitical Priesthood and signifieth the future Christendome This therefore is to be understood under it 35. These two Brethren required first and proposed that if they would be circumcised and receive their Law they would give them their Sister and afterwards as it came to passe they slew them all both the innocent and the guilty This is that which Christ said to the Pharisees †††Mat. 23.15 Woe unto you Pharisees yee compass Sea and Land to make a Proselyte And when he is one you make him twofold more a childe of Hell then your selves 36. This also may be said of the Christian Levites they perswade People to be Baptised and called Christians and when that is done they stick their murthering sword into their hearts that they learne to slay other People with words which are not called after their name and are not of their Opinion They curse and damne them and they give occasion that one Brother persecutes another slanders condemnes hates and becomes his malicious enemie and yet understands not wherefore Heere it is rightly said these Levites have promised mee their sister to wife so that I am become a Christian and now they slay me with false Doctrine and not onely mee but all my generation who heare them and receive their blasphemy for Divine Truth and believe them that it is right that one man should thus judge and condemn another which yet Christ hath earnestly forbidden and thereby now that man judgeth himself since he doth that himself which he judgeth in another 37. Thus is the murthering sword stuck into many innocents hearts so that they are guiltlesly slain by the Levites But seeing Simeon and Levi are placed together and Jacob also when he was at his end Prophesied concerning them and putteth them together calling them murthering swords it hath this signification that they will not only slay them with the sword of the mouth but they would also set themselves up in worldly power and authority and for the truths sake kill their bodies and would doe it even to them which are under the Circumcision or under the Gospel whom first they had perswaded to be Circumcised or to be Baptized 38. As it is also come to passe among the Christians when men have first perswaded them unto Baptisme afterwards when they have for a while seen their abhominations that they live worse then the Heathen and will not in all things give their consent approbation then they begin persecution with fire and sword and slay them with their innocent children both in soule and body which is powerfully prefigured in this type of Simeon and Levi else that were a grievous grosse murther of the children of the Saints for them to perswade People to their Faith and give them their promise and then afterwards under such hypocrisie to slay all both innocent and guilty when they had so deeply humbled themselves before them 39. Therefore men should carefully and accurately looke upon the old Testament especially the first booke of Moses for the vail of Moses hangeth before it there is alwayes somewhat more signified under the Text Although wee will have the Text left also standing as a History and doubt not at all thereof which is knowne to God who hath thus suffred it be described 40. For the Text saith * * * Gen. 34.25.29 They fell upon the City and slew all the males and tooke all their children and wives captive and plundred and spoild all that was in their houses Which though it doth indeed seeme that these two men were not able to do it yet even Jacob himself witnesseth that there were no more then these two when †††Gen. 34.30 He said to Simeon and Levi Yee have raised mischief unto mee that I stink before the Inhabitants of this Land which stands very right in the figure that the murthering sword of the Levites hath raised such disturbance in the world that Christendome for their base murthering practises stinketh before the strange Nations so that they say if they were God's People they would not be such Tyrants and outragious scorners and they hate them for that very cause and slay and kill them as a turbulent evill people that contend onely about Religion and kill one another for it Therefore there can be no certainty among them and their Divine service and worship of God must needs be false say they For which cause the potent Countries of the East are departed from them and have subjected themselves to a Doctrine of Reason as is to be seene by the Turkes which ought farther to be considered of CHAP. LXIII How God called Jacob to depart from Sichem and what hapned upon it and how afterwards Rachell bare Benjamin and dyed in the Birth also how Isaak dyed and what is to be understood thereby Vpon the 35 th Chapter of Genesis WHen Simeon and Levi had committed that Murther God said to Jacob Gen. XXXV 1 2 3 4 5 6. Get thee up and go to Bethel and dwell there and make there an Altar to God who appeared unto thee when thou diddest flee from thy brother Esau. Then said Jacob unto his Household and to all that were with him Put away from you the strange Gods which are among you and cleanse your selves and change your Garments and let us arise and go to Bethel that I may there make an Altar to God who hath heard mee in the time of my trouble and hath been with mee in the way which I have gone Then they gave unto him all the strange Gods which were in their hands and their ear-rings
†††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
Master tooke nothing upon him and was well pleased with what Joseph did for all was very pleasing and right in his sight 69. Thus understand us here according to its precious worth when Man is intirely resigned to God then is God his will and God takes nothing upon him about what Man doth nothing is against him for Gods will doth it in himselfe and all sinne ceaseth and although Gods will of Anger stirreth in him and bringeth fire from heaven from the Lord as was done by Elias yet all is right in the sight of God for the party doth it not but God through him he is the Instrument through which God speaketh and acteth 70. Now as God in so much as he is God can will nothing but that which is Good or else he were not God if he himselfe would any thing that were Evill so also there can be nothing in such a Mans will but blessing onely and the will of God as was sayd of Joseph God was with him in all his doings and blessed all things through his hand thus to the honest and vertuous a light ariseth in the darknesse and the Night is turned into Day to him and adversity is turned into prosperity and the Curse wickednesse and malice of the world is turned into Paradise and it is with him as Saint Paul sayth * * * Rom. 8.28 All things must serve to the best to them that love God 71. For Josephs Prison brought him before King Pharaoh and set him upon the Throne over that Land and People and made him Lord over his Father and brethren and to be a †††Steward Guardian and Officer of the King and to be Gods Regent and Governour through whom God ruled great Countries and Kingdomes as the like may be seene also in Daniell 72. Therefore a Christian should learne to beare the ‖ ‖ ‖ Affliction Temptation when God casteth him into Josephs Pit and Prison and relye upon God in all his doings and entirely resigne himselfe into God and then God would be more potent in him then the world and hell is for all those would at length after he hath stood out all the tryalls be put to scorne in him CHAP. LXVII How Joseph in Prison Expounded King Pharaohs Chiefe Butlers and Bakers Dreame to each of them and what is to be understood thereby Vpon the 40 Chapter of Genesis Genesis XL. IN this Chapter the Spirit representeth a figure shewing how the Spirit of God seeth through Mans Spirit and bringeth Mans Spirit into his seeing or vision so that it can understand hidden secret things for to Expound Dreames is nothing else but to see and understand the figure how the Spiritus Mundi the Spirit of the World in the Constellation of Man frameth it selfe into a figure with those things which in the humane Life are cleerly in working or indeed are framed in a figure in the Constellation by a Great Conjunction the working not being yet begun yet is Modelliâ—ed Naturally where the Spirit of Man by divine power knoweth in the prefiguration what working and effect it hath also it may be underhood by the diligent consideration of ‖ ‖ ‖ By an Astronomicall figure of the outward Heavens in a Scheme thus and a judgment of the Effects by Astrology predicting before the starres be in that posture in the Heavens or before the Effect be wrought by the Starres Astronomie †††Or in according to Astrologie wherein the Naturall effect and working is prefigured what naturally is wrought and represented by this power 2. But while Joseph was a childe and did not outwardly buisie himselfe in this Art therefore it is to be understood that the Spirit of God with his seeing or vision brought him into the Image or Idea of the Dreame and that the Spirit of God explained the Dreame through the Spirit of Joseph as was done also by Daniell for to expound Dreames is nothing else but to understand a Magick Image or representation of the Astrum Aspect or Constellation in the humane property 3. For every Man beareth the Image of his Constellation viz. a Magick * * * As Orion the Pleiaâ—es Amos 5.8 Mazzaroth the 12 signes Or Aâ—cturus Job 38.31 32 Ursa Minor or Ursa Major or any other Constellation that consisteth of many Starres together Or a figure of the whole Heavens erected upon a point of Time Asterisme in himselfe and when the Time cometh that such Magick Image of the superiour Constellation is kindled then it entereth upon its working and then the Astrall Spirit beholds it selfe in the Elements and seeth what figure it hath 4. But the Elements being †††Inanimate voyd of understanding and affording onely a ‖ ‖ ‖ Animale Body Beastiall Body in their figure therefore the Astrall Spirit can discerne nothing else but the forme of some such earthly Creature except the * * * Or Spirit of the Soule soulish Spirit be concomitant in the working of the Astrall Spirit then is it premodelled in a humane forme and in a true naturall way and manner of figure for the Soule onely hath true humane Eyes but the Astrall Spirit hath onely a beastiall appearance and seeth after the manner of a Beast 5. Yet seeing there is a great difference between a false and wicked soule which dayly Imagineth in a Beastiall manner of figure and willeth and desireth beastiall things and a pious divine soule wherein the Spirit of God is manifest so also are the Magicall Imaginations and representations in the Astrall Spirit different for a Beast Dreameth †††Or From Phansie according to Phansie and so doth a Beastiall or animall Man though indeed the * * * Or figure the Schema Coeli Image or Idea of the Constellation doth certainly co-modellise it selfe whether in Evill or in Good according as the Astrall Spirit eagerly longeth or lusteth in it selfe when it so vieweth what stands naturally as a working in it but seeing it is a Beast therefore it introduceth in its Image with its desire commonly the Modell †††Or in of a Phantastick Image and turneth it from Joy to sorrow from sorrow to Joy but the soule is faint and sick in such a Spectacle or Glasse and prefiguration whence oftentimes there ariseth great unquietnesse to the Body 6. But where a true Vision is seene in Man that is done by the soules modelising when it co-Imageth or co-modelleth it selfe in the figure through its Imagination then the Image or representation standeth in the right humane understanding though indeed the Astrall Spirit continually Imageth or frameth it selfe in Earthly formes so that very seldome an entire perfect vision appeareth as the work or effect in it selfe shall be also Mans owne Imagination it selfe doth often alter it what a Man thinks or Imagineth in the day viz. that Magick forme makes it so that the figure is according to his
when it seeth the Divine Gifts in it selfe whereby it looseth the right of its selfehood I am bereaved of my might and strength Joseph viz. the inward ground of the Kingdome of Heaven which I had in Paradise that is no more and so will also these Gifts of my Power and authority viz. my children that is the properties of my Nature be taken away it all goeth against mee I must suffer my selfe to be bereaved 43. * * * Gen. 42.37 But Reuben sayd to his Father If I bring not Benjamin to thee againe then slay my †††2 Sonnes Two Sonnes give him into my hand I will bring him to thee againe that is God Comforteth Nature and sayth Give mee thy formes Qualitie and Condition viz. thy Children into my hand I will but bring them to Joseph that is to Jesus and will give them to thee againe thou shalt loose nothing if I doe not then slay my two sonnes with thee that is slay the first and second Principle 44. Which is even done if Nature be bereaved of its formes and Condition then must cease in the Nature of Man the Kingdome of God in Love and also the Kingdome of God in the might of the fire so very secretly doth the Spirit of God delight to play in the figure of Regeneration which Exposition will seeme strange to Reason but wee know what wee write heere which is anderstood by those of our Society 45. * * * Gen. 42.38 And Jacob sayd my sonne Benjamin shall not goe downe with you for his Brother is dead and he is left alone if any mishap befall him in the way that you travaile yee will bring my Grey hayres with sorrow of heart into the Grave That is Nature is faint when it must enter into the Death of Christ and is affraid of Dying and will by no meanes come to it it excuseth it selfe concerning its heavenly Joseph which it had viz. the heavenly Image which while it cannot comprehend it it sayth it is Dead now when these my formes and qualities of Life in this way shall get mishap againe then must I perish with sorrow of heart and my Life hath an End CHAP. LXX How Jacobs Sonnes went into Aegypt againe because of the Famine to Joseph to buy Corne and take Benjamin with them How Joseph caused them to be brought into his House and to Eate at his Table What is thereby to be understood Vpon the 43 of Genesis NOw this whole Chapter prefigureth to us the most excellent Image Gen. XLIII representing how first the outward Nature in this processe when it shall give up its will thereinto that its Lifes Essences shall goe into Aegypt that is into the Death of Christ is very fearefull timorous abashed and daunted and yet in the End is willing and ready that all its formes and Conditions of Life might enter into the dying of Selfe viz. into the true Aegypt upon divine confidence that it bringeth the will of God with it thereinto 2. And then secondly how the formes and * * * Powers or Faculties Conditions of Life are afrayd before Joseph that is before the Face of God seeing they feele in them an Evill Conscience as Jacâ—bs sonnes were affraid before Joseph for they thought continually God would punish them for Josephs sake at which they trembled 3. And thirdly how God with the formes of the soulish Nature carrieth himselfe first so friendly and first giveth them heavenly bread of his owne substance and yet but in a strange forme as Joseph invited his brethren for Guests and fed them at his Table that they eate and drank plentifully and were merry and afterwards let them goe in Peace but presently after came with a terrible Triall in that he caused his Cup to be layd into Benjamins sack and pursued after them and fetched them back againe all which standeth powerfully in the figure of a repenting sinner shewing how it goeth with him till God in his Love giveth him to know him 4. Moses words follow thus * * * Gen. 43.1 2 3 4 5. This Famine was sore in the Land and when the Corne was spent which they had brought out of Aegypt their father sayd to them goe againe and buy us a little food then Judah answered and sayd The Man obliged and charged us strictly and sayd Yee shall not see my face except your Brother be with you Now if thou wilt send our brother with us then wee will goe downe and buy for thee to Eate but if thou sendest him not wee will not goe downe for the Man hath sayd to us yee shall not see my Face unlesse your brother be with you This figure standeth thus 5. The Soule of Man standeth in Three Principles viz. in the Eternall fires Nature and in the Eternall Lights Nature viz. in the Love-fire which extinguished in Adam for which cause at present the Strife is and thirdly it standeth in Spiritu Mundi in the Spirit of the World in the Kingdome of this world viz. in Mortality and Restoration 6. Therefore now understand us aright thus when the Inward Soulish Ground viz. the Eternall Soule from the Fathers Property of the Word of God turneth back againe and lookes about after its Little Pearle viz. after the Second Principle of the Angelicall worlds property then it will perceive that it was lost in Adam from whence ariseth its Misery and Returne againe and as soone as it returneth againe God giveth his Grace into it againe but unknowne and not understood by it and * * * God he desireth that the Inward fire-soule viz. the Centre of the Eternall Nature should with the voyce of Grace in spoken or inspired in Paradise which was wholly incorporated turne to God againe 7 In which Divine desire this great unquietnesse ariseth in the soule that it thus goeth into Repentance when it seeth that it hath lost its ability neither may nor shall nor can it in any other way againe attaine its first Pearle which is had and come to divine salvation unless it turne with its fires-might wholly againe into the Ground of the incorporated Grace and give it selfe up thereto 8. And now when the outward Mortall Soule viz. the Nature of the third Principle of the Kingdome of this world seeth this then it is afraid as Jacob was of his children and alwayes thinketh they will loose body and Life Goods and Honour and their formes or faculties of Life will be bereaved of their outward Might and Authority which they have in this world 9. And then also the inward fiery soule cannot stirre up its inward Ground viz. the true Benjamin and bring it along with it into Aegypt into the presence of Joseph into Earnest Repentance into the presence of Jesus unlesse the Outward Soule from the Spirit of the world be brought downe and quite tamed and overwhelmed that it also may in the End willingly submit to it that the fiery inward great
bigge as the world is and yet Men will be blinde Enough to those that are Ours 33. And as Jacobs children spake much with their father concerning Benjamin and promised to bring him againe he sayd at last * * * Gen. 43.11 12 13 14. If it must be so let it be so and take of the best fruit of the Country in your Sacks and carry downe a Present to the Man a little Balsam and Honey and Spices and Mirrhe Dates and Almonds take also other Money with you and the Money that was put above in your Sacks againe carry with you it may be it was done by mistake moreover take your brother arise goe againe to the Man and the Almighty God give you Mercy before the Man that he may let your other brother and Benjamin goe but I must be as one quite bereft of his children 34. This now is the figure that is above explained and wee see a very Excellent cleere Type and Image therein shewing that Jacob commanded his sonnes to take with them of the most precious rich and costly fruit of the Land and carry it with them to Joseph in which the Spirit pourtrayeth in the figure how the Christian Church when it seeth it selfe in such Trouble and spirituall Famine hunger and want and now is on the way of Repentance should carry these good fruits with it before God viz. Hope Faith and divine affiance and not wilde fruit as Covetousnesse Selfe-willed Lust and Hypocrisie but a purpose and resolution towards Truth Righteousnesse Chastity Love and Meeknesse 35. Thus must the Old Man take a resolution to goe in such a purpose to Joseph that is to Christ and then hee yeeldeth up all his sonnes for the Journey of this Pilgrimage and sayth Now I am bereaved of all my Sonnes I have nothing more in the desire of fleshly voluptuousnesse I have yeelded them alltogether into the will of God 36. Also wee see in this figure how Jacob commanded them to take with them againe the unrighteous money that they had brought back in their Sacks and restore it againe thus also must a Man who will be or is a Christian put away from him all unrighteous things all that he hath gotten to himselfe by subtilty craft and wrong that he should repay againe or else indeed give it to the Poore 37. For that which he giveth to the needy and miserable that suffer want he giveth to the hungry brethren of Joseph and the heavenly Joseph receiveth it in his hungry brethren and fellow-Members and returneth it to him againe manifold as Josephs Steward gave them againe the Money which they carried home in their Sacks the first time and brought it againe and sayd Peace be to you your fathers God hath bestowed Treasure on you 38. A man must put away all unrighteousnesse from him if he will enter in to the Wedding of Jesus Christ Hypocrisie and flattery in comforting ones selfe avayleth nothing it must be Earnestnes and this is that which keepeth Men back from the wayes of God even their walking upon the wayes of Hypocrisie and flattering themselves whereas they should leave off and forsake unrighteousnesse and Extortion and restore that which is gotten by falshood thus they have cast the Purple Mantle of Christ over the crafty wretch and covered him with the satisfaction and merits onely that the Theefe may live under that Cloake 39. O thou poore Christendome how hath Antichrist deluded thee with this Cloake and Covering O flee away from him it is time The Covering will not avayle any wicked and unrighteous person so long as any is such a one he is the Devills Servant 40. A Christian is a New Creature in the Ground of his Heart his Minde is bent onely to well-doing not to steale Else were Christ by Consequence accounted a Theefe in Man Let but the Mantle of Christ fall off and restore what thou hast stolen and gained and extorted with unrighterusnesse and injury and cast away the old Quarrells strivings and * * * Law-suits Litigations from thy soule and goe naked and empty under the Crosse to which Christ hangeth and looke upon his fresh bleeding wounds and take his bloud into thy hungry soule and then thou wilt be healed and redeemed and released from all want else no comfort of Satisfaction and Merit will helpe thee All true Comfort is but this that a Christian comforteth himselfe that he shall in this Repentance in Christ Jesus obtaine a Gracious God and that shall even be his Comfort that he may not despaire 41. The satisfaction wherewith the unrighteous comforteth himselfe and sayth My works avayle nothing Christ hath done all I can doe nothing and continueth under such Comfort in sinnes that is the Devills fishhooke whereby he catcheth his fish with Christs Mantle 42. Christ had his Purple Mantle on him when he was in his suffering but when he hung on the Crosse he had it no more much lesse in his Resurrection so also should a Man take this Mantle about him onely when he goeth into Christs Suffering and Death in Repentance in Repentance it is onely avaylable and no way else that a soule should wrap it selfe up in it when it is ashamed in its sinnes before the face of God 43. All that is taught and beleeved otherwise is deceipt a fable and Babell All teachers that teach otherwise are but servants and slaves of the Belly and the fishermen and a Deceipt of the world of these let Men beware for he that will be a Teacher must also be a true Christian that so he may also thus live in Christ Else * * * John 10. he is a Theefe and a Murderer that climeth up some other way into the sheepfold of whom Christ speaketh 44. And Moses sayth further Gen. 43.15 16 17. Then they tooke their Present and the double money with them and Benjamin and arose and went into Aegypt and presented themselves before Joseph and when Joseph saw them with Benjamin he sayd to his Steward bring these Men to my House and stay and make ready for they shall eate with mee at Noone and the Man did as Joseph sayd unto him and brought the Men into Josephs house 45. This now signifieth thus that hee that hides himselfe under the Mantle must come forth and bring his unrighteous wrong gotten Goods againe and come before the face of the heavenly Joseph and come naked and empty of his I hood or owne ability and bring the right Benjamin that is in him along with him then Joseph draweth neere him and seeth him and commandeth his Steward viz. the Spirit of Power to bring these Men into his house viz. into his Humanity and then the Lamb of God shall be made ready and these Men or the Lifes Essences of the right soule shall eate at Josephs Table with him at Noone then it is Noone when the high Light of Grace shineth as at Noone or Midday in the soule and heere
thy outward Life and I will nourish thee and provide for thee and all that over which thou art set Come away with all thy Thoughts and works into Egypt that is into lowlinesse and humility to mee that very Land will I give into thee to dwell in that is in Lowliness and humility shall thy dwelling be and there in thy temporall state and condition thou mayst with Temporall Nourishment in temporall Good things dwell by mee your Eyes shall there see my Goodnes and Bounty that I will doe well to you in the Famine of your Earthlinesse 18. For the Land of Goshen signifieth a fatnes of the Blessing of God in this Earthlines and therein your Eyes see and also the Eyes of my brother Benjamin viz. of the inward New Man that I speake to you with my owne Mouth that is Essentially within you For if a Man cometh to the New Birth then Christ speaketh Essentially that is actually or operatively in him and the Eyes of the soule together with the most inward Ground wherein Christ viz. the word is Essentially see and finde the same 19. But the outward five senses cannot in this Earthlinesse wholly comprehend it but they dwell neere by it the inward Eyes see through the outward senses as the Sunne shineth through transparent Glasse and the Glasse remaineth Glasse still so also the outward Nature of this time of the five following deare yeares of the Earthly Essence continue in their right till the soule forsaketh the Body and then at the Last Judgement Day also the right Adamicall Body of the five senses shall come againe to the soule but the Grossenes or Drosse of the Earthly Body hath no more place for all temporall things seperate themselves in Mysterium Magnum into the Great Mysterie out of which they proceeded 20. But that Joseph fell about his Brother Benjamins neck and wept and kissed them all it signifieth this in the figure when Christ in the inward Benjamin viz. in the Image and Substance of the heavenly worlds Substance which faded in Adam is manifested againe then the Holy Name JESUS viz. Gods great Love kisseth the incorporated Ground of Grace and penetrateth or presseth through this Image with his weeping Love viz. with Gods great sweetnesse viz. the Temple of Christ and heerby kisseth the Creaturely Soules Essences and presseth also with the weeping Love through it and then it obtaineth its life againe and speaketh with God in Christ Jesus 21. For in this Speech or voice onely the soule is heard of God for in this Kisse the soule hath its hearing given to it againe so that it heareth and teacheth Gods Word for the Senses or Thoughts of the Soule stand now in the Word of Life and heare what the Lord speaketh in them through Christ out of the inward Ground and that is it that Christ sayd * * * John 8.47 He that is of God heareth Gods Word and to the Pharisees he said Therefore ye heare not for ye are not of God 22. If the present Contending Babell had in it the Kisse of Christ then it would with Josephs Brethren turne to the heavenly Joseph and in great humility and lowlinesse speake with Joseph and would heare Gods Word in Josephs Love and speake humbly with him they would not contend for temporall honour and fat * * * Or Benifices Bellyes and about Dominion and Wast the Land of Goshen in a †††Or Barbarous Heathenish manner 23. O Babell Thy shame and reproach is set in judgement before the Most High thou art that same Antichrist of whom St. Paul hath spoken thou boastest of Gods Word in Teaching and hearing and thy Ground is not of God but from the Tower of Babell thou wilt teach Gods word with the Letter without the living Word in thee but the Sheepe heare not thy voice for it proceedeth not from Josephs Kisse 24. And Moses sayth further * * * Gen. 45.16 17 18 19 20. And the report came into Pharaohs house that Josephs Brethren were come and it pleased Pharaoh well and all his Servants and Pharaoh sayd to Joseph say to thy Brethren doe thus load your Beasts and goe up and when ye come into the Land of Canaan then take your Father and your Families and come to mee and I will give you the Good of the Land of Egypt that ye shall eate the Marrow of the Land and command them to doe thus take you from the Land of Egypt Chariots for your wives and for your children and bring your Father and come and regard not your houshold-stuffe for the Good of the whole Land of Egypt shall be yours The Figure standeth thus 25. When Josephs viz. Christs voice soundeth in the soule then this report presseth into God the Fathers property for the soule in its Nature is from the Eternall Nature in the Word out of the Fathers property of Fire and so is manifest againe in the Father from whom the will had broken off it selfe and he speaketh or inspireth himselfe into its Lifes Essence for it pleaseth him well that the soule is become manifested in Christ and biddeth the soule with all its properties through Josephs viz. Christs Efficiency to come into Paradise againe he giveth it Chariots and all necessaries which Chariots are his Spirit in the Word which bringeth it and giveth it the whole Land of Egypt that is the whole Paradise or Kingdome of Heaven for its owne this the Spirit of God powerfully prefigureth under this History 26. * * * Gen. 45.21 22 23 24. And the Children of Israell did so and Joseph gave them Chariots according to the command of Pharaoh and provision to spend by the way and gave each of them all sumptuous apparell but to Benjamin he gave three hundred peeces of silver and five suits of sumptuous apparell and to his Father he sent besides Ten Asses laden with the choice Good things of the Land of Egypt and ten shee Asses with Corne and Bread and food for his father upon the Way thus he sent his brethren away and they departed and he sayd to them contend not upon the way The Figure standeth thus 27. Christ taketh the provision as also the Chariots viz. the Holy Ghost from the father which he sendeth to his children as Joseph tooke the Chariots and Present from Pharaoh and giveth them provision to spend upon the way of their Pilgrimage viz. his Body and Bloud for meate and drinke 28. The sumptuous apparell which Joseph gave to every one of his brethren signifie the Temple of Christ wherein the Soule feasteth and resteth and Josephs five suits of sumptuous apparell which he gave to his brother Benjamin are the five wounds of Christ wherein the inward Man feasteth in Gods Love but the Three hundred peeces of silver which he gave to Benjamin are the Gifts of the Word out of this great Love wherewith this Benjamin should trade and get increase and gaine much for his Lord
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
Life wherein the Names of the Children of God are Comprised or written 4 And when Man perceiveth him in the power then he speaketh againe into the Word and sayth Heere am I Lord make mee what thou wilt I stand before thee and that same inward Word of God sayth in power I am God the God of thy Father that is it giveth to Man in this Speaking power Divine knowledge so that Man learneth to understand that God worketh in him and what God is 5. But seeing the Body is a dark valley and moreover an unrighteous inclination therefore the Word speaketh into the poore soule thus and sayth Be not affrayd when thou entrest into Egypt viz. into Repentance and goest forth out of the Land of Canaan viz. from the pleasure and voluptuousnesse of the world falshood wickednesse and unrighteousnesse although likely they become thy Enemies and persecute thee yet feare not I will goe along with thee into Egypt that is into thy conversion and Divine Obedience I will help thee to work Repentance and blesse thee in thy Egypt viz. in thy working of Repentance and make thy New Birth grow to a great Tree which shall bring forth much good fruit in the Kingdome of God as he sayd to Jacob I will make thee a great people in Egypt and will bring thee out from thence againe that is thou shalt not remaine as one dead or departed from this world although indeed thou goest into Repentance and forsakest the world in thy minde yet I will bring thee out of Anxiety and trouble againe and leave thee in thy state and condition if it be right and honest which is done thus 6. When Man goeth into this Egypt he must leave all his Land viz. all his temporall pleasure and Lust of the flesh and give up all to God and hold nothing more for his owne but think that it is not his owne but that he is a Minister and servant in it that he should serve God and his fellow Members therein and so regulate his heart as a Pilgrim in his Journey who is no where at home in this world He must with Jacob sit in Josephs that is in the Holy Ghosts Chariott and goe whither soever the same in this Famine will bring him then God goeth in and with him and blesseth him so that he worketh and bringeth forth much divine fruit and his Name becometh very great in the Word of God 7. But God doth not for all that cast him out of his temporall possession he bringeth his Spirit up againe into the Works and Labour of his hands viz. into his worldly state condition and employment that he may serve Gods deeds of Wonder also himselfe and the Members of his body viz. his Neighbours therein Nothing will be taken away from him but only the unrighteousnesse falshood and untruth God maketh him now his servant in his state and condition he may well keepe and take along with him his Cattle and his Goods for his necessity as Jacob did but that which is false and wicked hee must put away 8. And when he doth thus then sayth God Joseph shall lay his hand upon thine Eyes that thou mayest see that is Christ shall with his hand of Grace lay hold on thy sight blinde as to God and lay his hand of the divine Sunne upon thine Eyes and then thou wilt come into divine vision and knowledge in thy selfe so that thy Reason will wonder whence such Light and deepe knowledge cometh to thee 9. * * * Gen. 46.6 7 26 27. Jacob came with Seaventy soules in All with all his children and childrens children of which Sixty six were proceeded out of his Loynes which went with him for Joseph had begotten two sonnes in Egypt 10. This Number Sixty six is a great and Mysticall Number 70 The number of Babell 66 Of the Beast the Whore as also the Number Seaventy which is the Number of the great Babell and the Number Sixty six is the Number of the Beast and of the Whore from which Israell and every childe of God must goe forth 11. This going forth of Israell is a true figure and Image of the last exit and going forth of the children of Israell viz. the right true Christian which shall also goe forth out of this Canaan viz. out of Babell in the * * * Note End of the Beasts and the Whores Number which Signall Starre with the Chariott of Joseph are cleerly appeared 12. For the great Famine in the Time of Jacob wherein is the great hunger and want of heavenly foode is at hand and not onely a hunger of the soule after the bread of heaven but also a great vehement unheard of formerly from the beginning of the world hitherto impression of desire to selfehood viz. to Covetousnesse Extortion and Pride 13. The hunger in the wrath of God after vanity to devoure it is so great that at present the powers of Heaven doe imprint their influence so that all provision and blessing is consumed and the Minde of Man is so hungry after vanity that there is no rest at all upon Earth for this Desire 14. Also the Third Principle viz. the spirit of the world of the Dominion in the fower Elements impresseth with its power from whence all blâ—ssing is consumed and in stead thereof an unsatiable hunger of Covetousnesse is risen up so that the Beast and the Whore together with their worshippers are so hungry after Pride covetousnesse Envy anger unchastity whoredome and beastiall voluptuousnesse and so hard imprinted or impressed in such desire that the Time is already that this Beast together with the Whore must burst to peeces 15. And then Jacobs spirit reviveth and beleeveth that Joseph is a Prince in the Land of Egypt viz. in the Convertion and there will Joseph be manifested to his Brethren and then they must be ashamed of their falshood and wickednes that they have suppressed Joseph and sold him with lying into misery 16. For Josephs face in the Truth shall behold all Israell and Egypt for Israell must goe forth out of Canaan and leave Babell in the Number seaventy but the hunger in Babell sayth I will first fill my sack that I may have provision in the way and knoweth not that Joseph hath given Israell provision for Expences and moreover Chariotts and apparell so that they shall only take their Cattle along with them and leave their dwellings and housholdstuffe behinde 17. The provision for Expences which at present Israell gathereth together in Babell belongeth all to the wrathfull Impression of Gods Anger which shall devour it all when his fire burneth God hath cleerly sent his children provision for Expences beforehand by Joseph they will have fully enough if they doe not Contend upon this way sumptuous apparell is prepared for them that they may be at rest from this disquietnes of the driver 18. But Babell thinketh it is a long time yet Israll must serve mee I will plague
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
a Creation 2. The onely One is the Cause of the Will that causeth the will that it willeth somewhat and though it hath nothing that it can will but only it selfe for a ground and place of its Or I-hood own-selfe It hath nothing that it can apprehend or take hold of but the One it comprehendeth it selfe in Or an I-hood selfe that the will may have somewhat wherein and wherewith it worketh which working would not be a visible substance if it did not goe forth through the willing 3. Therefore now the going forth is a Spirit of the Invisible Will and Substance and a Manifestation of the Abysse through the Ground of the Vnity through which going forth the will of the Abysse reflecteth the Abysse as a Mystery of Omniscience with which going forth the cause and originall of all Seperability of the unity of the Abyssall Will through its own Ground of its comprehended selfehood is understood also the Eternall beginning of Motion and cause of Life which Motion is a perpetuall longing of the will for the will thus discerneth the Unity through the Motion how the Vnity through the Motion of the will standeth in infinite Multiplicity in that manner and way as the Minde is an unity and wellspring or fountaine of thoughts and Or perceptions senses whence such a Deepe of Multiplicity springeth out of that one Minde as are Innumerable 4. By this Three-fold unity we conceive and understand the Essence or Beeing Substance of God viz. By the unity we conceive the one only God By the will the Father And by the impression and compression of the will for a place of selfe viz. by the Eternall somwhat that worketh or wherewith the will worketh wee conceive the Sonne or power of the will and by the going forth wee conceive the Spirit of the will and of the power and by the Reflexion is understood the Wisdome and understanding out of which all wonders and substances have flowen forth and doe Eternally flow forth 5. From the Motion of this invisible working substance out of the flowing forth of the Eternall knowledge is flowen forth the understanding whereby the longing discerneth and bringeth it selfe into a desire of Imagibility Conception Apprehensiō or Thought Imagination in which desire the naturall and Creaturely Ground of Every Life and Substance doth exist wherein the Desire hath comprised and included the flowing forth of the knowledge in properties whence two wills exist viz. one from the Divine Science or knowledge the other from the propriety of Nature wherein the properties have introduced themselves into a selfe-will and imprinted themselves with selfe and their owne will and made themselves rough sharp thorny and hard so that from such properties are proceeded out of the knowledge Opposition and Enmity against such properties as is to be seene by the Or qualities properties of the Devill as also by the crude and indigested Earth Stones and other Creatures how the properties have turned themselves away from the unity and are proceeded into an impression for which cause in the time of this world they must endure the Curse viz. the fleeing or withdrawing of the divine will and must stand in this impression till the Day of Restoration 6. Seeing then the Minde of Man is especially to be considered by us which is an Image or Resemblance of the Reflexion of Divine knowledge as a Reflexion of the Divine and Naturall understanding wherein lyeth the Ground of all Substances in the One and manifesteth and maketh it selfe distinct with the going forth of the will from the Minde so that we cleerely perceive that the Minde is a wellspring to Good and Evill and the Scripture intimateth thus much to us that the Fall and perdition is arisen from the desire to the selfe of the properties therefore it is most highly necessary for us to learne to understand how wee may come againe out from the assumed selfehood wherein wee have paine necessity and Torment into the unity viz. into the Ground and fountaine of the Minde wherein the Minde may rest in its Eternall Ground 7. No thing can rest in it selfe except it goe againe into that One out of which it is proceeded The Minde hath turned it selfe away from the unity into selfe-desire of perception to try the seperability or variety of the properties whereby seperability and opposition is arisen in it which now rule the Minde and it cannot be released from that unlesse it forsake it selfe in the desire of the properties and plunge it selfe againe into the meerest stillnes and desire to be silent to its willing so that the will demerse bath and steepe it selfe beyond all sense and Imagination into the Eternall will of the Abysse out of which it is arisen in the beginning ex Mysterio Magno from the Great Mystery that it will no more in it selfe but what God willeth through it and then it is in the deepest Ground of the unity and if then it can but a little while stand therein without moving of selfe-desire then the will of the Abysse speaketh into it from the Divine Motion and apprehendeth its resigned will as its owne into it selfe and bringeth into it the Ens of the Eternall incomprehensibility of the place or Citty of God viz. the Essentiall Substantiall One 8. And now as the will of the Eternall Deity goeth forth Eternally through the Eternall Spirit maketh a Reflexion of the Abysse so also the resigned will of the Minde is alwayes together brought forth and Enlightened with the divine incomprehensibility with Gods will and thus the humane Minde ruleth in the will of God in divine skill and knowledge through and above all things concerning which Moses sayth Gen. 1.26 he should rule over all the Creatures of the world as Gods Spirit goeth through all things and proveth all things so may the Enlightened Minde also rule over and through all the properties of the Naturall Life and overpower the properties and bring the highest perception out of the divine knowledge into Reason as Saint Paul sayth 1 Cor. 2.10 The Spirit searcheth all things even the Dephs of the Deity and with this introduction of the divine will Man is againe united with God and new-borne in the Minde and beginneth to die to selfe of false and wicked desire and to be borne with new power and vertue 9. And so then selfe cleaveth to him in the flesh but with the Minde his conversation is in God and in the old Man a New spirituall Man of divine thoughts will and senses is borne who dayly killeth the Lusts of the Flesh and through divine power maketh the world viz. the outward Life Heaven and maketh Heaven viz. the inward spirituall world to be the visible world so that God becometh Man and Man God till the Tree cometh to its highest pitch and hath borne its fruit ex Mysterio Magno out of the Great Mystery out of the Divine Science and then the outward shell and husk falleth off
the head-spring of the false minde but if it perceiveth Light in it self then is it the spring and ground of the sensible mind and the right root of fire as appeareth in number 3. downwards The fourth Form numb 4. is the Fire of the Eternal Nature understand spiritual Life-fire and that existeth from a continual conjunction or conjoyning of Hardness and Motion Understand that thence ariseth the Painfulness but the Splendor existeth from the Delight of the Free-will where the Unity of the Delight good pleasure is acuated in the properties then like a flash of lightning it shineth through the continued Conjunction of the great meekness of the Unity and the Fierceness and Motion of the three first Properties for then it is in the Essence of the Conjunction as if Steel and Stone were rubb'd together whence the flash ariseth Such a Flash is the true Natural Life of the Eternal for it is the Revelation of Divine Motion and hath the properties of Nature and also the Revelation of the Unity of Gods effluence in it self Now which of these two getteth predominancy in that standeth the Life The splendor of the Fire is the Light from the effluence of Gods Unity and the Essence of the Fire is the out-flown will which hath brought it self with the desire into such Properties Thus in the out-flown firy will we understand Angels and Souls and in the sensible sharpned Lights power from the Unitie we understand the Spirit wherein God is revealed and understood in the spiritual essence and in the Fire two Kingdomes separate themselves as the Kingdom of Glory from the efflux of Gods Unity and the Kingdom of the properties of Nature and yet these two Kingdoms dwell in one another as one The Kingdom of Nature is in it self that great Eternal Darkness but the Light is the Kingdom of God of which S John saith The Light shineth in darkness but the darkness comprehendeth it not As day and night dwell in one another and yet the one is not the other Thus from the Fires own propertie comes the painful life if it break it self off from the Eternal Light and doth as in the propertie of selfhood enter the object then is it only fantastick and foolish even such as the Devills were and the Souls of the Damned are as appears Numb 4. downwards In the fift Propertie of Nature is the second Principle with its foundation understood as the Essence of the Unity in the Light-power where in the out-flown Unity is a fire-flaming-love understood whence existeth the true understanding-Spirit with the five Senses The first three Forms are only the property to Life and the fourth is the Life it self but the fift is the true Spirit When the fift property is revealed out of the Fire then she dwelleth in all the rest and changeth them all into her sweet love that no more painfulness nor Enmity is discerned but even as the day changeth the night In the first 4. Properties is that life like the Devills but when the Lights-power as the second Principle is revealed in the property then is it an Angel liveth in divine power holiness as appeareth in the Num. 5. downwards The sixt Property is the Understanding as the Sound where the properties in the Light stand all in an equality then they rejoyce and the power of the five Senses is manifest and all the properties rejoyce in one another and thus the love of the Unity leadeth it self into working willing sensibility finding and (n) Highness Pochkeit celsitude Thus is there a contrary in the Eternal Nature that the Properties existing therein the love is known and that there might be something to be beloved wherein the Eternal Love of Gods Unity may work and God may be praised For if the properties of life be penetrated with the Divine love-flame then they praise the great love of God yield themselves all again into the Unity of God Such rejoycing knowledge could not be revealed in the Unity did not the Eternal will bring it self into painfull moving properties The Seaventh Property is that Essence wherein all the other are essential wherein they all act as the Soul doth in the Body wherein the Natural Essential Eternal Wisdom of God as the Mysterium Magnum is understood out of which the visible World with its Essence and Creatures did arise Thus by this Table is understood the hidden Spiritual world as the Eternal manifestation of God from whence the Angels and Souls of Men received their existence therefore may they turn themselves to evill or good for both lie in their Center This Spiritual world is no other than Gods revealed Word and hath its being from Eternity to Eternity for therein is Heaven and Hell understood III. TABLE The seven Properties of the visible World or external Nature MACROCOSMUS In this Table is signified how the hidden Spiritual Eternal Word as the Mysterium magnum by the motion of Gods Word issued forth and became visible manifest and Material And how the inward Powers through Gods working have comprehended and fashioned themselves how good and bad in every thing is to be understood and yet there was no evill in Mysterium magnum but existed through the sensibility and assumption of self-desire Here also is shewed what in the working issued forth from every property and which have the predominancy according to which every thing is formed and governed 1 Ground 2 of 3 Nature 4 Pure 5 Element 6 Para 7 dise Cold Earth Snow Original of Air Fire of Essence Heaven Light of Nature Starrs Water Saturn Mercury the planet Mars Sol Venus Soft Jupiter Luna Sal Mercury thunder Sulphur Flash Sal-niter Oyl Power Body Black Gray Mixt-colours Red Yellow Green and white within Blew White without within Red and Green Melancholy Collerick Sanguin Phlegmatick Grossness of Stone Metal Stone Rust Growing Pearls Jewels Menstruum Lead Quick silver Iron Stâ—el Gold Copper Tinn Silver Bone Wood Herbs Resin Tincture in the Earth Sweet Bitter Grass Sour Poyson Woes Opening Healing Srenâ—thning Flesh Stopping Smelling Feeling Seeing Tasting Hearing Loathing of Nature Dying Lying Wrath War Richess Noble Reason Own possession Lord Craft Force Justiâ—e Faithfull Truth Simplicitie Stealing Deceiving Losing Finding Earthly Love being friendly Lightminded Obstinate Sad Confounded Senses Careless Constant Pure Joâ—full Ignorant Earthly Beast'y Evill Heavenly Modest Sensible Low olfe Fox Dogg Lyon Bird Ape Great Beasts Worms Venemous Wormes Evill Beasts Good Beasts Flying Beasts Tame Beasts Fish An Explanation of the third Table MACROCOSMUS IN this Table is understood how the hidden spiritual world hath made it self visible and with its own breathing forth hath made it (a) Gegenwurff an object where the Eternal Principles are out-flown and the powers therein became co-material For the External Nature is no other than an efflux or object of the Eternal Nature The 4. Elements exist from the first 4 Properties of the Eternal Nature as the Earth and
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
Ark but its spirit remaineth onely upon the Earth feeding upon the fat grasse upon the Riches Honour and beauty of this world and so it stayeth onely in Selfehood and returns not to the Ark it indeed maketh devout shews of holinesse to God and giveth good words but the man with its Senses and Reason will not forsake the world and return again to the Ark. They build themselves stately Pallaces without the Ark for the pleasure of the flesh and are very zealous and devout in hypocrisie without the Ark they will be accounted children by an externall Imputation of Grace and Adoption but they will not enter into the Ark but they say Christ is in the Ark he hath purchased and paid all we need onely to comfort our Selves therewith he will bring us in well enough 46. The other Party saith they have Christ in their Works of hypocrisie they take the Ark along with them when they fly out in their fleshly Pleasure all these remain without the Ark in this World and return not to the Ark. This the Third Dove denotes for the Antichristian Kingdome walketh demurely in the shape of a Dove and as a sheep but it is onely a figure and darksome shaddow of Christs Kingdome which consists in the Spirit in Power and is really in the Ark. CHAP. XXXIII Of the beginning of the Second Monarchy and of the Covenant of God with Noah and all creatures ANd Moses saith Then God spake with Noah Gen. VIII 16 c. to the end and commanded him to goe forth with Every living thing Each with its Kinde but Noah builded an Altar unto the Lord and took of every clean Beast ond of every clean Fowle and offered burnt-Offrings upon the Altar and the Lord Smelled a sweet Savour and said in his heart I will not henceforth curse the Earth any more for mans Sake for the Imagination of mans heart is evill even from his youth and I will not any more smite every living thing as I have done while the earth remaineth Seed-time and Harvest cold and heat Summer and winter Day and night shall not cease Moses saith that God smelled a Sweet Savour and Said in his Heart he would not again curse the Earth or smite every living creature any more for mans sake This is a figure or mysticall Type as is before mentioned in the Offring of Abel 2. For his Heart is the word in the Covenant which took the Prayer and will-spirit of Noah through the holy fire in the Offring and brought it in the word to Substance and withall smelled in the Divine Power the humanity of Christ who was to Resigne himselfe in the Covenant into the Word of Power that is it desired to have the humanity in his Power and vertue as a pleasant Savour and from this Smell or sweet savour of holy Rest in the Paradisicall property the Spirit of God declared that he would not again destroy Man and the Creatures any more so long as the Earth should endure these Creatures should also continue 3. For Noah offred all manner of clean beasts and fowle and the Spirit saith that he Smelled herein a sweet savour of rest now he doth not mean that he took pleasure in the Smell or Savour of the offring for all Beasts are in his Power and are continually before him but he spake it in reference to the hidden offring in the Covenant which the inward world in the creatures did smell which hereafter would deliver them by its own peculiar * * * That is the inward centrall fire w ch shall purge the floor and cristalize the Earth into transparent Gold Offring from the abomination of vanity and set their figure into the holy wisdome viz. into the spirituall world 4. When Noah offered then the Lord that is God manifested in the Offring by the unmanifest holy Name JEHOVAH through JESVS did Smell the holy disappeared humanity in Adam that is he did tast in the Lubet or good pleasure of his wisdome how the same should be again manifest in the holy Name Jesus And then he blessed Noah and his Children and said Be fruitfull and multiply and replenish the earth and the fear and dread of you be upon every Beast of the Earth Gen. IX 1 2 3. and upon every Fowle of the air Even upon all that creepeth upon the Earth and upon all the Fishes of the Sea into your hands they are all delivered Every living thing shall be meat for you Even as the green Hearb I have given you all things but the flesh * * * Or which yet liveth in the blood with the life thereof that is with the blood thereof you shall not eat for I will require the blood of your lives of every Beast will I require the same and at the hand of every man will I require the life of man being that he is his brother and whosoever sheddeth mans blood by man shall his blood be shed for God created man in his owne image And you be yee fruitfull and multiply and be industrious upon the earth that you may increase abundantly 5. When God blessed Noah through the Offring proceeding from the Covenant and bad them be fruitfull he gave them againe the whole world withall its Hosts in possession all whatsoever liveth and moveth should be Subservient to them and be their owne and he gave it them all in common he made there no difference between Noah and his children no * * * Master Lord nor servant but he made them all alike none noble or ignoble but like as many branches and twiggs grow out of one Tree and yet all together are but one onely Tree so also he established the humane Tree upon the Earth and gave them all beasts fishes and fowles in common with no distinction restriction or prohibition save onely that they should not eat their life in the blood least they should become monstrous in their life * * * Or with the Eating the life of the Bâ—asts with the bestiall life 6. God Commanded them to rule over all the Beasts and Creatures but in this place he gave them no peculiar Domination or ruling Power over one another for all Domination Lordly rule and authority whereby one man ruleth over another doth arise out of Ararat that is from or through the Order of nature according to its properties according to the Constellations and outward Dominion of the Princes under the Constellations or Astrum 7. The true Image of God hath no other Dominion in its members then the Body hath in its members or the Tree in its branches but the beastiall Image from the Stars and four Elements maketh it selfe a Dominion and Government according to its mother whence it taketh its rise and wherein it liveth 8. Also all Lawes and externall Ordinances which God hath appointed man doe all belong unto the Order of nature viz. unto the expressed formed Word the same God hath given man
for the Sensuall intelligible tongue was compacted according to the multiplicity of the properties 15. And thus the wrath of the eternall nature and also the Prince who dwells therein viz. the Devill in his Legions doth satiate and recreate it selfe in the strife and contention of man in the compacted word of the tongues and thus the Antichrist who is the Towre of Babel viz. the Selfe-will of the Ham-like man domineereth in the Temple of God and there hath set himselfe up in the place of the Holy spirit 16. For the Temple of God is the formed word of the humane Languages and tongues in mans understanding as it is written * * * Rom. X. 8 the word is nigh thee namely in thy mouth and Heart and the Seat and habitation of the opposite adverse Devill is the monstrous property out of the darke world 17. In this formed word of divine understanding the Antichrist viz. the will of Self out of the properties of nature hath set up and established himselfe and pranketh and set forth himselfe with his property of nature as if he were God and yet he is the condemned accursed Son chosen to death which cannot inherit the Kingdome of God for he was not made a creature out of Gods will but out of the will of Selfe as the Devill who was an Angel yet became a Devill from the will of the dark world which advanced it self in him 18. The like also we are to understand concerning the Antichristian babilonicall Beast of Reasons self will which termeth it selfe divine and is onely a monster of the true man which died in Adam to the holy Image of Gods spirituall world and shall and must be borne anew in the word which did again manifest it selfe in the humane property in Christ or else it cannot see the Holy word viz. the unformed Divine word of power 19. This same holy word must again enter into the Compacted Sensuall tongue and bruise the same so that the whole and perfect understanding of all tongues may be again manifest in one as Christ said of the Corner-Stone that it should be * * * Rom 9.33 1 Pet. 2.8 a Rock of offence upon whomsoever it should fall him it should bruise 20. Thus understand us now what the Antichrist or the babilonicall Whore with the Dragon Beast is as may be seen in the Revelation Every man which is not born again of God hath the marke of the Beast and the false whore in him 21. The Beast is the Animall naturall earthly Ham-like man who is from the Limus of the Earth according to the Earths grossenesse and malignant Malice which ariseth out of the dark world and standeth in the Curse of God This beast did arise in Adam and Eve when they did Imagine after evill and good and came into its selfe-fulnesse away from the divine power and will and is before God onely as a beast This beast the Devill hath infected with his desire and made it wholly monstrous and insinuated his desire thereinto so that it onely lusteth after vanity as a Cow doth after Grasse 22. But the whore of the Beast is the poor Soule captivated in vanity which soule had its rise in the formed word of the three Principles which was Gods Image but now by the Lust of the beast it hath begotten to it selfe an own selfe-will which is departed from God into selfehood as a self-willed self-born creature which doth what it pleaseth and not what Gods Spirit willeth this selfe-will revoulted and apostatized from God is the whore of the beast which whoreth with its self in the Pride of selfehood 23. But now the poore captive soule lyeth in this Grosse beast and is captivated in its owne selfe-borne will viz. in the whore and longeth after God from whom it proceeded and was inspired into the created Image and looketh about on all sides where its true native Home of Rest should be and it findeth that it is cloathed and covered with this whore and then it bringeth its desire into this whores will and seeketh the place of God for Rest and then the whores will taketh the poore captivated soules desire into it selfe and thereby doth exalt and set up it selfe it perswades it selfe that it in the soules desire is the fair child of God which shall possesse Heaven and gives out that it is holy and sets forth it selfe as a God which men must honour and adore 24. And being this Bastard viz. the false will of selfehood cannot see or behold the place of God either what or where God is then the false will goeth on in the way of its property and betakes it selfe unto and appropriates to it selfe the manifested Word of the Letter viz. the formed voice of Gods children who spake from the Living word and setteth its contrived forme of its owne conceived Ens into the Literall word and cloathes it selfe externally with the literall word standeth forth with boldnesse and selfe-achieved confidence and saith here is the place of God here is heaven here is God manifest but it is onely a Bastard and is predestinated to Condemnation for God hath not created it Note Predestination but it was born and brought forth out of the Lust of the Soule when it did turne its face from God into the Centre and would taste and prove evill and good 25. This Harlots Bratt sitteth upon the beastiall monstrous man and rideth upon him as upon its horse and is halfe Devill and halfe brute Beast which shall and must dye or else the soule will not be redeemed so as to see the face of God again 26. This whore hath taken its power and understanding out of nature viz. out of the Compaction of Evill and Good that is out of the dark and outward world and hath swallowed up or avalled the pretious Image of God in it selfe which after God was created out of the heavenly Ens. 27. Here is the Swinheard as Christ said who had consumed his fathers inheritance with the Swine he meaneth the poor Soule which hath devoured spent and consumed its heavenly Goods in the heavenly Ens with this whore of the evill Self-devillish will so that it standeth in Gods sight as a tattered patched Swineheard and keepeth the fruit of the evill whore viz. of the Devills fatted swine upon the Earth which are the wicked ones in their fruits 28. Thus we understand what the Antichristian babilonicall whore in man is which hath arisen out of the divided properties viz. out of Adam in whom the properties departed out of their mutuall and Equall Accord each into its owne desire and lust to Selfenesse whereby Adam became earthly and mortall out of whom afterwards the Tree of the multiplicity of tongues and speeches did arise out of one onely tongue 29. Now know this that the multitudes or variety of Faiths are generated out of the divided Tongues so that almost every Nation hath brought it selfe into sundry severall and peculiar