according the annoying hatefull Source and anxious Property in the darknesse and this we are thus to understand 12. Each Spirit desireth Essence after its likenesse now there proceedeth forth no more save one Spirit from the fire which is a Spirituall understanding that is the manifestation of the Vnderstanding of the Abysse or God which doth re-conceive it selfe in the Love-desire and formeth it selfe in the properties of the Powers and this mutuall enter-course Consent and intimate entire assimulation one with another is the pleasant taste of Love 13. But the Conceived in the Love-desire where the desire doth againe Coagulate the Powers and introduce them into Formes viz. into a substantiall Spirit where the powers are able manifestly to move and Act that I say is now the naturall and creaturall understanding which was in the word as John 1. in him was the life and that life was the light of men 14. This harmony of hearing seeing feeling tasting and smelling is the true intellective life for when one power entreth into another then they embrace each other in the Sound and when they penetrate each other they mutually awaken and know each other and in this knowledge consists the true understanding which is innumerable immense and Abyssall according to the nature of the Eternall Wisdome viz. of the ONE which is ALL. 15. Therefore one onely will if it hath divine light in it may draw out of this fountaine and behold the infinitenesse from which Contemplation this Pen hath written 16. Now there belong unto the manifest life or Sound of the Powers hardnesse and softnesse thicknesse and thinnesse and a motion for without motion all is Still and yet there can be no cleare Sound without the fires Essence for the fire first maketh the Sound in the hardnesse and softnesse 17. Also there could be no Sound without a Conception and therefore all formes belong unto the Sound 1. The desire maketh hardnesse 2. The Compunction moveth 3. the Anguish doth amasse it into an Essence for distinction 4. The fire changeth in its Devoration the grossenesse of the first amassed Essence into a Spirit or Sound 5. Which the desire doth againe receive in its Softnesse and meeknesse and formeth it to a voice tone or expresse according to the Powers 6. And the Conceived or formed is the vitall Sound or distinct understanding or the articulate knowledge of all Sounds voices powers colours and vertues in Nature and Creature 18. This is now the Manifested Word which in it selfe is onely One Power wherein all Powers are Contained but thus it manifesteth it selfe through the Eternall and Temporall Nature and puts forth it selfe in Formes for its expression for the formed word hath the like Might in it as to re-produce its likenesse viz. such a being as the birth of the Spirit is 19. In the light of God which is called the Kingdome of Heaven the Sound is wholly soft pleasant Lovely pure and thin yea as a stillnesse in reference to our outward grosse shrillnesse in our pronouncing Speaking Sounding Singing and chanting as if the minde did play and melodize in a Kingdome of joy within it selfe and did heare in a most entire inward manner such a sweet pleasing Melody and tune and yet outwardly did neither heare or understand it for in the Essence of the light all is Subtile in manner as the Thoughts doe play and make mutuall melody in one another and yet there is a reall intelligible distinct Sound and Speech used and heard by the Angells in the Kingdome of glory but according to their worlds Property for where the Sound is grosse harsh and shrill there it is strong in the darke impression and there the fire is vehement and burning as we men after the Fall of Adam have so awaked and enkindled the fire of the darke world in our Vitall Essence that our vitall Sound is grosse and Beast-like resembling the Abysse and the like is to be understood of the Sound in the darknesse for as the generation of the word is in its manifestation in the light in the holy Power so also in the darknesse but altogether rigorous harsh hard and grosse that which giveth a pleasing Sound and lovely tune in the light that maketh in the darknesse a dulsome harsh Hideous noise devoid of any true sound and this proceeds from the Essence of the Astringent hard Compunctive Anxious Generation viz. from the Originall of the coldnesse or cold fires Source CHAP. VI. Of the Essence of Corporallity The Seventh Forme of Nature ☽ Luna and ♄ Saturnus Beginning End 1. WE acknowledge that God in his owne Essence is no Essence but onely the Alone Power or the q q q Or Originall understanding to the Essence viz. an unsearchable Eternall will wherein all things are couched and the same is ALL and yet is onely ONE but yet desireth to manifest it selfe and introduce it selfe into a spirituall Essence which is effected in the Power of the light through the fire in the Love-desire 2. But yet the true divine Essence understand Essence and not the Spirit of God is nothing else but the understanding manifested or the formation of the Powers and it consists in the desire that is in the Love-desire where one power doth experimentally and knowingly taste smell feele see heare another in the Essence and Source of the Property whence the great ardent Longing desire ariseth in these Properties the manifested God is understood as in a fiery flame of Love-desire wherein there is a meere pleasing taste sweet-breathing smell ravishing melody Lovely and delightfull Seeing Smiling and friendly Aspect a gracious delight pleasure or feeling and yet it is onely a spirituall Essence where the Powers onely which have introduced themselves through the Impression into property and manifested themselves through the fire in the light doe mutually as in a Love-play wrestle with and in one another like a pleasant Song or pregnant harmony or Kingdome of joy this is now the Spirituall Essence of God manifested and how the Powerfull All-essentiall word doth manifest it selfe in its owne Peculiar generation wherein the melodious Play of the divine wisdome is understood 3. But if we would speake of the heavenly or divine Essentiality wherein the divine powers doe introduce themselves againe into formings more externally then we must say that the powers of the formed and manifested Word doe againe in their Love-desire introduce themselves into an Externall Essence according to the property of all the Powers wherein they as in a mansion may Act their Love-play and so have somewhat wherewith and wherein mutually to play and melodize one with another in their wrestling sport of Love and this is thus to be understood 4. As a Minerall Power lieth in the earth and is enkindled by the Sun whereby it beginneth to stir and spring and becomes desirous of the powers of the Sun and attracts them into it but in this longing desire it doth amasse it selfe and forme
he receiveth an Eteernall beginning in the will with the wills owne Conception 8. Now the will speaketh forth it selfe by the Conception out of it selfe as a Spiration or manifestation and this Egresse from the will in the Speaking or Spiration is the Spirit of the Deity or the third Person as the ancients have called it 9. And the Spirate is the wisdome viz. the Power of the Colours and the Vertue of the will which it Eternally conceiveth to a Lifes-Center or Heart for its habitation and doth again Eternally speake it forth out of the Conception as from its owne Eternall forme and yet eternally conceiveth or Comprehends it for his Hearts Centre 10. Thus the Conception of the will viz. of the Father is from Eternity to Eternity which conceiveth his Speaking Word from Eternity and speaks it forth from Eternity to Eternity the Speaking is the mouth of the wills manifestation and the Egress from the Speaking or Generation is the Spirit of the Formed Word and that which is spoken forth is the Power Colours and Vertue of the Deity viz. the Wisdome 11. Heere we cannot say with any ground that God is three Persons but he is threefold in his Eternall Generation he begetteth himselfe in Trinity and yet there is but onely one Essence and Generation to be understood in this Eternall Generation neither Father Son nor Spirit but the onely Eternall Life or Good 12. The Trinity is first rightly understood in his Eternall Manifestation where he manifesteth himselfe through the Eternall Nature through the Fire in the light 13. Where we understand three properties in one onely Essence viz. the Father with the fire-world and the Son with the Love-desire in the light viz. with the light-world or with the great Meeknesse in the fire and the holy Spirit with the moving life in the Tincture in the oyly and watry life and Dominion who is manifest in the fire and light viz. according to the Property of the free Lubet that is the Divine property he is manifest in a great fiery flame of light and Love and then according to the property of the darke fire-world in a wrathfull painefull Sourcive property and yet he is the onely one in the light he is the Love-fire-flame and in the enkindled fire in nature he is a Consuming fire according to which God is called a Consuming fire and in the darke wrathfull Source he is an angry zealous avenger in which property the Spirits of the darke world consist 14. The Father is onely called an holy God in the Son that is in the power of the light in the divine Kingdome of joy viz. in the great meeknesse and Love for that is his proper manifestation wherein he is called God in the fire he is called an angry God but in the light or Love-fire he is called the holy God and in the darke nature he is not called God 15. We must make distinction each world hath its Principle and Dominion indeed All is from one Eternall Originall but it severizeth it selfe into a twofold Source a Similitude whereof we have in the fire and light where the fire is painefull and Consuming and the light meeke and Giving and yet the one were a nothing without the other 16. The fire receiveth its Originall in nature but the light hath its Originall from the free Lubet viz. from the Powers of the Deity the will of God doth therefore introduce it selfe into a fire that he might manifest the light and the powers and introduce them into Essence 17. Albeit I have written heere of the formes of nature understand the etetnall nature yet it must not be understood as if the Deity were circumscribed or limited his wisdome and Power in divine property is devoid of limit or measure innumerable infinite and unspeakable I write onely of the properties how God hath manifested himselfe through the internall and externall nature which are the chiefest formes of his manifestation 18. These seven Properties are to be found in all things and he is void of understanding that denyeth it these seven properties make in the internall world the holy Element viz. the holy naturall life and motion but this onely Element severizeth it selfe in this externall world into foure manifest properties viz. into foure Elements and yet it is but one onely but divides it selfe into foure head-Springs viz. into fire aire water and earth 19. From the fire ariseth the aire and from the aire the water and from the water the earth or a Substance which is earthly and they are onely the manifestation of the one internall Element and are in t t t Or before respect to the internall as an enkindled smoake or vaprous steame so also the whole u u u Or Constellations Astrum is nothing else but Powers breathed forth from the inward fiery darke and light world from the Great Minde of Divine Manifestation and is onely a formed Modell or Platforme wherein the great minde of divine Manifestation beholds it selfe in a time and playeth with it selfe CHAP. VIII Of the Creation of Angells and their Dominion 1. THe Creation of Angells had a beginning but the Powers out of which they are created never had any beginning but were concomitant in the birth of the Eternall beginning not that x x x Viz. The Powers they are the holy Trinity or in the same but they were conceived of the desire of divine manifestation out of the Eternall darke fiery and light-nature out of the Manifested Word and introduced into creaturely formes and shapes 2. God who is a Spirit hath by and through his manifestation introduced himselfe into distinct Spirits which are the voices of his Eternall pregnant harmony in the Manifested Word of his Great Kingdome of joy they are Gods Instrument in which the Spirit of God melodizeth in his Kingdome of joy they are the flames of fire and light but in a living understanding Dominion 3. For the Powers of the Deity are in them in like manner as they are in men as John saith Chap. 1. the life of men was in the word so also the life of the angells was in the word from Eternity for Matth. 22. ver 30. it s written in the Resurrection they understand men are as the Angells of God in Heaven 4. And as we understand principall-formes in the divine manifestation through the Eternall nature so likewise we are to understand Arch-angells or Angelicall Principalities with many legions but especially in three Hierarchies according to the property of the holy Trinity and also the three Principles as cannot be denyed 5. As 1. One Hierarchy is to be understood according to the darke world with the Kingdome of Lucifer who hath plunged himselfe thereinto and the other is understood with the light fiery and darke world and the third is understood with the Mystery of the outward world wherewith the internall hath made it selfe manifest 6. Each Hierarchy hath its princely dominion and Order
viz. they in the darke world in Gods wrath and those in the holy world in Gods Love and they which are in the outward world in Gods great wonders both according to Love and Anger 7. They which are in the darke world beare the Name or the names of the great Anger of God according to the Properties of the Eternall nature in the wrath and they which are in the light beare the names of the holy God viz. of the divine Powers and they which are in the creation of the wonders of the outward world beare the names of the manifested powers of the outward world viz of the Planets Stars and foure Elements 8. They which are in the darke world domineere in the nature of the manifested wrath viz. in the properties of Gods Anger and have their Princely Dominions therein and they which are in the holy world rule in the Powers of the Triumphant world viz. in the great holy Kingdome of joy in the wonders of the holy wisdome and they which are in the outward world reigne over the Powers of the Stars and foure Elements and have also their Princely Dominion over the world and their Kingdomes and Principalities for defence against the destroyer in the wrath 9. Each Country hath its Princely Angel-Protectour with its Legions also there are Angells over the foure Elements over the fire and over the aire over the water and over the Earth and they are altogether only ministring Spirits of the Great God sent forth for the Service of those which shall obtaine Salvation as it s written the Angell of the Lord encampeth about them that feare him they are the officers and Servants of God in his Dominion who are active and full of motion 10. For God never moveth himselfe save onely in himselfe but seeing his manifestation of the Eternall and Externall Nature is in Combate thereupon the Spirits of the darke world are against the Spirits of the holy world but especially against man who is manifest both in good and evill God hath set the one against the other that his Glory might be manifest both in his Love and in his Anger 11. For as we men have Dominions upon the Earth so likewise the Superiour Hosts under the y y y Or Starry Skie Astrum have their Dominions so also the oyly Spirits in the Element Aire the whole Deep between the Stars and the earth is inhabited and not void and empty Each Dominion hath its owne Principle which seemes somewhat ridiculous to us men because we see them not with our Eyes not considering that our eyes are not of their Essence and property so that we are neither able to see nor perceive them for we live not in their Principle therefore we cannot see them 12. As in the Divine Manifestation of the Divine Powers one Degree orderly proceedeth forth from another even unto the most externall manifestation the like also is to be understood of the Angells or Spirits they are not all holy which dwell in the Elements for as the wrath of the Eternall Nature is manifest in the darke world so likewise in the outward world in its property 13. Also the Spirits of the externall world are not all Eternall but some are onely z z z Having a beginning and an end Temporall inchoative which take their Originall naturally in the Spirit of the externall world and passe away through nature and onely their shadow remaines as of all other Beasts upon the Earth 14. Whatsoever reacheth not the holy Element and the Eternall fire-world that is devoid of an Eternall life for it ariseth out of time and that which proceedeth out of Time is consumed and eaten up of Time except it hath an a a a Eternall being essence property life or Principle Eternall in its Temporall that the Eternall doth uphold the Temporall 15. For the Eternall dwelleth not in time and albeit it be cloathed with the Essence of time yet the Eternall dwelleth in the Eternall in it selfe and the Temporall in the Temporall as it is to be understood with the Soule and Body of man where the Soule is from the Eternall and the externall body from time and yet there is an Eternall in the Temporall body which verily disappeared in Adam as to the Eternall light which must be borne againe through Christ. 16. And we are not to understand that the holy Angells dwell onely above the Stars without the place of this world as reason which understands nothing of God phancieth indeed they dwell without the Dominion and Source of this world but in the place of this world albeit there is no place in the Eternity the place of this world and also the place without this world is all one unto them 17. For the beginning of the Source viz. of the foure Elements together with the b b b Or Planetick Orbe Astrum maketh onely one place there is no place in the internall but All wholly entire whatsoever is above the Stars without this world that is likewise internally without the foure Elements in the place of this world else God were divided 18. The Angelicall world is in the lieu or place of this world internally and this same worlds Abysse is the Great darknesse where the Devills have their Dominion which also is not confined or shut up in any place for the Eternity is also their place where there is no Bysse onely the Essence and property of their world is the Bysse of their habitation as the foure Elements are the habitation of our externall humanity they have also in the darknesse an Element according to the darke worlds property else God were divided in his wrath for where ever I can say here is God in his Love even there I can also say that God is in his Anger onely a Principle Severs it 19. Like as we men see not the Angells and Devills with our eyes and yet they are about us and among us the reason is because they dwell not in the Source and Dominion of our world neither have they the property of the externall world on them but each Spirit is cloathed with his owne worlds Property wherein it dwelleth 20. The beginning of each worlds Source is that limit which divides one world from the view and ken of the other for the Devills are a nothing in the heavenly Source for they have not its Source in them and albeit they have it yet it is unto them as if it were shut up in death like as an iron that is red hot so long as the fire pierceth it its fire and when the fire goeth out it s a darke iron the like is to be understood concerning the Spirits 21. So likewise the Angells are a nothing in the darknesse they are verily in it but they neither see nor feele it that which is a paine to the Devills that same is a joy to the Angells in their Source and so what is pleasing and delightfull to the Devills that
the Angels cannot abide there is a great Gulfe between them that is a whole birth 22. For what else is able to sever the light from the darknesse save onely a birth of Sight or light the light dwelleth in the darknesse and the darkenesse comprehendeth it not John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world and the darkenesse comprehends it not but when the light of the Sun withdraweth then the darknesse is manifest Heere is no other Gulfe between them save onely a birth 23. Thus we are likewise to conceive of the Eternall light of God and the Eternall darknesse of Gods Anger there is but one onely ground of All and that is the Manifested God but it is severed into sundry Principles and properties for the Scripture saith that the holy is unto God a good Savour to life understand to the holy divine life viz. in the Power of the light and the wicked is unto God a good savour to death that is in his wrath viz. in the Essence Source and Dominion of the darke world 24. For the God of the holy world and the God of the darke world are not two Gods there is but one onely God he himselfe is the whole Beeing he is c c c In his wrath Plagues and Hell Torment Evill and Good heaven and hell light and darknesse Eternity and time Beginning and End where his love is hid in any d d d Beeing Essence or Substance thing there his Anger is manifest in many a thing Love and Anger are in equall measure and weight as is to be understood in this outward worlds Essence 25. But now he is onely called a God according to his light in his Love and not according to the darknesse also not according to this Outward world Albeit he himselfe be ALL yet we must consider the Degrees how one thing mutually proceeds from another for I can neither say of heaven nor of darknesse or of this outward world that they are God none of them are God but the expressed and formed Word of God a Mirror of the Spirit which is called God wherewith the Spirit manifesteth it selfe and playeth in its Lubet to its selfe with this manifestation as with its owne Essence which it hath made and yet the Essence is not sundred from the Spirit of God and yet also the Essence comprehends not the Deity 26. As body and Soul are one and yet the one is not the other or as the fire and the water or the aire and the earth are from one Originall and yet they are particularly distinct but yet they are mutually bound to each other and the one were a nothing without the other and thus we are to conceive and consider likewise of the Divine Essence and also of the divine Power 27. The Power in the light is Gods Love-fire and the Power in the darkenesse is the fire of Gods anger and yet it is but one onely fire but divided into two Principles that the one might be manifest in the other for the flame of anger is the manifestation of the great Love and in the darknesse the light is made knowne else it were not manifest to it selfe 28. Thus we are to understand that the evill and good Angells dwell neere one another and yet there is the greatest immense distance betweene them for the heaven is in hell and the hell is in heaven and yet the one is not manifest to the other and although the Devill should goe many millions of miles desiring to enter into heaven and to see it yet he would be still in hell and not see it also the Angells see not the darknesse for their Sight is meere light of divine Power and the Devills sight is meere darknesse of Gods Anger the like is also to be understood of the Saints and againe of the wicked Therefore in that we in Adam have lost the Divine Sight in which Adam saw by the divine Power Christ saith you must be borne anew else you cannot see the Kingdome of God 29. In the fire-fire-Spirit we are to understand the angelicall Creation where the will of the Abysse introduceth it selfe into Bysse and manifesteth the Eternall Speaking Word or life with the fiery birth viz. with the first Principle where the spirituall Dominion is manifest by the fire-birth In this Spirituall fire all Angells doe take their Originall viz. out of the formes to the fire-Source for no creature can be created out of the fire for it is no Essence but out of the properties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat and introduced into a creaturall forme and Property 30. And therefore there are many and divers sorts of Angells also in many distinct Offices and as there are three formes to the fire-Source so there are also three Hierarchies and therein their Princely Dominions and likewise three worlds in one another as one which make three Principles or Beginnings for each Property of the Eternall Nature hath its Degrees for they doe explicate and mutually unfold themselves in the fire-blaze and out of those degrees the different distinction of Spirits is created 31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits but that the Abyssall God hath introduced himselfe into his manifested Properties and out of those Properties into living Creatures by which he possesseth the Degrees and therewith playeth in the properties they are his Strings in the All-Essentiall Speaking and are all of them tuned for the Great Harmony of his Eternall Speaking Word so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne they are all created for the Praise of God 32. For All whatsoever hath life liveth in the Speaking Word the Angells in the Eternall Speaking and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time out of the Sound or breath of time and the Angells out of the Sound of Eternity viz. out of the voice of the manifested word of God 33. And therefore they beare the names of the severall degrees in the manifested voice of God and one degree is more holy in the Power then another Therefore the Angells also in their Quires are differenced in the Power of the Divine Might and one hath a more holy Function to discharge then another an example whereof we have by the Priests in the old Testament in their Ordinances which were instituted after an angelicall manner 34. Albeit earthly yet there was even such an angelicall understanding and meaning coucht therein which God did represent upon Jesus which was to come into the humane Property and so alluded with Israel in the Type at the Eternall which was to come which Jesus out of Jehova did restore and introduce into the humane property which the Earthly Reason hath neither apprehended or understood but seeing the time is e
things consist in the Assimulate Every thing may be introduced into its Assimulate and if it comes into its Assimulate it rejoyceth in its Property be it Good or Evill and beginneth effectually to worke as is to be seen both in Good and Evill 14. As for example let a man take downe a little poyson it will presently receive with great desire the poison in the body which before rested and therein strengthen it selfe and begin to worke powerfully and corrupt and destroy the Contrary viz. the Good and that now which the Evill is able to doe in its property that likewise the Good can doe in its property when it is freed from the wrath it may also introduce its Assimulate into the reall true joy 15. The Essence of this world consisteth in Evill and good and the one cannot be without the other but this is the greatest iniquity of this world that the Evill overpowreth the Good that the Anger is stronger therein then the Love and this by reason of the Sin of the devill and men who have disturbed nature by the false desire that it mightily and effectually worketh in the wrath as a poyson in the Body 16. Otherwise if nature in its formes did stand in the Property in Equall weight and in equall Concord and Harmony then one property were not manifest above the other heat and cold would be equally poyzed in the operation and qualification and then Paradise would be still upon the Earth and though it were not without man yet it would be in man if his properties were in equall weight number and measure if they did yet stand in the Temperature then he were incorruptible and immortall 17. This is the Death and misery of man and all creatures that the Properties are divided and each aspiring in it selfe and powerfully working and acting in its own will whence sicknesse and paine ariseth and all this is hence arisen when the one Element did manifest and put forth it selfe into foure properties then each property desired the Assimulate viz. an Essence out of and according to its selfe which the Astringent Fiat did impresse and Coagulate so that Earth and Stones were produced in the properties 18. But now we are to consider of the greatest Mystery of the outward world between the Elements and the Astrum the Elementall Spirit is severized from the Astrall Spirit and yet not parted asunder they dwell in each other as body and Soule but the one is not the other the Astrall Spirit make thits bodies as well as the Elementall and that in all Creatures in Animalls and Vegetables 19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth and a Spirituall body from the Astrum and likewise a twofold Spirit viz. one Astrall the other Elementall 20. Man onely among all the Earthly Creatures hath a threefold body and Spirit for he hath also the internall Spirituall world in him which is likewise twofold viz. light and darknesse and also corporally and Spiritually this Spirit is the Soule but this body is from the water of the holy Element which dyed in Adam that is disappeared as to his life when the divine Power departed from him and would not dwell in the awaked vanity 21. Which holy body must be regenerated if his Spirit will see God otherwise he cannot see him except he be againe borne anew of the water of the holy Element in the Spirit of God who hath manifested himselfe in Christ with this same water-Source that his disappeared body may be made alive in the holy water and Spirit else he hath no sense nor sight in the holy life of God 22. This twofold outward body is now punctually to be pondered and considered of if we would understand nature and without this understanding let none call himselfe a master or Learned for in these bodies the dominion of all externall creatures and Essences is couched they oftentimes are contrary one unto another whence Sicknesse Corruption and death ariseth in the body that one severeth from the other 23. The Sydereall body is the highest excepting the divine in man the Elementall body is onely its Servant or dwelling-house as the foure Elements are onely a body or habitation of the dominion of the Stars 24. The Elementall Spirit and body is inanimate and void of understanding it hath onely Lust and desire in it vegetation is its right life for the aire hath no understanding without the Astrum the Astrum giveth the distinct understanding of the knowledge of all Essences in the Elements 25. But the inward light and power of the light giveth in man the right divine understanding but there is no right divine apprehension in the Sydereall Spirit for the Astrum hath another Principle the Sydereall body dwelleth in the Elementall as the light-world in the darknesse it is the true rationall life of all Creatures 26. The whole Astrum is nothing else but the externall expressed Word in the Sound it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally it is as a Great Harmony of unsearchable manifold Voices and Tunes of all manner of instruments which play and melodize before the holy God 27. For they are meere Powers which enter into and mutually embrace each other whence ariseth the Sound in the Essence and the desire viz. the Fiat receiveth this Sound and maketh it Substantiall this Substance is a Spirit of the Stars which the Elements receive into them and Coagulate it in them and hatch it as an Hen her Eggs whence the true rationall life is in the Elements and thus also the Sydereall Spirit is hatched and Coagulated in all Creatures 28. For the Male and Female doe mutually cast a Seed into one another which is onely a Sulphur of the Astrum and foure Elements afterward it is hatched in the Matrix and Coagulated to a living Spirit 29. And when the fire is enkindled in the Seed which is sowne in the Matrix the Spirit severs it selfe againe from the body as a Propriate as the light from the fire according to the right of the Eternall nature and two become manifest in one viz. a Spirituall body from the Astrum and a fleshly body from the foure Elements 30. And this Sydereall Spirit is the Soule of the great world which depends on Punctum Solis and receiveth its light and life from it as all the Stars doe take light and power from the Sun so likewise their Spirit 31. The Sun is the Centre of the Astrum and the Earth the Centre of the foure Elements they are to one another as spirit and body or as man and wife albeit the Astrum hath another wife where it hatcheth its Essence viz. the Moone which is the wife of all the Stars but especilly of the Sun I meane it in the Essence of operation 32. Not that we meane that the Astrum is wholly arisen from the Punctum of Sol in that I call
desire and cast away the Whores-Image or Bastard and over-povver and allay the Enkindled anger of God in this virgin-like matrix with the deepest Love of God and wholly kill and q q q Or doe away null the Monster of the Serpent in flesh and bloud and this is that which God said the Seed of the woman shall bruise the Serpents head 38. Understand it aright the virgin-like Seed of Eve in the word of God should doe it in the Name and sweet power of Jesus the Seed included in the Covenant of God whereout the Virgin-child is borne as the dew out of the morning that I say should and must doe it 39. For the childe which is from the bloud of the man and woman shall not inherit the Kingdome of Heaven but that which is borne of the virgin-like Ens in the Ayme of the Covenant out of the promised Word of God the childe of the man and woman is a Monstrum and must dye and putrifie and rot in the earth but the virgin-like Ens which lyeth hidden in this Monstrum is the true Seed of which the children of Christ are borne yea even in this life time for the life of this childe is the true Faith and great divine desire 40. This virgin-like childe doth live in Christs children in the Spirit and flesh of Christ in a spirituall body outwardly covered with the Monstrum in the childe of the whore and Serpent there is no man which doth not outwardly carry on him the Serpents childe 41. But the virgins-childe borne of the divine virgin-like Ens of Jesus doth not live in all there is indeed in many an one a glimmering incentive thereunto viz. a Weak Faith and r r r Or godly divine desire but the true holy and pretious life of the virginity is not borne it standeth captivated in the judgement of God 42. Yet well for those who have but an incentive in them to those we give this direction that their Soules desire should in the Spirit of Christ s s s dip plunge or baptize dive it selfe into the divine Incentive and with the fire-desire enkindle that Incentive and also forsake and hate the Serpents Monster and bastard and introduce their great hunger and thirst into the virgin-like Ens into the Word of Gods Covenant and into the fulfilling of the Covenant viz. into the humanity of Christ and ever mortifie and trample under foot the Whores Monster in the will of the desire as a venemous stinging evill Serpent a false bastard that cannot inherit the Kingdome of God and is onely an hinderance to the Virgins childe 43. For the word of the promise in the Covenant would not incorporate it selfe into the mans Tincture viz. in the Souls-fire Ens but into the womans viz. into the Lights Tincture into the virgin-like Centre which should have brought forth magically in Adam even into the heavenly Matrix of the holy pregnatresse in which lights Tincture the fiery Soules Ens was weaker then in the Mans Fire Ens. 44. In this Lights Ens God would araise the Fire Ens viz. the true Soule and as it were beget it anew as may be seen in the person of Christ according to the humanity who in this virgin-like Ens did assume a manly fire-soul from the womans property from the female virgin-like Seed wholly contrary to natures proper and peculiar Ability for the Image of God is a Man-like virgin neither woman nor man 45. And if a man will rightly consider both properties according to the divine property then let him ascribe the male to God the Father viz. to the first Principle where Gods word doth manifest it selfe with the fireworld which is the first Centre of the Creature and the Female let him ascribe to God the Son viz. to the Second Principle where the divine eternall word doth manifest it selfe in the light of Love and openeth another Centre in the Love-desire and cometh into the Fires-Centre in manner as the fire produceth a light and the light is a great meeknesse of an oyly watry and aëry property which property the fire draweth in again whence it receiveth its shining Lustre and also its life to burne else it would smother and suffocate 46. And as these three viz. the fire light and aire have one onely Originall yet they give a very evident distinction in their property the like also we are here to minde into this property in the life of mans Soul the most sweet name JESVS hath incorporated it selfe in the word of promise as into the likenesse which stood in the lights Centre of the heavenly matrix viz. in the Right virgin-like Ens inspired out of the lights property into Adam and hath awaked it selfe in the same limus as a true Centre of the Second Principle viz. of the Angelicall world a â—eall Temple of the Spirit of God an open and t t t Or stirring wide Gate of the divine wisdome in the highest beauty excellency and love wherein the holy Angelicall life consists and beareth therein the Name of the great holy God viz. the holy word of the Deity 47. Into this property the word of God did betroth and espouse it selfe in the Covenant for it was opened out of the holy Word in Adam God would not forsake his holy Manifested Word which had introduced it selfe with the Creating of Adam into an Ens which the Devill obscured and darkned in the Serpents Ens from the Anger but would againe open the same and thereby bruise the head of the Serpents Ens and beget the humane Soule out of this divine Ens to a manlike virgin viz. to an Angell Servant and childe of God 48. We doe not meane that this holy Ens did receive the Serpents desire into it selfe when Adam and Eve became monstrous no but it disappeared yet the soul according to the first Principle took it into the fires property viz. into the Fiat and introduced the Serpents Ens with the desire of the Fiat into the Earthly Limus whereupon out of the One onely Element foure Elements were manifest in man 49. Therefore the virgin-like Ens of the One onely Element must now bruise the head of the introduced Serpents Ens in the foure Elements and the man of the foure Elements must dye and putrifie and the first man must returne at the last Day cloathed with the Virgin-like Ens in the One onely Element wherein all things lye in equall weight or perfect harmony 50. For this virgin-like Ens new-born in the Spirit of Christ dyeth not any more although the foure Elements man viz. the Image of this world dyeth but it liveth in Gods Kingdome and shall in the Resurrection of the dead embrace and put on the limus of the earth Note what shall rise againe at the last Day vix the third Principle as a Garment of the wonder-deeds of God but the Serpents Ens remaineth in the Earth and shall be burnt away at the last
too if the same be taught in Christs Spirit and power then t is so indeed 52. But the Spirit of Christ in his children is not bound to any certaine forme that it need not or ought not to speak any thing which stands not in the Apostolicall Letter as the Spirit in the Apostles was free and they spake not all one and the same words but from one Spirit and ground they did all speak every one as the Spirit gave him utterance even thus likewise the Spirit speaketh yet out of its children it needeth no forme aforehand composed and gathered together out of the Literall word it indeed doth put mans Spirit in minde of what is comprehended and contained in the letter for Christ said the holy Ghost shall take of mine and declare it unto you 53. Christ is Alone the Word of God that teacheth the way of truth through his children and members the literall word is onely a manuduction and manifestation of Christ that we should have the same before us as a Testimony and witnesse of Christ shewing what he is and what he hath done for us that we should conceive set and fasten our Faith therein and yet with the desire enter into the living word Christ and be our selves borne to life therein 54. None is a shepheard of Christ but he that hath Christs Spirit and teacheth from him no Art nor University makes one a shepheard of Christ unlesse he be capable of the office in Christs Spirit if he hath not that living and working in him then Man hath onely chose him to be a Carver and builder of the Great Babylon a letter changer a verball jangler and wrangler without divine understanding and knowledge for the Scripture saith the naturall man perceiveth nothing of the Spirit of God how will then he teach the way of God who himselfe understands nothing thereof 55. And Christ saith he that entereth not into the sheepfold by him viz. by the doare of his Spirit but climeth up some other way as by Art and Reason or by the favour of man into the same whosoever seteth up himselfe not being called of Gods Spirit to be a sheepheard of Christ for humane and temporall repute and Revenue's sakes he is a Theefe and Murtherer and the sheep hear not his voyce for he hath not Christs voice and cometh onely that he may rob and steale 56. But they say the written word is Christs voice yea it is indeed the Cabinet thereof viz. a forme of the word but the voice must be living which opens the same and likewise acts it in due motion as a watch-worke the Letter is as an Instrument thereunto as a Trumpet but there must be a true and right breath and aire which agrees with the air or tune in the letter 57. The word of the letter is a prepared * * * Or worke Instrument what kinde of Trumpetter takes it in hand to play thereon even such a sound it gives Is not I pray the Great Babel built out of this worke every one hath sounded the Trumpet of the Letter as his own Aire and Tone hath been in him and so it hath been approved and received by each Trumpetter and brought into a Substance and this same substance is the Great Babylon where evill and good is built into a building 58. But if men had not introduced any Exposition upon the Apostolicall Word and brought or contrived the same into other formes then the Instrument had remained Pure but the un-illuminated minde hath set it selfe up to be a master therein and bowed the same according to its own Imagination and well-liking for the humane pleasure hath thereon set it selfe and formed and expounded the same according to the Rule of fat Benefices for the Belly sake and worldly pleasures And thus the Spirit is extinct and 't is turned to an antichristian Order and Custome men have taken and formed the word as an Organ and so they have brought it into a fashion and custome that a man must play thereon and others must hear the Sound and tune which he makes and thus for the most part such Organists are onely used who strike the Organ from without and make a fine contrived and composed Peece which they willingly and readily heare but the Organ Soundeth onely as the Master t t t Or playes on it strikes it 59. But to this Christ saith Every plant which my heavenly Father hath not planted shall be rooted up also whosoever is of God he heareth Gods word Christ said the Son of man speaketh nothing but what he heareth the Father speake in him so likewise must a teacher of Christ heare the Fathers Spirit in Christ speak in him he must heare Gods Word in the Spirit of Christ in him as David saith I will hear what the Lord speaketh in me he must be a Temple of God in whom God dwelleth and from whom he speaketh being only an Instrument thereto for Christ said we will come to you and make our Abode in you also I will put my word into your mouth saith the Prophet also the word is nigh thee namely in thy mouth and heart heere the Spirit of God speaketh of the living Word and not of a Bell without a clapper 60. This the Spirit of Christ in his children doth teach and reproves the woodden clapper in the right bell which hath hung it selfe up to be a clapper in the Bell of the divine word and yet hath no power to make the Bell sound this Cain in his offring can by no means brook that one should tell him his offring doth not please God 61. He setteth forth himselfe with very faire glozing and glistering outside shewes and hath made himselfe such a brave glorious forme moreover he is chosen of the high schooles and worldly might thereto and if a mean Lay-man without humane calling should come thereinto as Christ was accounted for a Carpenters Son and offer to reprove such an High Priest in such great dignity Honour and Respect the same the world beleeveth not that it is from God that he is sent 62. The Great Beare thinketh presently this is onely a sheep which I will take into my mouth and devoure him what shall a sheep reprove me who am a Bear will a disesteemed sheep nullifie my Reputation and esteeme among men and dare to quetch at me I will soon rid him out of the way and so defile him that he shall not be known that he is a sincere and single-hearted Lamb of Christ and speaketh from Christs Spirit I will so wallow and mire him in the Dirt disgrace and scorne that he shall be held for a filthy Beast or a very defiled Swine 63. In the meane time I live in my delicious Dayes of pleasure and remaine Lord over Soule and Body but if the sheepling shall offer to stir and shew more then a sheepling of Christ then I will help the Butcher drive it to the slaughter-house 64.
mother of the babylonicall whoredome is Arisen in the Kingdome of Moses among the Pharisees and in the Kingdome of Christ among the * * * Text The Letter crieâ— or Literalists verball and titular Christians who do all Onely boast and gloriously set up themselves in the figure as an Idol and appear as if they were the holy spirituall Kingdome but the Cherub carrieth forth the Sound through their word as a consonant of the wrathfull Anger of God 23. And therefore they must contend about the Kingdome of Gods will for they have not the Spirit of the inward Spirituall heavenly Kingdome but onely the voyce out of the figure where Evill and good are in contest they have and use the letter but as an Empty unprofitable instrument as a figure of the spirituall Form for thus also the Spirit did represent it by the name Jared as a mixt Kingdome upon the earth whereby the inward spirituall new-born children should be exercised and proved 24. And by this form it did signifie and foretell how that the greatest part in this Spirituall Office would be taken in the Sword of the Cherub and that their Office would be cut off by the Cherub from Gods holinesse and given to the Spirituall Eternall Kingdome of the Anger 25. For as Lamech in Cains line took two wives viz. two wills and confirmed his Kingdome therein and at last brought forth or pronounced the Seventy and Seven-fold Racha proceeding from the Centre of nature even from the seaven properties upon the Murther of the free-will which would murther and slay his life in many even so likewise Jared carrieth two wills in his Nature's Name viz. One into Gods Love and mercy in the Covenant and the other into the Figure in which the Anger of God ariseth up and carrieth the abominable Idol the Belly-God along with it which is here deciphered and painted forth to the Life 26. And Moses saith further Jared begat Enoch Here the great and wonderfull gate doth open for out of Jared viz. out of the Kingdome of the wonders the Prophet must arise for the Prophet is the mouth of the Kingdome he sheweth what the Kingdome is and how it is taken and apprehended in the Evill and good and what the issue and end of all things shall be also he declareth and pointeth out the * * * Or the middle viz. what hath bin done and acted by the Turba in the wonder of Time Means how the Turba hath apprehended the life and denounceth severe and earnest Threatnings concerning Gods anger how the sword of the Cherub will cut off the false man or Prophet 27. HENOCH signifieth in its own Speech as much as a forth-breathed breath of the divine * * * Or Lubet good pleasure which hath in the time thus beheld it selfe with the out-breathing in a form which power of the forth-breathing doth again draw the formed breath into it selfe and doth onely give forth its Sound as a voyce of the Divine will and First it doth point at a Twigg springing from the line of the Covenant viz. out of the internall Priestly office out of the holy divine Lubet of the wisdome of God out of Jehovah the Spirit would comprehend the deepest Love in Jehovah in one Name and Word which is called Jesus but in the mean time it did thereby play in the Time of the Figure in the holy wisdome in the Line of the Covenant as with an internall hidden holy Kingdome which he would manifest in the fullnesse of time 28. Secondly it signifieth the power of the formed word viz. the Person or the Body out of the Limus of the Earth viz. of the heavenly part of the Earth intimating that this body should be taken into the holy word and translated from this earthlinesse as the light doth withdraw and swallow up the darknesse even so likewise the good part of the true humanity in Adams first Image * * * Text should or is to be shall be translated extracted or drawn forth by the word out of the earthlinesse and arise out of the earth which Enochs Translation from this world doth point out and signifie 29. Thirdly it signifieth and pointeth at the Prophet viz. the Voice of the Divine Lubet Note which did declare and set forth the Kingdome of Christ and also the Kingdome of the wonders in their future transactions and junctures of Time for the propheticall voice did manifest it selfe again out of the translation and did foretell and signifie out of the Essence of the spirit viz. out of the most spirituall Kingdome that is out of the Humane Angelicall Kingdome through the Souls spirit and then also from the whole Body of the Kingdome viz. from the nature of the wonders from the Limus of the earth and of the Stars I say it did set forth both from the spirituall and corporall Kingdome how the outward Kingdome of man should afterwards arise in this worlds-being and what should happen and come to passe therein This the inward holy omniscient spirit doth signifie * * * Or by through the outward viz. through the wonders of the pregnatresse or mother of the outward beings viz. through the Spirit of the outward world for the inward spirit did view it selfe through the formed wisdome of God and did contemplate and behold it selfe in the formed spirit of the wonders this the Name Enoch signifieth unto us 30. Now the Spirit in Moses doth further demonstrate and saith Enoch was 65. years old and he begat Methusalah and after that he begat him he continued in a divine life three hundred yeares and begat Sons and daughters Gen. 5.21 c. so that the whole Age of Enoch was three hundred sixty and nine yeares and being he lead a divine life God tooke him away and he was no more seen Here the vaile hangeth right before the face of Moses by reason of the unworthinesse of man and the Spirit signifieth very clearely in Moses if we had but the eyes of our understanding open when these Mysteries should be manifested or fulfilled 31. But seeing the most High hath freely granted us by his Counsell to understand this we will so far as we * * * As we ought dare somewhat unfold these Mysteries to our school-fellowes and shew the pretious Pearle unto the children and yet with all suffer a Bolt to lie before our description that the false heart shall not enter into it but we shall be sufficiently and fundamentally intelligeable unto those that are Ours 32. Moses pointeth in each degree in the Lines onely upon one person which he also setteth into the Line through which the Spirit of wonders goeth afterwards saith Moses and he yet lived such * * * Or so long a time and begat Sons and daughters of vvhich he saith nothing any further thereby he vvould intimate and signifie unto us the Spirit of the manifestation of the wonders of God in each
sixt time the Outward Jared falleth and with him that same Outward Building viz. the City Babel This Figure was thus deliniated in the Authors Manuscript and soe received by Abr von Somervelt 45. The Seventh Time begins with * * * Read the 35. quest of the 40 Quest. of the Soule Enoch viz. with the Propheticall Mouth who declareth the Secret wonders of God under all the Six times laying open what should Be and have been done and brings it selfe all along quite from under the vaile of Noah Abraham and Moses even into the Kingdome of Christ where this same propheticall Spirit * * * Or hath been is translated in Christs Spirit till the end of the Sixt time then he manifests himselfe in the Number of the Triple Crosse. When the Triple Crosse doth manifest it selfe then stands the Right Triple Crowne upon the Crosse and even then the Enochian Prophets mouth doth expresse and speak forth the Great wonders of the Triple Crosse that is he speaketh no more Magically viz. in Types and Parables but sheweth the holy Trinity in the figure viz. the Formed word of God in all visible things and revealeth all Mysteries within and without 46. And Even then is the time when Enoch and the children under his voyce do lead a Divine Life of which the first life of Enoch was a Type and then there is a blessed and Golden year till Enochs last translation comes and then the Turba is born which when it shall enkindle its fire the Floar shall be purged for it is the end of all time 47. Enoch begat Methusalah who was the man of the longest Age and was translated three hundred years after This intimateth and declareth that the Spirit which in Enoch did bring forth a twigg viz. Methusalah who attained the highest Age shall rule in the Last and highest Age of the world and in the mean while hide it selfe before that time and remain as it were Translated as Enoch was translated and was no more Seene 48. His translation was not a dying or a putting off of nature and creature but he went into the Mystery betwixt the spirituall and outward world viz. into Paradise and is the Propheticall Root out of the Stem of Adam in the line of the Covenant out of which Spirit afterwards the propheticall mouth spake 49. This spirit was translated in Christs Living voyce when it spake in the flesh and must be silent till the voyce of Jared iâ— finished then he proceedeth forth again from his first root through All voyces viz. through the voyce of Noah who denounceth the deluge of Anger to come upon Babel and through the Stock of Noah and the whole forth-spreading propagation of his Tree through all the Lines viz through the * * * Through Hams Japhets and Sems-line Heathenish Japheticall and Semâ—â— line and through Abrahams and Nimrods children in Babel through Moses and the Prophets and lastly through the voyce of the manifested Word in the spirit of Christ and revealeth the whole Mystery of the Tree of Knowledge of Good and Evill 50. For through his voyce all the fore-mentioned voyces of the wonderfull Lines whence the Kingdomes of this world have had their rise shall be changed into One voyce and knowledge and transplanted into one Kingdome viz. into the first Tree of Adam which is no longer called Adam but Christ in Adam All Nations tongues and speeches hear this Voyce for it is the first word whence the life of mankinde proceeded for all wonders doe joyne againe together in the word into one Body and that body is the formed divine word which at first with Adam did introduce it self into One Onely Stem and through him into a Tree of manifold boughes branches and fruits to the contemplation of the Divine wisdome in the wonders of the powers colours and vertues according to Evill and good 51. This High Tree doth disclose and clearly open it selfe what it hath been in time and what it shall be Eternally and in its * * * Disclosure or Opening· manifestation Moses puts away his Vaile and Christ his Parables in his Doctrine and then the propheticall mouth of this Tree of wonders doth expresse in Divine Power all the voyces of the Powers of the Tree whereby Babel taketh her End and this is a wonder and in this same wonder all Numbers and Names are made manifest and this no man can hinder 52. For that which is Lost in the Spirits of the letters shall be again found and the * Spirit of the letter shall be found again in the formed word of the Creation and in the Creation shall be found and known the Being of all Beings and in the Being of all Beings the Eternall understanding of the holy Trinity Even then the contentions about the knowledge of God his Being and will do cease when the branches shall know that they Stand in the Tree they will never say that they are peculiar and Singular Trees but they will rejoyce in their Stem and they will see that they are altogether boughes and branches of one tree and that they do all receive power and life from one Onely Stem 53. And Here Moses shall keep sheep and Every sheep eateth his owne pasture therefore observe it when this approacheth near to be fulfilled then Noah denounceth the Deluge and Elias brings the flaming Sword upon the false Israel and the Turba in the fire of the wrath devoures the wild Tree with its fruits and branches let this be told thee Babel 54. For as concerning Enochs Divine time our Speech is taken from us seeing Babel is not worthy of it and also shall not see it and likewise we must be Silent concerning the discovery of the Times of the Ancient whose Number shall stand open in the Rose of the Lilly CHAP. XXXI Of Enoch's Wonderfull Line MOses writeth Enoch begat METHVSALAH Gen. v. 21 this Name signifieth in the language of Nature as much as a * * * Or Out-going forth-proceeding Voice which intimateth and denoteth the Spirit of Enoch which voyce doth * * * Frame or comprehend form it selfe into a Body viz. into Nature and goeth forth in strong Might through the word and when the conceived or formed word is proceeded forth it doth then contemplate it self for the Syllable SA is a fiery glimps of Light and the Syllable LAH is the forth-proceeded Word which beholdeth the property of what kind of Ens it is wherein the word hath formed or comprehended it selfe the Divine Sound beholdeth it selfe in the humane Ens and Word contemplating how the free-will proceeding from the humane Ens hath introduced the Divine voyce or Breath into a form of the Spirit 2. Now saith Moses And Methusalah begat Lamech the Spirit did now put it selfe forth by Methusalah even out of the Ens into another twigg and called it Lamech viz. a Contemplation and beholding of the Great affliction and wound that the humane
Ens was Corrupted for like as Lamech in Cains line did Expresse the Wound of Corruption and misery that was broke in upon Mankind and spake of a Seventy-and-seven-fold Racha upon the free-will which did Corrupt the life Even so here the Divine Spirit said the humane Ens is Lamech that is the wound is too Great it prevaileth although the strong and mighty breath of God in Methusalah proceeded forth out of the Propheticall Voyce yet the Ens in propagation did form it self in the Corrupted nature in Lamech that is in Two wills as Moses saith the first Lamech in Cains line took two wives viz. Adah and Zillah Even so here likewise it would not be otherwise Vers. 28. 3. Now Moses saith And Lamech begat Noah with this Name the spirit goeth forth out of the wound of Lamech into the End of Time and bringeth the End into the beginning for NOAH Signifieth in the Language of Nature End and Beginning now the Spirit findeth in the End the holy word which had espoused and incorporated it selfe in the Covenant Vers. 29. and saith This same shall comfort us in our labour and toile upon the Earth which the Lord hath Cursed 4. For the Comfort of man must come out of the beginning and End for in the Beginning is and was the word of God which is the beginning of all things and in the End is also the Word of God which is the comfort of all things that the creature shall be delivered from the vanity whereunto the Spirit looked and said this Same where he meant the word which would manifest it selfe in the humanity shall comfort us in our labour upon the earth which the Lord hath cursed for Noah could not comfort men for he Preached to them the Rebuke Punishment and Perdition but he that was in the Beginning and End he comforted mankinde in their Labour and toile upon the Earth which they had in the Curse and Anger of God 5. In this Name Noah the Spirit in Lamech looketh forwards into the End and backwards into the Beginning and conceives it selfe in the Beginning and End into a form and calls the same Noah that is an Ark of the wonders which were in the Beginning and End and in the whole Time and displayeth or putteth forth this same spirit of the whole form through Noah into Three Branches which went forth out of the Tree of wonders viz. out of the propheticall Ens of Enoch in the humane property and thereof Moses saith And Noah begat Sem Ham and Japhet these were the Three twiggs of the Second Monarchy under which most excellent Mysteries are given us to be understood 6. SEM signifieth an out-breathing Divine Lubet or desire out of the Line of the Covenant out of the Life of man and a Comprehension of the Lubet viz. a type of that which Secretly passed forth afterwards under the Lubet it pointeth at the humanity of Christ in the flesh the Type of which was Sem viz. a representation or expresse forme in the same Lubet in which Lubet also the Covenant was made with Abraham concerning the Seed of the woman wherein the Blessing should appear 7. The other branch or Twigg the Spirit called HAM which signifieth a Strong breathing out of the Centre of Nature and a grosse amasment or compaction into a flesh which denoteth the earthly naturall fleshly man which holdeth Sem captive in it selfe understand by Sem the inward man which shall * * * Note Concerning the Resurrection arise from death out of the Earth understand the man proceeded from the Limus of the good part of the earth which was in Sem * * * Or taken into the Divine Lubet formed according to the Divine Lubet 8. We do not hereby understand the Totally spirituall man which is onely as a spirit But that man which is from the Limus of the good part of the earth which lyeth captive in Ham that is in the grosse bestiall flesh and is as dead without the Divine Lubet which the spirituall Christus viz the totally spirituall man shall put on at the End of the dayes in Noah that is out of the Beginning and End This inward hidden man his grosse earthly brother Ham viz. the grosse earthly flesh which is nothing worth John 6. doth devoure and swallow up 9. And from the Lubet of Sem springeth forth the third branch out of the Centre of Nature where the Divine Lubet doth behold it selfe through nature and this the Spirit called JAPHET which is in the language of nature an Appendix of Sem a birth out of Cains Line of Wonders where the Divine Lubet doth bring it selfe through nature into a form of the wonders of the Divine wisdome with Sem it introduceth it selfe into a contemplation of the spirituall wonders in the holinesse of God and in Japhet into a Naturall Wonder viz. into the Septenary of the Eternall and Temporall Nature understand into a form of the Seven fold * * * Orb or Sphear wheel or life's forms in which †††Or life's wheel vitall sphear the Spirit of God appeareth as a glorious Glee or Gleam of the Wonders 10. Sem is a type of the light-world and Japhet is a type of the fire-world where the light doth through-shine Japhet a Type or Image of the Father and Sem a type of the Son but Ham is an Image and type of the outward world 11. For the type and figure of the Three Principles stood in the Three brethren and clearly pointeth out the Second Monarchy even to the End of the World and withall shewes what kinde of men would thence-forward possesse the world viz a spirituall world and a natural world of wonders and a bestiall world of folly these are the Three Sorts of Men viz. out of the stock and family of Sem came Israel and out of Japhets the Gentiles who Governed themselves in the light of Nature but Sems Generation were disciplined in the Covenant and Word of God But Ham both in Sem and Japhet he ruled himselfe in the beastiall bruitish property against whom the Curse of God was pronounced through the Spirit in his Father Noah for Christ said that flesh and blood shall not inherit the Kingdome of God 12. And Moses speaketh now further thus Gen. vi 1 c. But when men began to multiply upon the earth and daughters were born unto them that the sons of God saw the daughters of men that they were faire and took unto them wives as they pleased Then said the Lord Men will not suffer my Spirit any more to reprove them for they are flesh yet I will make their * * * I will yet give them 120 yeares respit Dayes an hundred and twenty yeares Here Moses hath again the vaile before his Eyes for he saith that the children of God looked upon the beauty of the Daughters of men and took unto them
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
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
Opinions of Gods being and Essence and therein consists the Confusion viz. the Mystery of the great Babylon concerning which the Spirit of God did prophecie and declare out of the propheticall root both out of the Line of Christ how Christ should come to restore and remedy the poore captive soule and regenerate its right true life and also out of the Turba magna how this Beast together with the whore should be cast from the face of God into the fiery furnace 30. With this whore of Selfe all the false Spirituall * * * Clergicall and Ecclesiasticall ones or priesthood have cloathed themselves who set up themselves to be Teachers of the mystery of Gods Kingdome without Gods Spirit they have externally covered themselves with the propheticall and Apostolicall word and pleaded the Testimony of the Bible but they have introduced their own sense out of the Whores Ens thereinto and have hung in their heart to the babilonicall fleshly whore and have not understood the Propheticall and Apostolicall Tongue in its Sence 31. They have spoken from the sence of their owne beastiall selfe-hood through the propheticall and Apostolicall word and have brought and used Christs words to their own selvish babilonicall Harlottry and committed whoredome and likewise have Adorned and trimmed up their Bastard under Christs purpur-mantle with Silver Gold and pretious stones and also with worldly dignities Honours favour and riches 32. After these men have run and have even adored and esteemed them as Gods falling deeply in love with their Bastard although their hearts have never agreed or stood upon the onely true ground but have been at variance with each other and this is that of which the Prophet Daniel speaketh saying * * * Daniel 11. they shall honour a God whom their fathers knew not with Gold Silver and pretious stones and unto those that help them to strengthen their strange God * * * God of forces Maozim they will divide the Land for inheritance this whole chapter doth belong hereunto 33. Now when we consider aright what this babilonicall Towre is at present in Christs Kingdome upon the Earth and what it was under Moses and among the Gentiles then we finde very clearly that among all Three it is of one property and so also among the Turks and present Jewes every Nation builds it out of its own materialls for in the Right universall Sensuall tongue if it be manifest in one we are altogether but one onely people and Nation even from Adam 34. But the very cause that we are divided and brought into Opinions is by reason of our Master-builders and founders viz. of the high schooles Priests Popes Bishops Doctors also the Rabbies and Masters of all nations who are set as work-men to the building of the Towre all these have judged from their owne Language and naturall understanding viz. from their conceived and formed sensuall tongue from the outward letter and have indeed neither known God or the Light of nature but have been blinde and dumb as to both both the Jewes and Gentiles and also the Selfe-made Teachers of the Christians 35. Whosoever have run devoid of Gods spirit without divine understanding either among Jewes and Gentiles Christians and Turkes they have built onely this Towre in their own essence and the same is even a Towre of the great wonders of God of divine Contemplation both according to light and darknesse life and death joy and sorrow 36. Not that we are to understand that this Towre is not at all profitable before God it is even the great Mystery of Gods manifestation according to Love and Anger as God hath created out of the great mystery all manner kindes and sorts of Beasts Birds Wormes Trees and Hearbs evill and Good and that all to the manifestation of the Great wonders thus likewise the humane Tree hath brought forth such wonders out of its Sensuall tongue out of the multiplicity of the properties and introduced them into a Substance for its Growth and glory viz to the great Harvest of God where each property of Love and Anger Light and darknesse shall reap in it s own fruit and every thing shall possesse its heaven in it Selfe in its own formed and conceived Ens out of the onely word of God which hath given forth it selfe to every life even unto every life and Being according to its own proper quality and vertue according to and out of its Principle as an universall word to the glorious manifestation of Eternity 37. Now when we further consider of this Beast with the Whore what it is in it selfe within and without then we finde that it is the formed compacted word of the spirits of the Letters for men are all of one onely property as to their life all are begotten out of one flesh and Soul and have all but one onely kinde of life as a Tree in many boughes and branches where the boughes and twiggs doe not perfectly and wholly seeme alike or the same in forme but all have one onely Sapp and vertue so likewise the creature of mankinde among Jewes Christians Turks and Heathens 38. And the onely difference is this the spirits of the Letters in the formed word do sever us in the understanding else we live all alike in the four Elements and eat of the fruits of one Mother and remaine in her when we dye to this outward life 39. The compacted Sensuall tongue which is divided in the spirits of the Letters doth confound us and make us to erre so that we doe suppose we are strange one to another and yet we are all but one onely Tree which the Devill hath poysoned with his desire in Adam so that the equall Temperature or Accord was brought into distemper and discord whereupon the spirits of the Letters were variously made manifest so that we speak from many speeches that is we have introduced the powerfull word of God into the multiplicity of the divided properties and have made in each tongues property a Selfehood or a Self-ish desire to arrogation self-apprehension and assumption 40. Hence arise the contrarieties differences and * * * Text Images Opinions in that we have introduced the unformed word into the forme of our owne selfe-made Image now we contend and strive about these Images and conceits and every one supposeth his own to be best and when we bring all these Images and severall Semblances again into one Language and Speech and mortifie them then the Onely Quickning Word of God which giveth power and life to all things is again manifest and strife ceaseth and God is all in all 41. Therefore we say as we have found it in the Grace of the One that all mens Imaginations opinions and Knowings of God his being and will without the divine light or * * * The undoubted Unction of the holy Ghost illumination of the Spirit are this same whores Beast which is flown forth and arisen from the
viz. in Images of the darke and outward world where their Images were trimmed up and set forth in the glory and light of the outward nature wherein evill and good are mixed together to the contemplation of the wonders of God according to Love and Anger from which ground the Heathens understanding with their Idolls did arise and spring forth 8. For the understanding of the spirits of the letters did bring it selfe into the formings of many speeches and in those formings of Selfe the Images were brought forth in the understanding wherein the outward nature did behold it selfe and also the Devill did from Gods wrath introduce his Imagination and desire into men thereby to lead them from the true understanding into Images so that they did not know the True God 9. For all the Oracles of the heathenish Gods doe take their Originall out of the outward and inward nature of the darke world as a Figure or understanding of the Soule of the outward and inward darke world like a peculiar Selfely God understand a Nature God for as the Sensuall tongue was become such a Nature-God and understanding which did play the hypocrite with it selfe and formed the Images in it selfe so God suffered it to be that nature did likewise represent it selfe to them as a God in the Oracles and spake through the Images 10. For the Heathens worshipped the Stars and foure Elements being they knew that they governed the outward life of all things their understanding of the Compacted Sensuall tongue viz. the Comprehended word of the understanding did also enter into the formed Compacted and amassed word of nature in them and one understanding moved the other viz. the humane understanding in their desire moved the understanding in the Soule of the outward world viz. of the expressed and formed word out of the inward darke and fire-world and out of the astrall and elementall world in which Soul the meaning of the Sphere of Time is in the understanding 11. Through which understanding of the Soule of the outward world the Propheticall Spirit hath signified from the Spirit of God how the formed and expressed word of nature and time should afterwards bring it selfe into formes of pulling downe and setting up among the Nations viz. into the building and rearing up of Kingdomes and of their destruction and ruine in which Soule of the outward world all things stand in time limit measure and weight like to a clock or Horologe of which the Scripture speaketh much 12. From this Soul viz. from the Horologe of the understanding of nature the Heathens were answered by their Images and Idolls viz. through the Sense of the Astrum which their faith that they powerfully brought thereinto did move and stir up 13. And not wholly by the Devill as the Calves eyes judge who know nothing of the mystery and say onely Devill Devill and know not what God or Devill is they are themselves Idolls and men-Devills and serve their Image-God Maozim and Mammon in selfe-hood and are as much counterfeit Images and Idolls as the heathens were 14. And they have at present made the Turba in them a false God which will even bring the Deluge of fire upon their Necks of which they have no understanding or faith and say continually there is no danger a brave time of Reformation whereas they have brought the Horologe of nature to its set limit to destruction for the with-held Spirit of the wonders is at the end and limit of its imprisonment and manifests it selfe out of the great Horologe of the inward and outward nature with the mentall tongue through the Sensuall compacted tongue and this is a wonder which none can hinder 15. Now as we are to understand and consider thus of the Sensuall compacted tongue of the formed understanding of the Gentiles who were of Hams and Japhets generation the like also we are to understand of the mentall yet compacted tongue in the Covenant which in the manifestation of it from Sems children and generation fell upon Abraham where after the floud the first spirituall holy Oracle did open it selfe out of the mentall tongue of the five vowells out of the holy Name of God viz. out of the holy fire of the Love of God through which fire the divine voice was made manifest 16. And we see very excellently and fully how the Spirit in Moses doth intimate and declare it in the Geneology even in the Names how all the †††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
found Grace in thy sight passe not away from this Ens of faith viz. thy servant 11. For Abraham was now in the Spirit and spake from his faith 's Ens in Christs humanity and before him stood the Type and Image of Christs Deity and said in the great humility of the humanity of Christ Let a little water be fetched and wash your feet this is the great humility of Christ who washed his Disciples viz. his childrens feet as these three men here were washed signifying and pointing out that Christ should wash with his bloud the feet of Gods children who should be born of these three men viz. of the Trinity of the Deity whereby they might come to God 12. And he had the three men rest under the tree This now signifieth the tree of life under which Gods children should sit down and then he would bring them a morsell of bread to refresh and comfort their hearts and afterward they should go that is when Christ hath washed his childrens feet with his bloud whereby they are able to go to God viz. the holy Trinity then he giveth them a morsell of Bread that so they may recreate and Strengthen their hearts that is he giveth them the bread of life viz. his heavenly flesh for food so that they wax strong and are able in the divine Power to go from Abrahams earthly â—ent through this world in Gods Anger to meet the Lord and bow themselves before him as this figure signifieth 13. An he saith further For yee are therefore come to your Servant understand it thus the holy Trinity was here at this time represented in an Image of our humanity and Abraham stood in the type of the humanity of Christ even as Christ and his children are in reference to each other the holy Trinity leadeth the children of Christ in the divâ—ne drawing to the humanity of Christ and now these three men stood there in Our stead before Christ viz. before the figure for the Father draweth them to Christ and through Christ * * * Or in to the Father they are washed and atoned in Christ therefore now said Christ to the three men which God represented to him in his person even Therefore are yee come to your Servant 14. For Christ must be our viz. these three mens servant and God bringeth his three men viz. us who approach unto him in himselfe viz. into the will of the holy Trinity unto his Servant the Man-Christ that so he may wash and feed them and then they are able with boldnesse and confidence to come unto the holy Tri-une Deity 15. And the Men said to Abraham Do as thou hast said that is Christ offereth himselfe to his Father viz. to the Three-One God for a Servant understand the word which the Three-one God did in-spire into Adam concerning the bruiser of the Serpents head offereth it selfe for a Servant unto the Three-one God viz. unto the children who should possesse the kingdome of heaven now the Tri-une God saith Do with these thine and my children as thou hast said that is with these children which are now set before thee for they shall be Angels and thou shalt thereunto help them for I am therefore come in them unto thee now do as thou hast said 16. Here God fully gave the man-Christ to accomplish the Consummatum with them as he had said and the whole entire excellent and holy figure of the new-birth is therein emphatically and lively set forth and it shews how the holy Trinity doth delight it self with figures concerning the Word incorporated and inspoken into Adam and now opened in Abrahams Ens of faith and sets it forth with types and playeth in figures with this Christ who was to come where God representeth the person of Christ in Abraham and the children of the new birth whom Christ should beget anew in the person of the three men viz. in the Three-one Deity which bringeth them through Christ into it selfe and placeth them in the Angelicall Quire as these three men did appear in the form of three Angels and also in the person of the holy Trinity signifying that the holy Trinity would dwell in these Angelicall men and that they should be the Image viz. the manifestation of God 17. Abraham commanded to take three measures of fine Meal and to knead it and bake cakes that the men might eat what doth this mean these three men had no need of any such eating it is the figure of mans regeneration the three measures betoken the three Principles viz. the three worlds in man the fine meal pointeth out the heavenly humanity viz the divine heavenly Substantiality that this heavenly and divine * * * Or Essences Substantialities property should also be kneaded mixed with ours disappeared in Adam and a divine Cake viz. sweet bread for food of Gods children should be baked thereof understand in the fiery heat 18. When Christ stood in the fire of his Fathers Anger viz. in hell then these sweet cakes were baked for Gods children which they should eat and the three measures are now the three worlds viz. the whole man without the Serpents and beasts property which shall be mixed with the divine Ens into a * * * Or Batch lump and cakes baked thereof this is now Christs flesh which he hath joyned or mixed with our humanity and giveth us now the Sweet cakes thereof to eat viz. the heavenly flesh here the Holy Spirit did play therewith in the figure 19. And Abraham ran to the Herd and made ready also a calfe tender and good that is he gave it to his young man to dress it O thou wonderfull God! how much doth simplicity please thee how plainly and simply dost thou represent the great mysteries unto us I thank thee that thou shewest me unworthy man such things wherein the whole world is blind O God open thou their eyes I pray that they may see and turn unto thee and enter into humility 20. The tender Calf which was made ready for this Meal is the Limus of the earth viz. the outward man which is before God as a Beast understand it is a * * * Marvellous or wonderfull wonder-Beast like as the whole outward world before the divine understanding is onely as a beast wherein God formeth himselfe with the holy spirituall Ens into an externall Body to the manifestation of his deeds of wonder both of Love and Anger which figure of the outward world viz. the divine Beast shall * * * Note What shall arise at the Resurrection not be wholly turned into Nothing but the vanity onely shall be separated from the Good into the kingdome of darknesse 21. In like manner God will not wholly cast away the divine Beast on man which indeed dyeth heere but onely the introduced Serpents Ens and the vanity of the dark worlds Essence the divine wonder-Beast which is the Servant of the divine spirituall Image and
present the great motion of the enkindled might of the dark world doth withhold and carry in its dominion in which dark worlds property which is now so predominant the Devill is an aspiring assaulting Prince and all things work and tend to the Great Severation that so the properties of the three Principles might each become creaturall in themselves to which End the Eternity hath brought it selfe into a Fiat or desire to the formation of the Essence viz. of the * * * Mysterij Magni Grand Mystery that thus one might be manifest in the other the Evill in the Good and the Good in the Evill and each thing might have its Own Seat and habitation CHAP. L. Of Abrahams sending forth his Servant to take a wife for his Son Isaac what we are to understand under this figure ABraham strongly engageth his Servant Gen. 24.2 3. who was the chiefe Ruler in his family Government and laid an Oath upon him that he should not take a wife unto his Son of the daughters of the Cananites among whom he dwelt but go unto his kindred and to his fathers house and take him a wife Reason doth look upon this figure in a mean and simple manner as if Abraham did hate and abominate this people among whom he dwelt because of their evill conversation but the Spirit of God in Moses who hath thus noted down this figure hath his Secret and mysterious meanings couched herein and playeth with the whole written History of the * * * Genesis first book of Moses as with a most pleasant Enterlude and pointeth continually by the outward Act of the externall man upon the spirituall figure of the spirituall eternall man in the Kingdome of Christ. 2. The Servant must sweare unto Abraham an Oath that he would take a wife unto his Son out of his Family Stock and Kindred wherefore did Abraham lay an Oath upon him whereas the Servant must obey his Master without taking an Oath and Isaac would not have taken a wife contrary to his Fathers mind and will but the spirit of Moses doth look here into the internall figure Isaac stands here in the figure of Christ and Abrahams Servant stands in the figure of nature and the Cananites do stand in the figure of the introduced Serpents Ens out of which the rebellious selfish will of mans selfehood is arisen viz. in the figure of the Beastiall man which shall not inherit the Kingdome of God these three the spirit of Moses doth set before him in the Type and thereby points at the true man which shall subsist Eternally The inward figure is thus 3. Abraham requirs his Servant who was the chiefe in his whole family Abraham here betokens God the Father and the Servant by whom he Governeth betokens nature nature must here in its might and strength swear unto God that is deeply engage and essentially binde it selfe that it will not take unto Isaac that is to the Christians viz. to Gods children a wife that is a matrix of the Cananites viz. of the Serpents Ens or associate with it to the propagation of the Serpents Ens that it will not assume the Poyson of the dark worlds property unto it viz. the Cananitish property and introduce it into the children of Christ for their wife viz. into the Tincture of Venus which is the true female matrix in men and women but that it will joyn the true Adamicall man which God had created in his Image viz. the true humane Essence proceeding from the first Originall tree out of the first root viz. from Abrahams Stock who betokens Adam unto the Ens of Christ viz. to the true Isaac in the children of Christ. 4. Understand this thus Adam hath introduced into our flesh and Soul the Ens of the Serpent and the Devill which nature hath taken into Soul and body and hath begotten and brought forth therein a selfish rebellious will which is disobedient unto God 5. But now being that God had again introduced the holy Ens of his holy word into Isaac which Abraham apprehended in the desire of faith and represented the same here in Isaac with a new twigg springing forth out of the corrupt tree of the humane property and born out of Christs spirit Thereupon Nature viz. Gods Officer must here deeply engage it selfe to God and swear that it will no more take the Serpents Ens for a wife viz. for its beloved companion and yoke-fellow understand that it will not take its consort out of the poysonfull Serpentine property of the introduced iniquity of the adverse opposite will but Gods Officer viz. Nature must take Essence and Substance out of Abrahams true climate where Abrahams home was in Adam viz. out of the right humane Essence and bring the same to Isaac viz. to Christs members in their heavenly spirituall holy Ens of faith as a spirituall woman with whom the true man taketh delight in himselfe with the heavenly matrix in pure desire of Love and loveth his own nature in Gods Love and not in the Cananitish selfish Serpents Ens in the Apostate rebellious ungodly will that so the new birth might be holy in its virginity as to the inward man 6. For Man in his Essence or being doth stand in a twofold Essence viz. in the naturall and Supernaturall in the divine Ens of the formed word and in the naturall Ens of the centre of nature in the Fiat viz. in the divine Desire in which desire nature and the bright-burning world do take their Originall which bright flaming nature should not any more take the false lust of the beastiall Serpents property into it selfe of which the Spirit here doth prophecy in the inward figure 7. And Abrahams Servant said How if the woman will not follow mee Gen. 24.5 shall I bring thy Son again unto the Land from whence thou camest The meaning hereof in the inward understanding is this nature speaketh to God and saith How if the right humane Ens will not follow me being it hath a cleaving affection to the Serpents poyson shall I then bring thy Son viz. the holy heavenly Ens again into the Land viz. into the place from whence it came along with mee that is when God betrusteth the Officer of nature with his holy Ens to bring the same into the humane property and to take the humane Ens for a wife of the heavenly man then saith nature viz. Gods Officer how then if the woman understand the humane Ens will not follow me and come with this Isaac that is with the Ens of Christ into the true humane Land viz. into the true Adamicall Paradisicall Tree shall I bring thy Son again viz. thy holy Ens into the place of God 8. And Abraham said beware thou that thou dost not bring my Son thither again The Lord God of heaven which took me from my fathers house Gen. 24.6 to the 9. and from the Land of my kindred and that
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
gave in themselves into the barrenness of the matrix in Rebecca and opened her whereupon she conceived both natures properties from a twofold seed of Isaac 24. Not that we are to think or understand that Jacob was wholly conceived of the Ens of faith but as well of the Adamicall Sinfull nature as Esau onely the kingdome of Grace in the Covenant set forth its figure in the Ens of faith in him and in Esau the kingdome of nature viz. the right corrupt Adamicall nature did set forth its figure not as a separation sundry partition or Rejection but to signifie that Christ should be conceived and born with his holy divine Ens in the Adamicall corrupt nature and destroy death and the strong hold of Sin together with the self-raised desire to ownhood and propriety in selfe and mortifie the same with the Love desire in the divine Ens and ruinate the Devills rampant fort of prey which he hath built up to himselfe therein and change the wrath of God according to the eternall nature in the Centre of the dark fiery worlds property into divine love and joy and Tincture the Adamicall nature with the holy Tincture of the Love-fire 25. Therefore the corrupt Adamicall nature in its Type was represented in the wombe in Esau with the type of Christ in Jacob and they both must be formed of one seed to signifie that Christ should give in himselfe to our corrupt nature and redeem our corrupted right Adamicall nature from corruption and introduce it into his own holy nature in himselfe 26. Also God did represent in Esau the figure of his wrath and the Devills Might who had possessed the kingdome of nature in man and shewes how he would fight and exercise great enmity against the Ens of faith and the kingdome of Grace which should deprive him of his strength 27. Reason saith wherefore should God permit the Devill to fight against the kingdome of his Grace hear and hearken thou very blind and altogether ignorant Reason Learn the A. B. C. in the Centre how Gods Love and the kingdome of Grace and Mercy would not nor could not be manifest without Strife and Enmity and then thou hast here no further Question go forward into the centre of this Book and thou findest the ground 28. And when the strife between the two kingdomes began in these children in the wombe so that they strove or spurned against each other Rebecca became discontented and troubled at it and said * * * Gen. 25 2â— 23. If it should be thus with mee wherefore am I with child and shee went to enquire of the Lord and the Lord said unto her two Nations are in thy wombe and two manner of People shall be separated from thy Bowells and one people shall be stronger then the other and the greater shall serve the lesser 29. These two Nations which were conceived of one seed in Rebecca are on one part the Man of the Adamicall selfish nature in Selfness viz. the Originall of man and on the other part the new spirituall man regenerated of the kingdome of Grace in the Covenant these came out of one seed one out of the Adamicall nature onely and he was the Greater or Elder viz. the first man which God created in his Image which became corrupt and dyed as to God the other came indeed out of the same Adamicall nature but the kingdome of Grace in the Ens of Faith had given in it selfe unto it as a Conquerour and this was as to the Adamicall nature the younger but God was manifest in him therefore the greater should serve and be subject to the lesser who was the Least according to the humane property but the greatest in God 30. And yet we do not see that Esau was subject to Jacob but it is the spirituall figure shewing how the kingdome of nature in man should be broken by the children of God and made subject to the kingdome of Grace viz. to the divine humility and wholly dive it selfe into the divine humility and be born anew of the humility thus the Spirit of God shewed this by the Answer to Rebecca saying that it should be a striving or fighting kingdome where indeed the first corrupt man being the greater or elder in nature should strive against the lesser viz. the Spirit of Christ in his lowliness and humility and persecute him but the Adamicall man must at last be obedient and subject unto the humility of Christ if he will be Abrahams child and heir but if not then he must be so long cast out from Abrahams and Christs goods till he doth humble himselfe and freely yeeld under Christs humility and forsake the own-hood of the greater and elder Selfe and Enmity assumed in Adam 31. By Rebecca's trouble discontent impatience and regrett in that she runneth to enquire of the Lord wherefore the strife was in her that the children did so struggle together is signified thus much unto us that when Christ doth manifest himselfe in the Adamicall nature then begins and ariseth the strife of both these kingdomes viz. the Devils kingdome in Gods Anger in the Serpents Ens and also Christs kingdome when Christ bruiseth the Serpents head then ariseth great disquietness in the mind for the Serpent stingeth Christ viz. the new birth on the heel and then ariseth this kicking and spurning viz. a lamentable and wofull distresse and then saith reason in the minde with Rebecca if it should be thus with me wherefore am I entered into the divine Impregnation into Repentance am not I thereby come onely into disquietness and thereby become a Fool to the world and to my reason also and then ariseth the combate and Sathans bruising in the minde with Anguish and grief and then the minde knowes not whither to betake it selfe but runneth into Penitency and asketh the Lord wherefore it goeth so with it 32. And then the Lord shewes him in his language that Christ now is in him in hell and assaulteth the Devills strong rampant fort of prey whereupon there is such contest and disquietness in him and shewes him how his reason and the Adamicall nature viz. the greater part of his life must be broken and dive it selfe wholly into Resignation into the deepest humility into the process of Christ under his Cross and become a stranger to it selfe yea it s own Enemy and go with the Reason and the Greater Adamicall will into its Nothing 33. And when this is don then Esau viz. the Adamicall nature is indeed born and cometh forth alwayes first but Jacob viz. the spirit of Christ cometh soon after and deprives Esau of the kingdome and power and maketh nature a Servant and then Esau viz. nature must serve Jacob viz. the spirit of Christ then it is even here as the Son said unto the Father * * * John 17.6 Father the men were thine and thou hast given them mee * * * Joh. 10.28 and I give unto them
but it was cast away and rejected from God and that he must wholly forsake his naturall Right of Selfeness and wholly give in himselfe into Gods will CHAP. LIV. How Isaac by reason of the famine went downe to Abimilech King of the Philistines at Gerar and how the Lord appeared there to him and commanded him to stay there and renewed there the Covenant of his father with him of the meaning of this in its spirituall figure Gen. XXVI THe 26 Chap. of Genesis doth farther relate the history touching Isaac how God did so very wonderfully guide him and renewed the covenant of his father Abraham with him and preserved and blessed him and his wife with him for being the kingdome of Grace in the Covenant of God was now manifest in him the Blessing of God did now spring forth effectually in his purpose through the kingdome of Nature 2. And on the contrary how the Devill was an utter enraged Enemy to this Blessing and desired to sift and search the kingdome of nature in Isaac and his wife Rebecca in whom as yet the Serpents Ens lay in the earthly flesh through the lust of King Abimilech 3. And this againe is a figure of Adam in Paradise and also of Christ in the new Regeneration shewing how Adam went into King Abimilechs Land that is into a strange kingdome viz. into the four Elements where he hath denyed his wife viz. the matrix of the heavenly Generatress in him in that he introduced his lust into the beastiall property 4. As here Isaac did stand in fear of his life before King Abimilech by reason of his wife even so Adam in his strange lust in the kingdome of the four Elements and the Stars did also stand in fear before the strange King viz. before the kingdome of this world and denyed his heavenly birth out of fear of the kingdome of this world and gave his Eternall will to the King of this world that it might the better fare with him in his strange Lust as Isaac thought to do with his wife who stood herewith in the figure of Adam 5. Which figure the divine Imagination did represent unto it selfe in Isaac and set down withall the Covenant of the new birth viz. his promised truth how he would lead and guide the children of his Grace in the presence of the strange King viz. in the kingdome of this world and preserve them * * * Before from the lust and desire of this King and would lay hold of this King with his power and change his lust and desire viz. the lust of the Stars and four Elements into another will of the essentiall desire so that the sharpe and severe might of the Astrum in flesh and bloud should be changed into a Covenant of peace and do no hurt to the children of Grace in the Covenant but it should serve them to bring forth the blessing and fruits that they might grow greatly as here Isaac with King Abimilech stood surrounded in the meer Blessing of God and his possession of Goods and Cattle grew so great that King Abimilech thought he would be too potent and mighty for him and therefore commanded him to go out of his Land 6. Which is a figure of the new birth in the kingdome of Nature that if the inward spirituall Man doth in divine power outgrow or overtop the kingdome of nature then the kingdome of the outward nature in flesh and bloud in the * * * In spiritu mundi in the Cosmick spirit spirit of the world is sore afraid and astonished at it for it seeth and feeleth its ruin and decrease and would fain preserve its own-hood and propriety in the outward life 7. And then comes the spirituall man in the Covenant of the new birth and reproveth King Abimilech viz. the outward life in the spirit of the outward world for the wells of water which the divine thoughts viz. the Servants of the new man had digged in the Soules ground viz. in the Eternall Centre because Abimilech with his Servants viz. the evill earthly thoughts Imaginations and sences had filled them up with the vain lust of the flesh This sets forth and represents the wells of water which Abrahams servants viz. Abrahams faiths desire had digged in the Ens of faith about which wells Abimilechs Servants viz. the desires of the flesh have contended for and continually filled them up with earth which Isaacs Servants do again open in the root of Israel and at last digg up a well wherein they finde of the living water and there they did pitch their tent which well signified Christ for they called the place Beer-shèba viz. an opening or a contrition which signifyeth the Repentance breaking up or contrition of the earthly will in which Repentance the water of life viz. Christ floweth forth 8. This whole 26 Chap. of Genesis is a figure of the poor fallen man in the corrupt kingdome of nature signifying how he doth swim therein and how the poor soul is tost too and fro therein and seeketh it selfe in outward things and labours to advance its strength and power and yet finds no where any abiding place therein but wandreth from one thing into another and worketh now in this and then in that and soon in another and seeketh rest but findeth none untill it comes unto Beer-sheba viz. into humility before God and then the well of living water springs forth to it out of Gods Covenant 9. Now although the words in this Text of the 26 Chap. do seem to treat onely of externall things yet it is nothing else but the spirit in Moses alluding or playing under the externall history with a spirituall figure of the kingdome of nature and of the kingdome of Christ for he begins and speaketh of a great famine which was come into the Land for which distress-sake Isaac went down to Abimilech King of the Philistines at Gerar. The inward spirituall figure is this 10. When God had created Adam he came into the Famin viz. into the Temptation wherein the soul ought not to eat of the outward kingdome but of the inward but being it turned it selfe with its will into the outward kingdome it did live in the famine viz. in the hunger after the outward worlds substance and therefore it turned it selfe unto Abimilech King of the Philistins at Gerar that is to the corrupt kingdome in Gods Anger viz. to the heathenish King and was subject to it 11. And then the Lord appeared unto it as here he did to Isaac and said * * * Gen 26.2 Go not into Egypt that is thou poor depraved soul go not into the beastiall lust but remain in the Land which I shall tell thee of be thou a stranger in this Land that is remain in my Covenant and be with the soul a stranger in this house of flesh wherein the Soul is not at home * * * Gen. 26.3 And â—o I will be with thee
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
God viz. in the Kingdome of Hunger and Thirst where Nature is without the Divine Substance of the Good Power of God and the ‖ ‖ ‖ 7 blasted Eares seaven thick fatt and full Eares and also the * * * 7 full Eares seaven drie blasted Eares signifie the same also 12. But that this Dreame appeared twofold to Pharaoh it signifieth in this figure first the ground of the Eternall Nature in its seaven properties what God would shew thereby Secondly as to the second appearance it signifieth the humane Ground which in its Substance hath its Creaturely Originall out of the seaven properties Moreover it denotes the twofold Man according to the Outward Body and the outward Spirit and then according to the Inward Soulish or animall Spirit and according to the inward holy Substance of the Divine Substantiall power and standeth in the * * * Condition qualitie or propertie figure of a Holy Divine Man who is faire and full of divine power and vertue who walketh and feedeth in the true heavenly Pasture of the Substance of the Substantiall wisdome of God 13. And it denoteth secondly a wicked and ungodly Man who is withered meager leane and ill-favoured as to that Divine Substance and yet is even the same Natures property as the Divine is but he is withered and corrupted as to its good Substance the Wrath of the Eternall Nature in the seaven properties hath consumed its Substance so that it is now as a hungry fire-fire-Spirit 14. Thus the great God representeth before Pharaoh what at this time stood in the figure of the Aegyptians for he would visite them first he sheweth them his great Grace in giving them Joseph a Prophet and wise Prince to Governe them also he sheweth them in this vision that in his Grace in the Kingdome of the inward and outward Nature in the seaven properties there is meere Blessing and good things if they would walke therein they would be as the seaven fatt Kine and Eares 15. But if not then his wrath would come upon them and consume their good things in Body and Soule and make them leane dry and withered as was done to the Devills when of Angells they became Devills then their good things viz. the Substantiall Divine Wisdome in them faded and their seaven properties of the Eternall Nature became so ill-favoured leane and dry as the seaven withered Kine and the seaven blasted Eares wherein was no more power and vertue 16. And as the seaven withered Kine and the seaven dry Eares devoured the good fatt Kine and Eares and were yet more leane and ill-favoured then before that a man could not discerne that they had devoured them Thereby the great God also signifieth that the wicked Man with his seaven properties of Nature enkindled in the Anger of God devoureth the Good and faire Image of God in him by introducing himselfe into selfe-desire in which selfe and wicked desire Nature becomes painfull and falls into unquietnesse and disturbance of its peace and yet afterwards is still ill-favoured abominable loathsome and drie as a Covetous churlish hungry Dogge though he devour much his Covetous Nature in his Envy consumeth him even his flesh so that he hath not that which he will not afford to other Dogges 17. Thus the great God represents by this before the Aegyptians seaven Good fatt yeares and seaven dry barren yeares which devoured the other seaven so that a Man could not know the good any more under which yet very powerfull things are prefigured as shall be mentioned heereafter 18. But that Pharaoh was troubled at this vision and yet understood it not neither could his wise Men interpret it this signifieth that God himselfe would interpret it by his power and vertue in Joseph and that the Time of this visitation was at hand therefore was Pharaoh so mooved in himselfe that he would faine know it 19. But that the Wise-Men in the Light of Nature could not interpret it signifieth that the Workes of God are hidden to the Naturall Man without Grace and that he knoweth or understandeth nothing of the wayes of God unlesse God reveale or manifest them thereby in and through him for this was a Motion of the Eternall Nature through the outward Nature therefore the Naturall Wise-Men could not understand it 20. And when none could interpret it to the King the Kings Butler thought on Joseph that he had interpreted his Dreames for him and told it to Pharaoh And heere in this vision of Pharaohs God called Joseph and that which he had desired two yeares agoe through mans helpe was fulfilled and granted unto him Gen. 41.14 15 16. 21. Then Pharaoh sent and commanded Joseph to be called and they brought him speedily out of the Dungeon and he was shaved and put on other Garments and came into Pharaoh Then sayd Pharaoh to him I have dreamed a Dreame and there is none that can interpret it but I have heard of thee that when thou hearest a Dreame thou canst interpret it and Joseph answered Pharaoh and sayd that is not * * * In my power of mee yet God will prophesie good to Pharooh and Pharaoh related his Dreame to him 22. This figure that Joseph put on other Garments and was shaved when he was to enter in before Pharaoh signifieth this to us that God at present had put off the Garment of his Misery and had now put on him the Garment of Wisdome and would have him now in another place then he was in before and set him before Pharaoh with the Garment of Wisdome and would give him for a Guardian to Pharaoh for the Spirit of Moses setteth downe the figure Excellently accurately and properly as if he had a great desire to play and delight himselfe therein 23. And wee see further that Joseph sayd to the King that it stood not in his naturall power and Might to know such hidden things but that God alone gave him to know it so that he needed neither Art nor Magick Images about it but God would interpret good to Pharaoh through him 24. Therefore should a Magus give up his will to God and fix his Magick Faith wherewith he will search the figure of Nature in its formes and †††Or qualities Conditions in God that he may apprehend the Word of God and introduce it into the figure of Nature and then he is a right true Divine Magus and may master the inward Ground with Divine power and vertue and bring Nature into a * * * Type or representation figure he that practiseth otherwise heerein he is a false and wicked Magus as the Devill and his Witches are 25. And it is no way to be thought as if a Christian ought not to dare to meddle with the ground of Nature but that he must be a Clod and Dumb Image in the knowledge and skill of the secret Mysteries of Nature as Babell sayth Man ought not to dare to search and know it
6. But it hath more respect to the Covenant that the children of the Covenant in their Adamicall Nature would be a neere Cohabitation in Hope and that the Outward Man would not apprehend the Kingdome of Christ but would be a neere co-habitation with it where Christ should dwell in the inward Ground viz. in the Spirituall World and Adam in this * * * World or outward Life Time of the Life and yet be a co-habitation 7. For as the Spirit hath by Judah declared Christ in the flesh so now heere he declareth that the outward Man would not be Christ but be a Co-habitation of Christ Christ would possesse the inward Ground as he also sayth My Kingdome is not of this world Therefore the outward mortall Man should not say of it selfe I am Christ for he is onely a Co-habitation of Christ as the outward world is onely a Co habitation or neere neighbourhood to the Kingdome of Christ for Christ is the inward Spirituall world hidden in the outward visible world as the Day is hidden in the night and yet they dwell one by neere and with the other VI. The Testament of Issachar 8. * * * Gen. 49 14 15. Issachar is a strong boned Asse and he lodgeth in valleys between the Borders or Hills of the Country and he saw Rest that it was Good and the Land that it was pleasant and fruitfull but he hath bowed his shoulders to beare and is become a Tribute servant In this Testament of Issachar the Spirit pointeth first at the outward figure of this Tribe or Stock shewing where they should dwell viz. in the midst of the Land in Good ease and Rest but yet be Tributary but the powerfull figure looketh upon the inward Ground viz. upon the humane Nature 9. For when †††Gen. 30.18 Lea bare Issachar shee sayd God hath rewarded mee in that I gave my Mayde to my husband and shee called him Issachar that is a divine wages or reward for shee had given Rachell her Sonnes Mandrakes that shee suffered Jacob to sleepe with her this night upon which shee conceived this sonne therefore shee called him a recompence from God 10. But the Spirit sayth in this figure he would be a boned strong Asse and lodge between the Borders which outwardly in its habitation was just so but in the inward figure he sayth The man which is obteined from God by prayer is indeed a Gift and wages but his Adamicall Nature is onely a Boned strong Asse for the burthen who beareth the Adamicall Sack but he dwelleth with his Minde between the Borders viz. between God and the Kingdome of this world his Minde presseth into the Borders of God and the Body dwelleth in the World 11. Therefore the Minde must be as a Boned servile slavish Asse which though it sitteth at ease and rest in a good habitation in the Borders of God yet it must beare the burthen of sinnes and of Death in the earthly Sack and there is no buying it off with the Mandrakes before the Death of the Earthly Man also no praying to God for it avayleth that thereby the Boned strong Asse might come to divine Liberty It must remaine an Asse till Christ in himselfe bringeth it into the Eternall Rest The Adamicall hurt and losse is so great that the Asse must leave the Sack in the Death of Christ else he will not be rid of it 12. But he addeth the cause why he must remaine a Boned strong Asse for he sayth He saw the Rest that it was good and the Land that it was pleasant that is that the Minde would alwayes desire to rest in the Lust and pleasure of the flesh and would desire to take care of the Earthly Lust and in that regard the Minde must be a servile Asse and servant of Gods Anger and so seperateth the Naturall Adamicall Man from the Seede of the Covenant viz. from the person of Christ so that the Naturall Adamicall Man in its inbred Nature is but this Asse with the Sack till Christ possesseth his Kingdome in him no Covenant or praying availeth but that Adam must in this world remaine an Asse till the Sack be gone and then he is called a new childe in Christ which new childe in this Life is the inward Ground but the boned strong Asse is the new childes instrument upon which the Sack is carried for the servility of Gods Anger continueth so long as the Sack lasteth VII The Testament of Dan. 13. * * * Gen. 49.16 17 18. Dan will be a Judge among his People as any other Generation in Israell Dan will be a Serpent in the way and an Adder on the path and will bite the horse in the Heeles that his rider shall fall back O Lord I waite for thy Salvation This is a powerfull figure of the outward power and authority of humane Officers in the Kingdome of this World and is so strongly prefigured that it is terrible to reade if a man rightly discerne the figure and yet in the presence of God it standeth in its own proper figure thus The Spirit sayth Dan will be a Judge among his people as one of the Generations or Tribes in Israell In the Figure it standeth thus 14. Dan standeth in the figure of all outward Officers from those of highest authority and power even to the * * * Ordering of a Mans own private affaires or employment◠Government of the humane Life it selfe therefore the Spirit fayth of him he shall be in his owne might and power as one Man is to another In the presence of God he is not esteemed greater in his owne Nature then a Servant or Minister for he serveth God in his Office as another servant doth his Lord and Master the Office is Gods wherein he sitteth as a Judge The Office is the Authority and power and he himselfe is before God as another Man 15. But the Spirit sayth Dan will be a Serpent on the way and an Adder on the path that is this Judge in Gods Office would draw poyson out of the power and authority viz. selfe-will and say of himselfe the authority is mine the Office is mine that is called on the way for the way which they should goe is Gods viz. true righteousnes then sayth Dan that Land and Country this Citty that Village those Goods that Money is mine it is my owne I will use it to my owne profit advantage and honour and live in this Office as I will 16. And this very selfehood is the Serpent and venomous Adder on the way for it walketh very dangerous steps upon the paths of righteousnesse it turneth righteousnesse into Selfehood to doe what it will it sayth I am a Lord the Citty Land and Country the Village or Authority and power is mine I may doe with the people what I will they are mine and so sucketh poyson out of Gods Office of a Judge and thereby afflicteth the miserable and
nigh unto any thing he is through All and in all his birth is every where and without and besides him there is nothing else he is time and Eternity Bysse and Abysse and yet nothing comprehends him save the True understanding which is God himselfe CHAP. II. Of the Word or Heart of God THis is now what Saint John saith Chap. 1. In the beginning was the word and the word was with God and God was the word the same was in the beginning with God the word l l l Im signifieth in the. In is the will of the Abysse m m m Aâ—fang beginning beginning is the Conception or apprehension of the will where it conceiveth and bringeth it selfe into an Eternall Beginning the * * * Wort signifieth the word Which words in the High-Dutch he expounds according to the Language of Nature Word is now the Conceived which in the will is a Nothing and with the Conception there is a generation this was in the beginning with the will and in the will but with the Lubet of the will it receiveth its beginning in the Conception of the will therefore it is called a Heart viz. a Centre or Life-Circle wherein the Originall of the Eternall Life is 2. And John saith further By the same were all things made and without it was not any thing made that was made In it was the life and the life was the light of men heere O man take now this light of life which was in the Word and is Eternall and behold the Being of all Beings and especially thy Selfe seeing thou art an Image life and being of the unsearchable God and a Likenesse as to him heere consider time and Eternity Heaven Hell the world light and darknesse paine and Source life and death Something and Nothing Here examine thy self whether thou hast the light and life of the Word in thee so that thou art able to see and understand all things for thy life was in the Word and was made manifest in the Image which God Created it was breathed into it from the Spirit of the word now lift up thy understanding in the light of thy life and behold the Formed Word Consider its inward Generation for all is manifest in the light of life 3. Saist thou I cannot I am corrupt and depraved heare me thou art not as yet borne againe of God otherwise if thou hadst again that same light then thou couldest Goe to then we all indeed come far short of the Glory which we ought to have in God but I will shew thee somewhat have a care and conceive it aright be not a Mocker as the Confused Babel is Lo when we would speake of the Being of all Beings then we say that from God and through God are all things for Saint John saith also that without him was not any thing made that was made 4. Now saith Reason whence or how hath God made Good and Evill Paine and Joy Life and Death is there any such will in God which maketh the evill Heere Reason beginneth to Speculate and will apprehend it but it goeth onely about the outside of the Circle and cannot enter in for it is without and not in the word of the Life-Circle 5. Now then behold thy selfe and consider what thou art view what the outward World is with its Dominion and thou shalt finde that thou with thy outward Spirit and Beeing art the outward would thou art a little world out of the Great world thy outward light is a Chaos of the Sun and Stars else thou couldst not see n n n Or receive light from the Sun by the light of the Sun the Stars give the Essence of distinction in the intellective Sight thy body is fire aire water earth therein also lyeth the Metaline property for of whatsoever the Sun with the Stars is a Spirit of that the Earth with the other Elements is a o o o Essence Substance or body Being a Coagulated Power what the Superiour Being is that is also the inferiour and all the creatures of this world are the same 6. When I take up a stone or clod of earth and look upon it then I see that which is above and that which is below yea the whole world therein onely that in each thing one property hapneth to be the chiefest and manifest according to which it is named all the other properties are joyntly therein onely in distinct degrees and centres and yet all the degrees and centres are but one onely centre There is but one onely root whence â—ll things proceed it onely severizeth it selfe in the Compaction where it is Coagulated Its originall is as a Smoak or vaprous breath from the Great Mystery of the Expressed Word which standeth in all places in the re-expressing that is in the Re-breathing or ecchoing forth a likenesse according to it selfe an Essence according to the Spirit 7. But now we cannot say that the outward World is God or the speaking word which in it self is devoid of such essence or likewise that the outward man is God but it is all onely the expressed Word which hath so coagulated it self in its re-conception to its own expression and doth still continually coagulate it self with the 4 Elements through the Spirit of the desire viz. of the Stars and bringeth it selfe into such a motion and life in the mode and manner as the Eternal Speaking word maketh a Mysterie which is Spirituall in it selfe which Mystery I call the Center of the Eternall Nature where the Eternall Speaking Word bringeth it selfe into a Generation and also maketh such a Spirituall World in it selfe as we have materially in the Expressed Word 8. For I say the inward world is the Heaven wherein God dwelleth and the outward world is expressed out of the inward and hath onely another beginning then the inward but yet out of the inward it is expressed from the inward through the motion of the Eternall Speaking Word and closed into a beginning and End 9. And the inward world standeth in the Eternall Speaking Word the Eternall Word hath spoken it through the wisdome out of its owne Powers Colours and Vertue into an Essence as a Great Mysterie from Eternity which Essence also is onely as a Spiration from the Word in the wisdome which hath its re-conception to Generation in it selfe and with the Conception doth likewise Coagulate it selfe and introduceth it selfe into formes after the manner of the Generation of the Eternall Word as the Powers Colours and Vertue doe generate themselves in the word through the wisdome or as I might say out of the wisdome in the Word 10. Therefore there is nothing nigh unto or a far off from God one world is in the other and all are onely one but one is Spirituall the other Corporeall as soul and body are in each other and also time and Eternity are but one thing yet in distinct beginnings the spirituall world in the internall
the cold stiffneth and freezeth the water thus the Astringency is a meere raw coldnesse and the Compunction viz. the Attraction is yet brought forth with the impression or close constringent Desire 11. It is even here as Father and Son the Father would be still and hard and the Compunction viz. his Son stirreth in the Father and causeth unquietnesse and this the Father viz. the Astringency cannot endure and therefore he attracteth the more eagerly and earnestly in the Desire to hold refraine and keep under the disobedient Son whereby the Son groweth onely more strong in the y y y Or Sting Compunction and this is the true ground and cause of Sense which in the Free Lubet is the Eternall beginning of the z z z or Manifestation motion of the Powers Colours and Vertue and of the Divine Kingdome of Joy and in the darke Desire it is the Originall of enmity Paine and Torment and the Eternall Originall of Gods Anger and all unquietnesse and Contrariety or Antipathy 12. ♂ ♂ ♂ 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
Sunder it selfe into Properties both Spiritually and Substantially as is to be seen in this World whence also the manifold Salts doe arise which with the Creation came to be such Matter which in the Eternity was onely a Spirituall Essence but in the beginning of Time became Gross and hard 11. Also the manifold Spirits both good and evill doe originally spring from this Eternall root and likewise the manifold Stars with the foure Elements and all whatsoever liveth and moveth but the Separation in it selfe is thus to be understood when the blaze ariseth then out of the fire proceedeth the Severation the Fire-Flagrat is Consuming it apprehendeth the Conceived Essence both in the free Lubet and in the Austere impression and consumes it in a twinckling of an Eye for heere the Eternall Will which is an Abysse becomes manifest in the fire no Essence can subsist before it it devoureth all into it s Nothing 12. And heere is the Originall of the Eternall Death or devoration and in this Devoration is the highest Arcanum or Secret for the true essentiall lively Spirit and understanding proceedeth out of this devoration and maketh another Beginning for the first beginning is Gods who introduceth himselfe from the Abysse into Bysse to his owne Contemplation but this Beginning which proceedeth againe out of the devoration is a Spirituall Beginning and maketh three worlds namely 1. The darke fire-world in heat and cold a Rawnesse wholly Austere devoid of Essence 2. The other world is the Spirituall light or Angelicall world 3 And the third began with the beginning of time when God moved both the inward worlds he thence brought forth and created this outward visible world into a forme of time 13. Now the Separation in the fire of devoration is thus to be understood the Powers which the first impression made essentiall are in the fire reduced into a Spirituallnesse viz 1. From the free Lubet proceedeth forth a Spirituall Mysterium which is as to the Deity viz. the Eternall understanding Spirituall and it is the angelicall light and Life and also the reall humane Life and so of all whatsoever is like unto them for they are Powers of God therefore the Angells beare in them the Great Name of God and likewise all true men who have the divine Power 14. From the Essence of the free Lubet there proceedeth forth in the fire an oyly Power which is the body or Essence of the understanding therein the fire burneth and thence the shining Lustre or Glance ariseth Thirdly from the Understanding and Spirituall Oyle there proceedeth forth a moving Lubet like an Element and it is also the Divine Element 15. Fourthly out of the Element there proceedeth forth a watry Property and yet it iâ— onely to be understood Spiritually this is the water of which Christ said he would give us to drinke and whosoever should drinke thereof it should spring up in him to a fountaine of Eternall Life it is the water above the Firmament of which Moses speaketh that God hath separated from the externall waters under the Firmament This watry and Elementall Property proceedeth from the Essence of the Free Lubet which is conâ—umed in the Fire and the Word of the understanding which hath now manifested it selfe in the fire doth expresse these Powers from it selfe as a living and moving Essence and heerein the Angelicall world is understood 16. In the Separation which is from the dark Property there proceedeth forth through the Speaking Word in the Separation out of the fire viz. out of the Astringent harsh Impression 1. An hellish thirsty wrathfull Source being as another Principle or beginning of another Property which Source is wholly Rough like the cold or hard stones a minde which is horrible like to the fire-blaze 2 ly There proceedeth forth from this fiâ—ry Spirit from the darknesse an Oyle which is of a poysonfull Property for it is the Evill Mercurius arising from the Compunction in the anxious Astringency 17. 3 ly The Anguish likewise maketh a moving minde like the Element but altogether in an exceeding wrathfull very piercing Property in which the great fires might and will in the Anger of God or the wrath of God ariseth which Lucifer desired to be and to rule therein and therefore he is a Devill that is one spewed out of the Love-fire into the Darke fire 4 ly There proceedeth forth also from the wrathfull Property through the Devoration in the fire viz. from the first darke impression a watry Property but it is much rather a poysonfull Source in which the n n n Text the daâ—k life burneth life of darknesse consisteth 18. But my writing heere of the Oyle and water is thus to be understood in the enkindling of the fire in the Flagrat both in the Flagrat of Joy in the Ens of the free Lubet and in the Flagrat of the wrathfullnesse in the impression of the darke Spirituall Ens the Essence which the first desire hath Coagulated or amassed is Consumed in the fire-Flagrat that is it doth as t' were dye to it selfe-good and is taken into the Onely Spirit which heere hath manifested it selfe in the fire of the wrathfulnesse and in the light-fire of the Kingdome of Joy which Spirit doth now re-expresse it or breath it forth again out of it selfe as two Spirituall worlds 19. Understand it aright there proceedeth forth out of the fiery Property in the Spiration the vitall Source which according to the Free Lubet is holy and joyfull and according to the darknesse painfull and wrathfull the wrathfullnesse and painfull Source is the root of joy and the joy is the root of the enmity of the darke wrathfullnesse so that there is a contrarium whereby the good is made manifest and known that it is good 20. And the Mortifyed Essence in the fire which the first desire in the free Lubet hath Coagulated and made darke proceedeth forth through the Fires-mortification as a Spirituall Oyle which is the Property of the fire and light and from the mortification there proceedeth a water viz. a mortified Sencelesse Essence being a house of the oyle wherein the fire-Source or Spirit hath its vitall Region which oyle is the food of the fire Source which it draweth againe into it selfe and devoureth and thereby allayeth the fire-Source and introduceth it into the greatest meeknesse in which the life of the great Love ariseth viz. the good taste so that the fire-Source becometh an humility or meeknesse in the oyle through the mortification in the water-Source 21. For no fire-Spirit can be meeke without the mortification of its owne naturall Propriety or peculiar Essence but the water which before was an Essence amassed out of the free Lubet and yet mortified in the fire that can change the Essence of the fire into a meeke desire CHAP. V. Of the five Senses Love-fire ♀ Venus 1. THe fift Forme or Property is the Love-desire viz. the holy life or the displayed
it selfe to a body viz. a root or the like from which roote there groweth forth in this hungry desire such a body or hearb as the first Power was thus likewise the manifested Powers of God doe forme themselves into an externall Degree viz. into an Essence or Corporallity to speake in reference to the Spirit whereas we must onely understand a Spirituall Essence but yet Corporeall or Essentiall in reference to the Spirit of the Powers as the water is a thicker substance then the Ayre for the ayre penetrates the water the like is to be understood concerning the divine Powers and Essence 5. The Powers stand manifest in an oyly Property but the oyly is manifest in a watry Property therefore the Essence of the divine Powers consisteth in a Spirituall water viz. in the holy Element whence this world with the foure Elements as a degree more externall was brought forth and created into a Substantiall Forme 6. And in this holy Element or Spirituall water we doe understand holy Paradise in which the manifested Powers of God doe work which holy Element in the beginning of this outward world did Penetrate and pullulate through the foure Elements in which Power there grew such fruit wherein the vanity of the wrath was not manifest which man negligently lost so that the lively buddings of the holy Element through the foure Elements and the Earth did cease for the Curse of vanity was manifest and did effectually worke and spring forth out of the earth 7. Thus by the seventh Forme of the Eternall Nature we understand the Eternall Kingdome of Heaven wherein the Power of God is Essentiall which Essence is tinctured by the Lustre and Power of the fire and light for the Lustre of the Spirituall fire and light is the working life in the Spirituall water viz. in the holy Element for this water being the amassed or congealed Essence of the divine Powers is moving but yet it is as an Essence voide of understanding in reference to the divine Powers for it is a degree more externall as every Substance or body is inferiour to the Spirit the oyly Essence is the Spirit of the water viz. of the watry Spirit and the manifested Powers of God are the Spirit of the oyle or oyly Spirit and the Eternall Vnderstanding of the Word is the beginning of the manifested Powers and one degree goeth forth mutually from another and All r r r Or Beeings or all the Universall created Substance is onely God revealed God manifested God expressed Essence is nothing else but the manifested God 8. When we consider what kinde of life Motion and Dominion was before the times of this outward world in the place of this world and what Eternity is then we finde that it was and is unto Eternity such a life motion and Dominion as is above mentioned 9. The outward world with the foure Elements and Stars is a Figure of the internall Powers of the Spirituall world and was expressed or breathed forth by the motion of God when he moved the internall Spirituall world and amassed by the divine desire of the inward Powers and introduced into a creaturall Beeing both out of the internall spirituall dark-world and also out of the holy light-world 10. This outward world is as a smoake or vaprous steame of the fire-fire-Spirit and water-Spirit breathed forth both out of the holy and then also out of the dark world and therefore it is evill and good and consists in Love and anger and is onely as a smoke or misty exhalation in reference and respect to the spirituall world and hath againe introduced it selfe with its Properties into formes of the Powers to a Pregnatresse as is to be seen in the Stars Elements and creatures and likewise in the growing Trees and hearbs it maketh in it selfe with its birth another Principle or beginning for the Pregnatresse of time is a Modell or plat-forme of the Eternall Pregnatresse and time coucheth in Eternity and it is nothing else but that the Eternity in its wonderfull birth and manifestation in its Powers and strength doth thus behold it selfe in a forme or Time 11. And now as we doe acknowledge that in the Spirituall holy world there is an Essence viz. a comprehensive Essence which consisteth in the Spirituall Sulphur Mercurius and Sal in an oyly and watry Bysse wherein the divine Powers play and worke so likewise in the darke world there is such a Property but altogether adverse odious opposite spitefull envious bitter and compunctive it hath also Essence s s s Or of according to its desire but altogether of a fell raw indigested watry Nature wholly sharp and harsh like to the Property of the rough hard stones or wild earth of a cold and scorching dark and fiery Property all which is a contrarium to Love that so it might be knowne what Love or Sorrow is 12. That the fullness of joy might know it selfe in it selfe the Keen Tartnesse of the Source must be a cause of the joy and the darknesse a manifestation of the light that so the light might be manifestly known which could not be in the ONE 13. But to answer the Readers desire briefly and fully concerning the seven Properties of the Eternall nature which make three Principles or worlds I will out of Love for the sake of the simple yet once more set downe the formes in briefe as an A. B. C. for his further Consideration and meditation I. Forme Astringent Desire 14. LO the Desire of the Eternall Word which is good is the beginning of the Eternall Nature and is the Congealing of the Eternall Nothing into Something it is the Cause of Essences also of cold and heat so likewise of the water and aire and the formation of the Powers and a cause of the taste a mother of all Salts II. Forme bitter Compunctive 15. THe motion of the Desire viz. the attraction is the other Forme of Nature a cause of all life and Stirring so also of the Senses and distinction III. Forme Anguish Perceivance 16. THe Anguish viz. the Sensibility is the the third Forme a Cause of the Minde wherein the Senses are moved and acted IV. Fire Spirit Reason Desire 17. THe fire is a cause of the true Spirituall life wherein the holy Powers of the free Lubet are delivered from the Astringent undigested roughnesse for the fire in its Essence devoureth the darke Substance of the Impression and works it forth out of it selfe out of the light into Spirituall Powers V. Forme Light Love 18. THe holy Spirituall Love-desire where the holy will of God hath exacuated it selfe in the harsh impression and manifested it selfe through the fire with the Power of the Omnipotence that now brings it selfe forth through the fire in the light and so in the Powers it is introduced into life and motion in the desire and herein the Holy Generation and the Triumphant Kingdome of the great Love of God doth consist and is
manifest VI. Forme Sound Voice Word 19. THe sixt is the Sound of the divine Word proceeding from the divine Powers which is formed in the Love-desire and introduced into a manifest word of all Powers wherein the manifestation of the divine Kingdome of joy in the free Lubet of Gods wisdom consisteth VII Forme Essence Beeing Mansion 20. THe seventh is the formed Essence of the Powers viz. a manifestation of the Powers what the first six are in the Spirit that the Seventh is in a Comprehensible Essence as a mansion and house of all the rest or as a body of the Spirit wherein the Spirit worketh and playeth with it selfe also it is a food of the fire whence the fire draweth Essence for its Sustenance wherein it burneth and the Seventh is the Kingdome of the divine glory and the Seven are thus named or expressed 21. The Out-Birth or Manifestation is this The Seaven Spirits of God or powers of Nature as they shew and manifest themselves in Love and Anger both in the Heavenly and Hellish Kingdom and also in the Kingdom of this world Anger Love 1 Astringent Desire Hellish Heavenly Hardnes Cold Covetosnes World Earthly Kingdom 1 Cold Hardnes Bone Salt 2 Attractiō or Compunctiō of Sence Compunction Envy 2 Poyson Life Growth Senses 3 Anguish or Minde Enmity 3 Sulphur Perceivance Paine 4 Fire or Spirit Pride Anger 4 Spirit Reason Desire Love Fire 5 Light or Love-Desire Meekenesse 5 Venus-Sport Lifes-Light 6 Sound or Vnderstanding Divine Joy 6 Speaking Crying Distinguishing 7 Body or Essence Heaven 7 Body Wood. Stone Earth Mettall Hearb This was received from the Author in such a forme by Abraham von Somerveldt 22. Curteous Reader understand the sense aright and well the meaning is not to be understood so as if the Seven Properties were divided and one were neere by another or sooner manifest then another all Seven are but as one and none is the first second or last for the last is againe the first as the first introduceth it selfe into a Spirituall Essence even so the last into a Corporeall Essence the last is the body of the first we must speake thus apart to write it down and decipher it to the Consideration of the Reader they are altogether onely the Manifestation of God according to Love and Anger Eternity and Time 23. But this we are to marke that each Property is also essentiall and this essence is joyntly as one Essence in the Kingdome of heaven and it s a Mysterium whence heavenly plants spring forth out of each Powers property as the earth is a Mysterium of all trees and hearbes so also of the grasse and wormes and the foure Elements are a Mysterium of all Animalls and the Astrum a Mysterium of all operations in Animalls and Vegetables 24. Each property is to it selfe essentiall and hath also in its Essence the Essence of all the other six formes and maketh the essence of the other six formes also essentiall in its essence as we see in the Earth and stones especially in Metalls where oftentimes in One Compaction all seven metalls are couched together and onely one property is principall which doth Coagulate and captivate all the rest in it selfe and alwayes one is more manifest then the rest according as each property hath its powerfull predominancy in a thing the like is also to be understood in vegetables where ofttimes in an hearb or peece of wood there is an Astringent sowre harsh bitter anxious or Sulphrous property also a fiery sweet or luscious flashy or watry quality CHAP. VII Of the Holy Trinity and divine Essence 1. THe Eternall and Temporall nature is especially understood in the darke and fire world viz. in the foure first formes as 1. in the astringent desire 2. in the bitter Compunction 3. in the Anguish or Sensation 4. In the fire where the Severation proceedeth forth in the Enkindling of the fire in the Flagrat but the powers both in the internall and externall world are all understood in the light or love-fire viz. in the love-desire 2. For their first ground is the Eternall Word viz. the One wherein all things are coucht the Second ground is the free Lubet of the word viz. the wisdome wherein all the Colours of the onely Power are manifest in the will of the Deity the third ground is the Love-desire wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature and introduced it selfe through the fires inflammation into a Spirituall Dominion which Lubet displayeth it selfe with the powers in the light in an Eternall Kingdome of Joy 3. The fourth ground is the oyly Spirit in that the free Lubet doth amasse it selfe in the fiery Love-desire in the meeknesse as in its own peculiar forme and co-amasseth the Lustre and essence of the fire and light and introduceth it into the first Essence which power of the fire and light in the meekness of the free Lubet in the oyly property is the true and holy Tincture 4. The fift ground is the watry Spirit arising from the mortification in the fire where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire now out of the Devoration of the fire there proceedeth forth a Spirituall Essence which is the oyly ground and a watry Essence from the mortification which depriveth the fire-spirit of its wrath so that it is not able to set its wrathfull properties on fire in the oyly ground so that the fire must burne through death and be onely a light else the oyly ground would be enflamed thus the fire in its Devoration must beget the water viz. its death and yet must againe have it for its life else neither the fire nor the light could subsist and thus there is an Eternall Generation devoration receiving and againe Consuming and yet also it s thus an Eternall Giving and hath no beginning nor End 5. Thus we now understand what God and his Essence is we Christians say that God is threefold but onely one in Essence but that we generally say and hold that God is threefold in person the same is very wrongly apprehended and understood by the ignorant yea by a great part of the learned for God is no person save onely in Christ but he is the Eternall Begetting Power and the Kingdome with all Beeings all things receive their Originall from him 6. But that we say of God he is Father Son and holy Spirit that is very rightly said onely we must explaine it else the un-illuminated minde apprehends it not the Father is first the will of the Abysse he is without all Nature or beginnings the will to Something which doth conceive it selfe into a Lubet to its own Manifestation 7. And the Lubet is the Conceived Power of the will or of the Father and it is his Son heart and Seat the first Eternall Beginning in the will and he is therefore called a Son because
the Spirit of the Grossenesse is in the poysonfull life in which Lucifer is a Prince of this World 31. But the heavenly part holds the grossenesse and poysonfull Source captive so that the Devill is the poorest Creature in the Essence of this world and hath nothing in this world for his owne possession save what he can cheat from the living Creatures which have an Eternall beeing that they enter with the desire into the wrath of the Eternall viz. consent unto his jugling Incantations 32. If we would rightly consider the Creation then we need no more then a divine light and Contemplation it is very easie unto the illuminated minde and may very well be searched out let a man but consider the degrees of nature and he seeth it very clearly in the Sun Stars and Elements the Stars are nothing else but a crystalline water-water-spirit yet not a materiall water but Powers of the Salnitrall Flagrat in the fire 33. For their Orbe wherein they stand is fiery that is a Salnitrall fire a Property of the Matter of the Earth metalls trees hearbs and the three Elements fire aire and water what the Superiour is that is also the inferiour and that which I finde in the Compaction of the Earth that is likewise in the * * * Or Constellation Astrum and they belong both together as body and Soule 34. The * * * Or Constellation Astrum betokeneth the Spirit and the Earth the Body before the Creation all was mutually in each other in the Eternall Generation but in no Coagulation or Creature but as a Powerfull wrestling Love-play without any such Materiall Substance 35. But it was enkindled in the Motion of the word viz. the Verbum Fiat and therewith the inflammation in the Sal-nitrall Flagrat each Property did divide it selfe in it selfe and was amassed by the awakened Astringent impression viz. the first forme of Nature which is called the Fiat and so each became Coagulated in its Property the Subtle in its Property and the gross in its Property all according to the Degrees as the Eternall Generation of Nature derives it selfe from the unity into an infinite multiplicity 36. Good and Evill is manifest in the * * * Or Constellation Astrum for the wrathfull fiery Power of the Eternall nature so also the power of the holy Spirituall world is manifest in the Stars as an essentiall Spiration and therfore there are many obscure Stars all which we see not and many light Stars which we see 37. We have a likenesse of this in the matter of the Earrh which is so manifold whence divers sorts of fruit grow viz. according to the Properties of the Superiour Sphears for so is the Earth likewise being the grossest Substance where the mortall water is Coagulated 38. The Earth was Coagulated in the Seventh forme of Nature viz. in the Essence for it is that same Essence which the other six Properties doe make in their desire it chiefly consisteth in seven Properties as is above mentioned but the unfoldment or various explication of the Properties is effected in the Salnitrall fire where each Property doth againe explicate it selfe into seven where the Infinitenesse and great q q q Or Potency possibility ariseth that of one thing another can be made which it was not in the beginning 39. The Beeing of all Beeings is onely a Magicall birth deriving it selfe out of one onely into an infinitenesse the one is God the infinite is time and Eternity and a manifestation of the One where each thing may be reduced out of one into many and againe out of many into one 40. The Fire is the chiefe workmaster thereunto which putteth forth from a small Power a little Sprout out of the earth and displayeth it into a great Tree with many boughes branches and fruits and doth againe consume it and reduceth it againe to one thing viz. to ashes and Earth whence it first proceeded and so also all things of this world doe enter againe into the One whence they came 41. The Essence of this world may easily be searched out but the Centre or Point of motion will remaine darke unto reason unlesse there be another light in it it supposeth that it hath it in the r r r Or Mathematically describe and demonstrate it Circle and can measure it but it hath it not in the understanding 42. When we consider the Hierarchy and the Kingly Dominion in all the Three Principles in the place of this world so far as the Verbum Fiat reached forth it selfe to the Creation of the outward world with the Stars and Elements then we have the ground of the s s s Centrall fire or radicall heat the Point of motion the vertue of the light Punctum and the Royall Throne of which the whole Creation is but a Member 43. For the Stars and foure Elements and all whatever is bred and Engendred out of them and live therein doth hang or appertaine unto one punctum where the divine Power hath manifested it selfe from it selfe in a forme and this Punctum standeth in three Principles viz. in three worlds nothing can live in this world without this Punctum it is the onely Cause of the life and motion of all the Powers and without it all would be in the t t t Or Eternall Silence Stillnesse without motion 44. For if there were no light then the Elements would be unmoveable all would be an Astringent harsh Property wholly raw and cold the fire would remaine coucht in the cold and the water would be onely a keen Spirit like to the property of the Stars and the aire would be hid in the water-Source in the Sulphur and be a still unmoving Essence 45. We see in very deed that the light is the onely Cause of all Stirring Motion and life for every life desireth the power of the light viz. the disclosed Punctum and yet the life is not the Punctum but the forme of Nature and if this Punctum did not stand open then the Kingdome of darknesse would be manifest in the place of this world in which place of wrath Lucifer is a Prince and possesseth the Princely throne in the wrath of the Eternall Nature in the place of this world 46. Therefore oh man consider with thy selfe where thou art at home viz. on one u u u Viz. As to thy body and outward carkasse of clay thou art a guest for a while in this outward world travelling in the vanity of time part in the Stars and foure Elements and on the other x x x Viz. As to thy soule in its own selfe and creaturall beeing without the divine light or re-generation in the Abysse of Hell part in the darke world among the Devills and as to the third y y y As to thy divine Image and Spirit of Love in the Eternall light part in the Divine power in heaven that Property which is master in thee
that they remaine without and doe not so much as once know God 23. The Firmament is the Gulfe betweene time and Eternity but that God calleth it heaven and maketh a division of the waters gives us to understand that the heaven is in the world and the world is not in heaven 24. The water above the firmament is in heaven and the water under the firmament is the externall Materiall water 25. Heere we must understand the difference between the holy and the outward water the water above the firmament is Spirituall in the birth of the holy Element and the water under the firmament is mortall for it is apprehended in the Darke Impression the Curse and the Awaked vanity is therein and yet one water is not without the other 26. When I looke upon the externall water then I must also say heere is also the water above the firmament in the water under the firmament but the firmament is the middle and the gulfe therein between time and Eternity so that they are distinct and I see with the externall eyes of this world onely the water under the firmament but the water above the firmament is that which God hath appointed in Christ to the Baptisme of Regeneration after that the word of the divine Power had moved it selfe therein 27. Now the outward water is the instrument of the inward and the inward water is understood therein for the moving Spirit in the word is hee which ruleth the inward water in the Baptisme deare Christians let this be spoken to you it is the reall ground 28. But that Moses saith God created the firmament and called it heaven is the most intimate Secret of which the earthly man is not able to understand any thing the understanding is barely in the Power of the water above the firmament viz. in the Heaven or as I might set it down in the Spirit of God if he be awaked in man in the water above the firmament which disappeared in Adam as to his life that man seeth through all otherwise there is no understanding heere but all is dumb and dead 29. The creating of the heaven is understood first how the Speaking Word hath y y y Conceived or formed amassed the manifested Powers of the Spirituall world wherein it is manifest worketh and also ruleth secondly it is understood of the manifested Powers of the externall world which the Spirit hath amassed into the Essence of foure Elements and closed into the externall firmament that the Devill viz. the Prince of Anger cannot reach them by which he would worke with the internall water so that the Powers of Eternity doe worke through the Powers of time as the Sun illustrates the water and the water comprehends it not but feeles it onely or as a fire doth through-heat an iron and the iron remaineth iron so likewise the outward heaven is passive and the inward worketh through it and draweth forth an externall fruit out of the outward whereas yet the inward heaven lieth hidden therein in the Firmament as God is hidden in the Time 30. And we are to understand with the Second dayes worke the manifestation of the internall heavenly and the externall heavenly Essence viz. the manifestation of the water-Source understand the Essence of the Seven Properties viz. the Corporallity or the z z z Operate or worke-house Laboratory of the other six wherein the Soule or Spirit of the outward world worketh and ruleth in the externall this a a a Or operation working is in the most externall or inferiour heaven next the earth ascribed unto the Moone for it is the manifestation of the Lunar Property not of the b b b Star or Planet called the Moone Star which was first created into the externall on the fourth day to be a Governour therein but this same Property is in the inanimate outward life viz. in the vegetative life the vegetative life was opened on the third day 31. And when God had ordained the water into Sundry places upon the Earth then he moved the externall expressed word in the vegetative life now Moses saith God spake Let the Earth put forth hearbs and grasse yeelding Seed Verse 11 12. and fruitfull trees each bearing fruit according to his kinde and let each have its seed in it selfe and when it came to passe out of the Evening and morning was the third day Of the third day of the Creation 32. IN the Originall of the Eternall nature which is an Eternall Originall the manifestation of the six dayes workes is very clearly to be found how the Eternall Word hath unfolded them out of the invisible spirituall Property and brought them into the visible also the forme thereof is to be found in the Planetick Orbe if any hath skill to apprehend it 33. For in the Eternall natures birth there is an Eternall day whatsoever God hath manifested and made visible in six c c c Or distinctions diversalls which are called dayes-workes that standeth in the Eternall nature in six distinct degrees in the Essence viz. in the Seventh Property in which the six degrees of nature worke and yet also doe eternally Rest from working they are themselves the working which they give in to the Seventh as into their owne Peculiar Rest wherein their perfection and manifestation consists 34. And we are to understand nothing else by the Creation save that the Verbum Fiat hath amassed the Spirituall birth and introduced it into a visible externall dominion and Essence for we see it very clearly in the writings of Moses albeit we have a glasse besides to see that when God the first day had created the Grosse part into a d d d Lump or Chaos masse that he extracted the fine part out of the same first dayes worke and Severed and amassed the waters viz. the Spirituall Essence and produced it out of the first day viz. out of the holy Power into a time that is out of the Eternall Day into an inchoative day 35. Now the third accomplishment of the third dayes worke is the moving growing life in which on the first day the light of nature did shine in the Essence of the Ens after an externall manner it shone likewise now through the Second day viz. through the water and the heaven and in this shining light the expressed Word did move it self in the Essence and wrought effectually and even then the power of the expressed Word from the light of the inward nature did pullulate and spring forth through the externall nature out of the heaven through the earth and so now the Potentate who was a King and great Prince hath lost his Domination for the Essence of the wrath was captivated in the light of nature and he with it and so he lyeth between time and Eternity imprisoned in the darknesse untill the judgement of God 36. In the third dayes worke the Sulphureous Mercuriall and Saltish life out of the Centre
Element whence the foure were expressed and understand the outward man for the outward world with the Stars and foure Elements viz. fire aire water and Earth and also for the outward Tincture which is lincked with the inward in the holy expressed Word and is onely Severed by a Principle where also the inward putteth forth an externall life the inward is holy and the outward life or Principle in the Tincture were likewise holy if the Curse were not come into it by reason of the awaked vanity yet if the vanity be Severed * * * Or from by the Tincture then it is holy and a Paradise which shall open it selfe at the End of this world 14. And Moses saith further God breathed into man the breath of life and he became a living Soule this signifyeth the living Speaking understanding Spirit out of all the three Principles viz. out of the inward fire-world which is manifest through the darke world and out of the holy light-world and out of the outward Aeriall world this is the Soule 15. The inward fire-breath is the true Eternall Creaturall Soule and the Lights-breath is the true understanding Spirit of the soul wherein it is an Angell and the outward air-breath is the rationall Soule in the vegetative bestiall life wherewith man ruleth over all the Creatures of this world 16. As the onely understanding of the Abyssall unsearchable Deity hath manifested it selfe with three Principles so likewise he hath breathed in the true life out of all the three Principles into the Created Image the body is a limus of all beeings and the Soule is the expressed Word viz. the Power and understanding of all Essences viz. the manifestation of the divine Understanding 17. The Spirit of God hath inspired or given in it selfe from the properties of all the three Principles into the Created Image viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers or as I might set it down he hath inspoken it viz. the Egressed Sound or expressed voice of the understanding which through the motion of God did Educe and manifest it self through the Eternall and Temporall nature the same Spirit God did again in Speake or as the Text in Moses hath it breath in to this onely Image for a Ruler of the body and all other Creatures 18. And the Soul in its reall life and understanding consists in three Kingdomes the first is the Eternall nature viz. the Potent might of Eternity the dark and fire-world according to which God calleth himself a strong zealous Angry God and a consuming fire in which the Devill hath wholly plunged and diabolized himself 19. The Second is the holy light-world where the Eternall understanding hath displayed it self through the fires-sharpness in the light of the great fiery Love-desire and turned the wrathfuâ—l dark and fiery property to a Kingdome of joy which is the true manifestation of the Deity and it s called the holy heaven of the Angelicall delight and blisse 20. The third Kingdome or world is the outward Astrall and Elementall Kingdome viz. the aire with its domineering Constellation wherein all the five outward Constellations rule viz. the Superiour and the inferiour of the foure Elements out of which constellation the five Senses take their Originall wherein the vegetable and reasonable life consisteth this is the animall or bestiall Soule which ruleth over all the creatures of this world so also over all the outward heavens or Constellations and over all the Earth or Essences of the outward world 21. Understand it thus the fire-breath out of the first Principle ruleth in its Originall viz. in its own mother whence the Spirit of God amassed or moulded it viz. in the Centre of the Eternall nature in the Might of the darke-and fire-world and it is the Cause of the light life and also of the air-fire if that were not none of the other would be neither 22. And the lights-breath ruleth in the Second Principle viz. in the holy Kingdome of the manifested Power of God which is the Mansion of the holy Spirit of God the Temple of God viz. in the heavenly holy Essence understand in the holy Spirituall body of the holy Pure Element which with its properties standeth in equall weight and measure as a fit prepared Instrument of the Spirit wherein he manifesteth Gods wonders out of the Eternall wisdome and introduceth them into the melody of joy viz. into the holy harmony of the Eternall Speaking Word of God into the divine Kingdome of joy viz. into the manifestation of the divine Powers in which the holy Spirit is the true Musician 23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world viz. over the outward Mystery of time and manifesteth its mother which is brought forth out of Eternity into a time to the Contemplation of the Wonders of the wisdome of God 24. And yet they are not three Souls but onely one yet it standeth in three Principles viz. in the Kingdome of Gods Anger and in the Kingdome of Gods Love and in the Kingdome of this world and if this were not then it could not be said the soule went into heaven or hell if a a a Heaven or Hell they were not in it when the Air viz. the outward Kingdome of time doth leave it then is the Soule manifest either in the dark fire-Kingdome of God or in the holy Kingdome of light in the Love-fire of the Power of God whereunto it hath given up it selfe in this life-time therein it standeth when it foregoeth the outward life 25. And we are in no wise to thinke that the soule is God himsâ—lfe who is neither nature nor Creature also dwelling in nothing save onely in himselfe and yet dwelleth through all things and is neither fâ—r off or nigh unto any thing but b b b The soule it is the expressed Word the Formed Word it is the Spirit and the life of the three Principles of divine manifestation but if it were God then it were immoveable uncontrouleable and no judgement could passe upon it 26. But a judgement may passe upon it if it departeth out of that Order wherein God introduced it in the beginning if it goeth out of the divine harmony out of the Order of the manifested word of Gods Power if it doth manifest or produce another will in it selfe viz. other properties out of the Strong Might of the Eternall nature 27. The whole man with body and Soul is threefold and yet but one onely man the body is out of a threefold Essence and the Soul is out of a threefold property of the Spirit an example thereof you have in the fire light and aire the fire hath another property then the light and aire have the fiery body is the Eternall
Constellation viz. the Magicall Constellation the Great Mystery out of which the outward Constellation was produced and brought into a creaturall Beeing 28. The fire-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
did annoy him as a Tincture penetrates a body and preserves it from sickness and as the warmth of the Sun defends the body from cold so likewise the highest Tincture of the fire and light viz. the holy Power of the inward spirituall Body penetrated the outward Body of flesh and bloud and took every outward Elementall properry as also the limus of the Earth into its preservation or protection 12. For as there was a Temperature in the body of the inward and outward man so likewise there was nothing without the Body that could either destroy or annoy this Temperature as Gold indures in the fire and as a Tincture penetrates all things and yeelds or gives way unto nothing so likewise man was not subject unto any thing save onely and alone to the onely God who dwelt through him and was manifest in him with rhe Power of the holy Essence and this was an Image and likenesse of God in whom the Spirit of God inhabited 13. Reason will understand us amiss and say I speak of a twofold man but I say no! I speak onely of one onely man which is a likenesse according to God viz. according to the manifested God according to the expressed Formed word of the divine Power of divine understanding 14. As all things are in God d d d Text in Essence Essentially and yet he himselfe is not that very Essence and yet that Essence ruleth every Essence according to its Property so likewise the inward spirituall man is an Image of the formed Word of divine Power and the outward an Image of the inward viz. an Instrument of the inward as a Master must have an Instrument wherewith to finish and performe his work so likewise the outward man from the limus of the Earth and foure Elements with its outward Constellation is onely an Instrument of the inward wherewith the inward frameth and maketh what the inward Spirit of the soul willeth 15. As we see that the Will is the Master in all purposes and undertakings and see further that the inward man hath divine will and desire but the outward a bestiall will which is so by reason of the fall the whole man is but one onely man but his property lyeth in Sundry degrees according to the inward and outward heavens viz. according to the divine manifestation through the Seven Properties of Nature Of the Creation of the Seventh Day 16. GOd created all things in six dayes out of the Seven properties and introduced the six dayes workes of the manifestation of his Creature into the Seventh wherein every life should worke as in one body for the Seventh and first day belong mutually to one another as one for the six properties of the Eternall nature are all couched in the Seventh as in a e e e Operate or work-house Structure of the other six the Seventh Property is a Mysterie or Essence of all the other and out of the Seventh day the first day hath taken its Originall and beginning Seventh Day Saturnus 17. FOr on the Seventh day viz. Saturday Saturne hath his dominion the first houre of the day in the Planetick Orb which is a figure of the Seven-fold Generation of the Eternall nature for like as the first forme of the Eternall nature is the Astringent desire viz. the Fiat which in the desire impresseth the Free Lubet which is as a thin nothing in the Eternall will of God in the divine understanding and introduceth it into a Spirituall Essence in which Desires Essence all the properties doe arise as is above mentioned 18. So likewise Saturne or the Seventh Property of the Seventh day is the Rest or mansion of the other six dayes works wherein they worke as a Spirit in the body the Seventh Property standeth still as a senceless life 19. But that now Moses saith God rested on the Seventh day from all his workes and sanctified the Seventh day for rest this hath a very peculiar Emphaticall deep meaning and yet it were but plaine and child-like if we were in Paradise and dwelt in the Sabbath understand it thus 20. Out of the Verbum Fiat viz. out of the divine Word and out of the divine desire which is the Fiat in the Word wherewith the Word formeth it self or introduceth it selfe in the Spirituall Essence to the dark fire-and light-world the six properties of the Eternall and Temporall nature proceeded and each hath introduced it selfe into a sundry degree of a sundry Property which degree may be called a Heaven or a Magicall Spirituall-Constellation 21. For each Property is a Spirated Essence viz. a Heaven for * * * Text Himmell expounded in the Language of Nature Heaven Himmell doth properly and exactly denote and signifie in the language of nature a Spiration or formation where the Fiat formeth what the Word Speaketh or breatheth forth and thus the Spiration or Speaking was introduced into six degrees or dayes-works 22. Each Spiration continued a time viz. the length of a day and night in the formation and Conception and each property of a day was mutually spoken or breathed forth out of the other even unto the Sixt in which the Formed word was manifest which in the fift form viz. in the Love-desire did receive its Aspect or illustration through the fire from the light and Amassed or formed it self in the sixt forme of nature in which formation the Image of God man was Created as an Image of the formed Word which God introduced into the Sabbath viz into the Seventh day understand into the Verbum Fiat viz. into the first divine desire to nature wherein Paradise and the Eternall Day was 23. For in the Seventh Property lieth the Eternall day whence the dayes of Time are proceeded and the Ancient have called it f f f As to the word Sun Evening or the Evening of the Sun In our English Saturday Sonabend but it is rightly called g g g The Evening of reconciliation or Saving day Suhnabend wherein Gods Love doth appease and Atone the Anger as when the six properties in the Operate doe enkindle themselves in the Impression in the wraths property they are atoned and reconciled in the Seventh property viz. In the manifested holy power of God in the Love-desire which holy power manifesteth it selfe in the fift and sixt Property and doth encircle the Operate of all the rest as an holy heaven and so are introduced into one onely Essence wherein they Rest as in the h h h Text in verbo Domini Word of the Lord which hath introduced it self with the Seven properties into Nature and Essence and thereof Moses speaketh rightly God rested on the Seventh day from all his works and hallowed the Seventh day 24. Understand it heere aright God Rested with his Formed Word which he first introduceth into darkness and fire viz. into the first Principle according to which he is called a Consuming fire in the Second Principle viz. in the formed holy
moved and affected which Magicall constellations also t t t Or would be desired to be manifest and creaturall in the darke world thereupon it set its desire upon this mighty Prince and Hierarch 26. And hee viz. Lucifer turned himselfe away from the divine light into the fiery Mystery towards the darknesse whence the fire ariseth and so the Magicall Astrum of the Grand Mystery of the dark world apprehended him for his desire which the Verbum Fiat had extroduced through the fire in the light turned it selfe back againe thereinto and would be like the Creatour of all beeings and change himselfe and the Essence according to his owne pleasure 27. Thus he contemned the meeknesse in the light viz. the Second Principle which ariseth through the fire-death where the wrath or the Spirituall Essentiality of the wrathfull dark Property dyeth in the fire and out of which death of Devoration the Second Principle viz. the holy Love-world of great meekness and humility is generated and went back into the first Principle viz. in magiam naturae into the Originall of the Eternall Nature and would be an Omniscient Artist he would rule and domineer in and above the whole Creation and be a Co-former in all Properties 28. Thus the light was extinct to him for he made his Angelicall Essence which stood in great meeknesse and in fiery Love-desire wholly rough Austere cold wrathfull and fiery in the darke wrathfull property and the properties of Enmity instantly arose in him for in the light they could not be manifest but when the light extinguished they were manifest and he became a Devill and was driven out of the Angelicall world out of his own heaven of the Second Principle 29. Thus we are to know that the fall befell him from his creature for had he not turned away his creaturall desire from the divine meekness and Love in Pride and stubborne will to rule in the Matrix of the Pregnatresse which tooke him as a Player he had remained an Angell had he continued under Gods love-Love-Spirit and will then his anger-Spirit and will had not captivated him 30. But seeing he hath freely and willingly broken himselfe off from Gods Love-will he hath now Gods Anger-will in him wherein he must be a Manifestour and worker of the darke worlds Property for it would also be creaturall Heere it hath a right captive that can artificially act in Apes-sport and now as the darke world is in its property in its desire such is also its Hierarch or Creaturall Prince 31. And heere it is very requisite for us to know aright how man came to fall Man was created in the stead and place of extruded Lucifer understand the inward Spirituall man he was created in the same heaven according to the inward humane Soul and should possesse the Hierarchy which Lucifer had lost and hence the Devills Envy against man is arisen 32. But seeing God did well know that the Devill would Tempt him and not beteem him that honour the deepest Love of God viz. the high Name Jesus out of JEHOVAH hath freely given it selfe herein to regenerate this Hierarchy which Lucifer had defiled and to purge it through the fire and to introduce his highest Love thereinto and to overcome the wrath which Lucifer had awakened with Love and change it again into divine joy viz. into an holy heaven u u u Or unto which end the last judgment is appointed in which place the Last Judgement standeth and this is that which Saint Paul saith Man was chosen or elected in Christ Jesus before the foundation of the world was laid 33. And for this end God created man out of three Principles in One that being he did not live wholly in the Place of Lucifer that so he might help him for God saw very well according to the property of his wrath that Man would fall but he would bring him again through and in the Name Jesus through the corruptible Death into the Royall Kingdome whence Lucifer was fallen in whose stead the Man Christ God and man in one Person should sit as an Hierarck high Priest or the Great Prince of men in the Name and Power of Jesus out of JEHOVA 34. Therefore we are heere rightly to consider of the fall of man how he stood in Paradise and was tempted and what the Paradise was man stood in three Principles which indeed stood in man himselfe viz. in body and Soul in equall Accord and harmony but not without him for the dark world hath another desire then the light-world now the Image of God stood between three Principles all which three did set their desire upon this Image each would be manifest in Adam and have him in their Dominion for a Ruler and manifest their wonders through him 35. But hee viz. the man should have introduced his desire onely into the Sixt Property of the divine manifestation wherein he was created to an Image of God he should be wholly resigned to God he should onely live in the manifested Divine Word in obedience to God and not enter into his own will but introduce his desire into Gods will viz. into the sixt Property that so the manifested Word of God might be his will knowing and Doing even as the holy Angells doe so live and rejoyce onely in the Divine Will and melodise in the holy Ghost as he doth open and manifest himself in them according to the Divine wisdome and thus they live will and Act with a child-like minde and will 36. Paradise or the Garden in Eden did indeed stand with its properties in equall Concord as to man but the properties were in themselves an Awaked hunger each in it selfe which verily the Divine light did againe intoduce into a Temperature but the Devill opposed man in his Enkindled Envy and insinuated his venemous Imagination into the humane Property and Enkindled the humane properties in the Centre in the first Principle of the Souls Property wherein the Soul standeth in like Essence and Beeing with the Angells and Devills 37. Whence Adams Imagination and earnest hunger did arise that he would eat of the Evill and Good and live in his own will that is his will departed out of the equall Concord into the multiplicity of the properties for he would prove feele taste heare smell and see them as the Devill did perswade them also in the Serpent they should be as God and their eyes should be open in the properties which also hapned unto them in the Fall that they knew tasted saw and felt Evill and Good whence arose unto them sicknesse disease paines and Corruption or the dissolution of this carkasse 38. And being the Divine Providence did afore know that the Devill would tempt man Note and bring him into strange lust least he should long after the Centre of the dark world and become a Devill as Lucifer did God did represent unto him the Tree of life and of the knowledge of Good and
Evill wherein the dissolution of the outward life was manifest 39. For it was long of Adam when he was yet in Paradise when he lusted after vanity and brought his Imagination into the Earth viz. into that Essence whence the limus of the outward body was extracted and desired out of his mother to assay of the Enkindled vanity which the Devill had inflamed thereupon the Fiat drew him forth such a Plant out of the Matrix of the Earth whence also it had extracted Adams body so that Adams hunger had to eat 40. For the Essence in the Tree of the knowledge of Good and Evill and the hunger of the desire in Adam were alike what he desired was represented unto him by the Fiat Adams Imagination was the Cause of it 41. Reason saith wherefore did God suffer it to come to passe Christ said if you had Faith as a graine of Mustard-Seed and should say to this Mountaine be cast into the Sea it should be done I preethee was not the Souls spirit sprung forth out of the Great Divine Omnipotence out of the Centre of the Eternall Spirituall nature whence all Beeings were created and should it not then be potent 42. He was a fire-spark of Gods Might but when he was formed into a creaturall beeing of the Creatures he withdrew into Selfe lust and brake himself off from the Universall Beeing and entred into a selfefullnesse and so he wrought his own destruction and this he had had if Gods Love had not redeemed him 43. The Soules power was so potent before the vanity that it was not subject to any thing and so it is still powerfull if the understanding were not taken away from it it can by Magick alter all things whatsoever are in the outward worlds Essence and introduce them into another Essence but the vanity in the outward Aires Dominion hath brought a darknesse thereinto so that it doth not know it selfe the Curse of God hath cast the defiled childe into the dirt that it must pray for a Laver and must be in this life time it s own Enemy that it may learne to be humble and continue in the divine Harmony and not become a Devill CHAP. XVIII Of the Paradisicall * * * Dominion life or condition State shewing how it should have been if Adam had not fallen 1. I Know the x x x Or Sophist Sophister will heere cavill at me and cry it down as a thing impossible for me to know being I was not there and saw it my selfe To him I saw that I in the Essence of my Soul and body when I was not as yet I but when I was in Adams Essence was there and did my selfe foole y y y Negligently lose away my Glory in Adam but being Christ hath restored it againe unto me I see in the Spirit of Christ what I was in Paradise and what I am now in Sin and what I shall be againe and therefore let none cry it out as a thing un-knowable for although I Indeed know it not yet the Spirit of Christ knoweth it in me from which knowledge I shall write 2. Adam was a z z z A husband and also a wife Man and also a woman and yet none of them distinct but a Virgin full of chastity modesty and purity viz. the Image of God He had both the Tinctures of the fire and light in him in the Conjunction of which the own Love viz. the Virgineall Centre stood being the faire Paradisicall Rose-Garden of delight wherein he loved himselfe as vve also in the Resurrection of the Dead shall be such as Christ telleth us Matth. 13. and 22. that we shall neither marry nor be given in marriage but be like the Angells of God 3. Such a Man as Adam was before his Eve shall arise and againe enter into and eternally possesse Paradise not a Man or Woman but as the Scripture saith they are Virgins and follow God and the Lamb they are like to the Angells of God yet not onely pure Spirit as the Angells but in heavenly bodies in which the Spirituall Angelicall body inhabiteth 4. Seeing then Adam was created in Paradise to the Life Eternall in the Image of God and God himselfe breathed his life and Spirit into him therefore we can well describe him how he was in his innocency and how he fell and what he is now and shall againe be at last 5. If God had created him a a a Or for unto the Earthly corruptible miserable naked sick beastiall toilsome life then he had not brought him into Paradise if b b b God he had desired or willed the bestiall copulation and propagation then he would instantly in the beginning have created Man and woman and both Sexes had come forth in the Verbum Fiat into the division of both Tinctures as it was in the other earthly creatures 6. Every creature bringeth its cloathing from its c c c Or mothers body Dam but Man cometh miserable naked and bare in deepest poverty and un-ability and is able to doe nothing and in his arrivall to this world he is the poorest miserablest forlornest and most shiftlesse Creature amongst all kindes which cannot at all help himselfe which doth sufficiently shew unto us that he was not created of God unto this misery but d d d Or unto in his perfection as all other creatures were which Perfection the first man fooled away or lost by false lust whereupon God afterward in his sleep did first figurize him in the outward Fiat to the Naturall life in Man and Woman according to the Property of all earthly Creatures and hung upon him the wormes Carkasse with the beastiall members for propagation of which the poore soule is to this day ashamed that it must beare a beastiall forme on the body 7. Two fixt and stedfast Essences were in Adam viz. the Spirituall body e e e Or of from the Love-Essentiality of the inward Heaven which was Gods Temple and the outward body viz. the limus of the earth which was the mansion and habitation of the inward Spirituall body which in no wise was manifest according to the vanity of the Earth for it was a limus an extract of the good part of the earth which at the last Judgement shall be Severed in the Earth from the vanity of the Curse and Corruption of the Devill 8. These two beeings viz. the inward heavenly and the outward heavenly were mutually espoused to each other and formed into one f f f Text Corpus body wherein was the most Holy Tincture of the fire and light viz. the great joyfull Love-desire which did inflame the Essence so that both Essences did very earnestly and ardently desire each other in the Love-desire and loved one another the inward loved the outward as its manifestation and Sensation and the outward loved the inward as its greatest sweetnesse and joyfulnesse as its precious Pearle and most beloved
but heere lieth the vaile before the brightnesse of Moses's face by reason of the unworthinesse of the bestiall Man 2. For we finde that the woman was taken and formed in the Fiat out of Adams Essence i i i Or out of his body and Soule both in body and soule But the Rib betokeneth Adams dissolution or breaking viz. that this body should and would be k k k Or destroyed dissolved for in the place of this rib Longinus's Speer must afterward when Christ vvas crucified enter into the same and tincture and heale the breach in the wrath of God with heavenly bloud 3. Now when Adams hunger was set after the earthlinesse it did by its magnetick power impress into his faire Image the vanity of evill and good whereupon the heavenly Image of the Angelicall worlds Essence did disappeare as if a man should insinuate some strange matter into a burning and light-shining candle whereby it should become darke and at last wholly extinguish so it went also with Adam for he brought his will and desire from God into selfehood and vanity and brake himselfe off from God viz. from the Divine Harmony 4. Even then he forthwith sunke dovvn into a l l l faintnesse or impotency svvound into Sleep viz. into an unability which signifieth the death for the Image of God vvhich is immutable doth not sleep whatsoever is eternall hath no time in it but m m m Or with by the sleep the time was manifest in man for he slept in the Angelicall world and awaked to the outvvard world 5. His sleep * * * Signifieth or was the reall type is the Rest of Christ in the Grave where the new regenerate life in Christs Humanity n n n Or was to must enter into Adams sleep and awaken it againe to the Eternall life and bring it out of time into the Eternall beeing 6. But the breaking or dividing of Adams Essence when the woman was taken out of him is the breaking or bruising of Christs body on the Crosse from the sixt houre unto the ninth for so long was the Fiat in Adams Sleep o o o Or a making the Sex of Male and Female in the Separating of the Man and Woman for in such a space of time the woman was compleatly finished or brought forth out of Adam into a female person or Image 7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided p p p Text from the Man and woman Sex of Male and female and tinctured it with his heavenly bloud in the divine Love He said it is finished for before he stood in Adams thirst As Adam did thirst after the vanity so Christ did now fill or satiate this thirst of vanity with the holy divine Love-thirst and turned about the will of the Soul that it might againe introduce its thirst into God and when this was brought to passe he said now it is finished and converted Christ turned back Adam in his sleep from the vanity and from the Man and woman againe into the Angelicall Image Great and wonderfull are these Mysteries which the world cannot apprehend for it is as blinde in them as a man that is borne blinde is to behold this world but he that Regardeth and findeth them hath great joy therein 8. Eve is the right q q q Understand as to the right life which was then manifest but afterward disappeared for in her lay the womans seed which was to breake the monstrous Serpent of the earthly Eve magicall childe for she is the Matrix in which the Love-desire stood in Adam viz. the Magicall r r r Conception Impregnation and birth she was Adams Paradisicall Rose-Garden in peculiar Love wherein he loved himselfe For the Amassing or conceiving of the Magicall Impregnation or Incarnation or divine formation of propagation was or did stand in the conjunction of both Tinctures 9. And God said after the eating of the Apple unto them the womans Seed shall bruise the Serpents Head the Ground and Corner-stone lyeth here in this Matrix for the womans Matrix wherein the divine formation stood was as to the Right life heavenly being out of the heavenly Essentiality vvherein consisted the Right Paradise 10. But Adam with his Imagination brought earthlinesse and vanity thereinto viz. Selfe-will and then the holy part viz. Venus's desire which was the divine Centre in the humanity viz. the manifested Love-word in the Image of God did disappeare in this Matrix therefore Eve s s s Out of or by reason of from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer for Adam vvith his false Imagination had introduced this vanity so also the Devills desire thereinto 11. But the divine Love-will vvould not forsake this disappeared Angelicall matrix and gave himselfe by promise thereinto with the Deare and precious Name of Jesus who should againe awaken it in the Holinesse's property and bruise the head of the Devills insinuated desire and false Rebellious will that is destroy and take away the Might of its life and introduce it againe through divine Love into the First life and even in this holy matrix which the word and power of God did againe awaken in the sweet Name of Jesus in the Seed of Mary in the t t t Ayme mark or limit Bound of the Covenant the Serpents poyson in the Soule and flesh was destroyed 12. And this is the Seed of the woman dear bretheren observe it it is highly known The u u u Text the promised marke of the Covenant Ayme of the Covenant of Promise was pight or set into this Matrix but Eve was not the very childe for the part of the Heavenly Matrix stood disappeared in her but yet it was in the Covenant of God as the dry rod of Aaron which budded forth afresh did tipify unto us 13. Shee was indeed the whole Matrix of Adam but the holy part was shut up in her and the outward part of the outwrrd world with evill and good viz. the matrix of the third Principle which had indeed an halfe soule-like property but captivated in the prison of Gods anger the holy Covenant of Love Rested in the disappeared part in the midst of the awaked anger from which Covenant the Propheticall Spirit in the old Testament spake and prophecied of the future opening or manifestation in the Covenant 14. The greatest mystery is to be understood in the formation of Eve for a man must very entirely and intimately understand and apprehend the birth of nature and the originall of man if he will see the ground for she is the halfe Adam not taken onely and wholly out of Adams flesh but out of his Essence out of the female part she is Adams Matrix 15. The woman received no more from Adams flesh and bones save the rib in
whereinto it introduceth the false word so far as the false word in its Speaking findes a place of Rest to work and bring forth its evill fruit 42. And therefore the holy word shall judge the False as also at the end of this time the holy word shall cast out from it selfe all false e e e Carved work of phancy Idoll Opinions and all whatsoever hath been formed in the Serpents Ens and give them to the darke world 43. All those that take or conceive the word in them in their devillish and Serpentine Ens and use it against Gods children in whom the holy Ens is manifest and doe stir up also an offence or occasion of stumbling in the children of God that the free will in them doth also conceive it selfe in the Serpents Ens viz. in Anger and aversenesse where alwayes the holy Ens doth likewise forme it selfe and the Spirit of zeale ariseth these false authors beginners and Causers doe all sin against the holy Ghost 44. For they doe extreamely despight and defye him that he must even proceed forth through the anger of the children of God whereby he is stirred up and oftentimes shewes himselfe in the Turba of the children of God and falles upon the neck of the wicked as may bee seen by Elias and Moses and also by Elisha who cursed the Boyes that the Beares came out and tore them to pieces for thus the sword of God comes forth through the mouth of the Saints if the holy Spirit be extreamly displeased and set into a fiery zeale then he awakeneth Turba magna which draweth the Sword against a wicked people and devoureth them 45. Thus understand it in its full scope and meaning Man hath Gods Word in him which created him understand the word hath imprinted and formed it selfe with the Creating both in its Holiness and also in the Anger and that also f f f Or out of in the outward world for the limus of the Earth or the Earth it selfe was amassed and compacted through the word so that the formed Word which tooke its beginning in the divine desire viz. in the Fiat is an exhalation forth-breathed from the Spirit of God out of Love and Anger therefore it is evill and good but the Evill was hidden and as it were wholly swallowed up in the light as the night in the day 46. But the sinfull desire in Lucifer and Adam hath awakened the Anger so that it is become essentially manifest now the Gates of the formed Word both in Love and Anger doe stand open in the earth and also in the limus of the earth viz. in man and also in the free will of man whatsoever he doth now forme and amasse in his free will that he hath made be it either evill or good 47. But now the Evill shall in the judgement of God be separated from the Good and in what part either of the evill or good the humane understanding viz. the soule shall be found thereinto it must enter with all whatsoever it hath done as into its owne made habitation and therefore Christ saith their workes shall follow them and be purged or proved by the fire Note also at the end when the bookes of the Essence shall be opened they shall be judged according to their works for the worke be it evill or good doth embrace the soule unlesse it doth wholly depart from the evill and destroy it againe by reconciliation of his offended and wronged brother and drown the Substance in the Bloud and Death of Christ else there is no remedy 48. Therefore a man must vvell consider what he will speake for he speaketh from the formed Ens of Gods manifestation and well bethinke and ponder with himselfe before he intendeth or conceiveth in the will to doe any thing and by no meanes consent unto any false backbitings or approve by a yea neither privately nor openly 49. For all forged tales and sharp taunts proceed from the Serpents Ens all Cursings and swearings and stinging girds proceed from the Serpents Ens yea though they be but in Jest yet the Serpents Ens hath stuck it selfe with them to the good and compacted them with the word therefore Christ saith sweare not at all let your speech be yea yea nay nay for whatsoever is more then these cometh of evill Note that is it is borne of the Serpents Ens. 50. All Cursers and swearers have introduced their free will viz. the poore soul into the vanity of the Serpents Ens and forme their Curses and Oaths vvith all their lewd wanton talke which is wrought in the Serpents Ens and sow into Gods anger and on the contrary all Gods children who are in right earnest doe forme their words in the holy ens especially the Prayer when the free will of the soul doth amasse or conceive it selfe in the holy Ens which is opened by Christs humanity then it formeth the true essentiall word of God in it selfe so as it comes to Substance 51. Therefore Saint Paul saith the Spirit of God doth mightily intercede for us in the sight of God as it pleaseth him for the Spirit of God is formed in the desire of the holy word he is taken or apprehended and this taking or receiving is that which Christ said he would give us his flesh for food and his bloud for drink 52. The soules will taketh Christs Ens and in Christs Ens the word of Christ became man which the soules desire or Fiat doth receive or impresse into its holy Ens disappeared in Adam and here Adam ariseth in Christ and becomes Christ the second Adam or the Anointed one according to the heavenly Ens and divine word and from this Ens of Christ proceeds forth divine knowledge out of the word of God 53. Thus the children of God are the Temple of the holy Ghost which dwelleth in them and so they speake Gods Word and without this there is no true knowing or willing but meere fable and Babel a Confusion of the crafty Serpent 54. Therefore Christ called the Pharisees a Seed of Serpents and a generation of Vipers and although they were the High Priests yet he knew them to be so in their essence for they had formed their will in the Serpents Ens they carried the words of Moses in their mouth and therein they mixed the Serpents Ens as many still doe to this day where the incarnate Devill carrieth Gods word upon his tongue and yet doth onely hide the Serpents Ens thereby and introduceth the Diabolicall Ens into the litterall word whence Babell the mother of all Spirituall whoredome is borne a meere verball contention and wrangling about Words where the Ens of the Devill and the Serpent doth oppose the divine Ens in the Formed Divine Word 55. But so it must be that the formed and Conceived Word in Gods children may be stirred up whetted and exercised and the truth come forth to light Deare brethren this is the
Inheritance which we have received from Adam and Eve and that is the cause that the Body must Dye and wholly putrifie and entet againe into its first Ens for the Serpents Ens must be wholly done away it cannot inherit the Kingdome of God 56. The first Ens in the limus of the Earth which was coagulated in in the Verbum Fiat must be wholly renewed in the Spirit of Christ if it will possesse the Kingdome of God but if it remaineth captivated in the Serpents Ens it shall never be any more manifest understand the holy Ens which disappeared in Adam and was captivated in the Serpents Ens whereby Death came into the flesh 57. Therefore a man must consider what he speaketh thinketh and doth least he conceive his Thoughts in the Serpents Ens and frame a will in the Minde in the Ens of the Serpent for else the Devill doth set himselfe therein and hatcheth a Basilisk viz. an hellish forme in the word 58. For all wrath which is conceived in man for Revenge doth primarily arise in its Centre out of the nature and property of the darke world viz. in Gods anger and formes it selfe further in the Serpents Ens to Substance let it be what zeale it will if it brings it selfe into a wrath to its owne Revenge it is formed in the Ens of the Serpent and is devillish 59. And though the same were a Prophet and an Apostle and yet would bring himselfe in the wrath to his owne Revenge then this Substance is formed from the Anger of God in the Serpents Ens and goeth into the wrath of God and the Anger of God is therein zealous which oftentimes doth so stir up and forme it selfe in the holy children of God that * * * The Saints they must against their purposed will bring down the Turba upon the house of the wicked also upon his Body and Soule as may be seene by Moses upon Chorah Dathan and Abiram whom the Earth swallovved up so also by Elias in the Fire concerning the two Captaines over fiftie whom the fire devoured also by Elisha and many other Prophets 60. And there are many remarkable examples to be found concerning this in in the holy Histories how oftentimes the children of God have been forced to carry the Sword of the Turba in them a great example whereof we see in Sampson and also in Joshua with his warres and likevvise in Abraham how the zeale of God did enkindle it selfe in them that they in their spirit of zeale have oftentimes awakened the Turba magna in the Anger of God and raised great Rebukes judgments and plagues upon whole Countries as Moses in Egpit did with the plagues upon the Egyptians 61. But we must heere distinguish if the zeale of God should awaken it selfe in an holy man without his purposed will and give him the Sword of Gods anger such a one differs much from those who in their owne Thoughts contrive and plot in the wrath and introduce the Conceived or purposed will into the Serpents Ens and make it to Substance for that is Sin yea though the g g g The greatest Saint most holy man should doe it 26. Therefore Christ so emphatically and punctually teacheth us in the new birth Love Humility and Meeknesse and would that a Christian should not at all Revenge Note also not be Angry for he saith that whosoever is angry with his brother is guilty of the judgement for the Anger is a conception in the Serpents Ens which must be cut off by the judgment of God from the Good Being and whosoever shall say unto his brother Racha shall be in danger of the Counsell for the desire of * * * Or Revenge Racha ariseth in the Centre of the darke fiery wheele of the Eternall nature therefore in the fire-soule there is a forme of the fire word in manner of a wheele like a madnesse and the soules fiery-forme stands in the Racha as a mad furious wheele which confounds the Essence in the Body and destroyes or shatters in peeces the understanding for every Racha desireth to destroy Gods Image thus the soule hangeth on the wheele of the Eternall nature viz. on the Centre of the horrible Anxious birth as is before mentioned concerning the Centre of the birth of nature 63. Moreover Christ saith Whosoever saith to his brother thou foole shall be in danger of hellfire this is thus wrought when the Conceived will hath formed it selfe in the furious wrath of Gods anger and introduced it into the Serpents Ens then it standeth in the furious wheele as mad and if it doth now purposely goe on and so forme the word and casts or speaks it forth against its brother and enkindles in him also an hatefull enmity in the Serpents Ens the same burneth in his Expressed Word in the fire of Gods anger and he is guilty of it for he hath enkindled it in his Racha 64. Therefore said Christ if thou wilt offer thy Gift goe first and be reconciled to thy offended brother or neighbour for otherwise he bringeth his wrath into thy offering and withholdeth thee in thy desire towards God that thou canst not reach the holy Ens which else washeth away the Turba in thy Enkindled vanity 65. For the Word foole is in it selfe in the Essence nothing else but an enkindled wrathfull fiery wheele an outragious madness and he that so calleth his neighbour without a cause he hath brought forth a word in the fire-wheele in Gods wrath and is guilty of it for the forth-produced word is arisen out of the Ens of the Soule and Body 66. Every word vvhen it is formed doth first awaken its owne Ens whence it taketh its originall then it leads it selfe forth through the Counsell of the five Senses against its brother now whosoever useth such a wrathfull devouring fire-word against his brother he soweth into the Anger of God and is in danger to reape the fruit which he hath so sown when it springeth up and groweth 67. Therefore take heed and beware O Man what thou thinkest speakest or desirest to doe looke vvell alwayes in what zeale thou standest whether it be divine or onely of thy own poysonfull nature thou Father thou mother thou brother and Sister which proceed and come from one bloud from one Ens and mutually Assimulate each with other as a tree in its branches thinke and consider what kinde of Sound or tune thou introducest into the vitall Ens of thy fellow-twiggs and branches whether it be Gods Love-word or his Word of Anger if yee doe not destroy the introduced Evill againe with Love and introduce againe the Love Ens into the Anger to overcome and reconcile it then the Substance must come * * * Or before into the judgement of God and be separated in the fire of God as the Devill is Severed from the good Ens and so shalt thou oh wicked man with thy vvicked formed Word
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
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
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
of these Serpentine wolvish Pharisees and also of the verball Titular Christendome 16. As the false Serpents-child is a monster and fool before the Angelicall world so likewise the children of darknesse doe account and esteeme the children of the light for fooles for there must be a contrary that the one might be manifest in the other if the Anger had not taken hold of the humanity and devoured it into it selfe then the deepest Love of God would not have been manifest in Man 17. But thus the Love taketh Cause by the Anger to overpower and prevaile over the same with its motion and manifestation as the same may be known in Christ the true Son of God gave himselfe into our Image which was awaked in the Anger that so he might be made manifest with his Love in the Anger and change the same into joy 18. Christ gave our humane Image to the Anger of his father to be devoured in death and brought his life into death and yet manifested his Love in the life which death had devoured and brought forth the life in Love through the death as a Grain of corn which is sown into the earth the same must dye in the earth but out of that mortifyed grain growes a fair new body even so the corrupt body of Adam shall and must be offered to death and the Anger and out of the Death and Anger the body of the divine Love shall be manifest 19. It was exactly Typified and prefigured in Cain and Abel how it would be in the Succeeding and future generations being Abel outwardly did beare the Earthly Image and yet in the Spirit he was an Image of heaven his outward body in the Corruption was onely a e e e Text Larva or strange disguâ—sed person visard before the outward world for there was another Spirit hidden therein which was not of the outward worlds Essence and property therefore because he was not wholly a right childe of the earthly world it would not suffer him being as a strange childe in it for the Devill was Prince in the wrathfull Essence in this world who would not that a childe of the light should spring forth through the wrathfull Essence and be in his Garden 20. Thus the Image or person of Cain and Abel is a true figure of the false and then also of the holy and true children of God of the outward Sinfull corrupt and mortall Man and of the inward now regenerate holy man when Christ with his Love-Kingdome ariseth from death out of the disappeared Ens then Adams earthly Image must dye in Christs death and if it now be that the outward body must yet live it is onely a scorne and foole before the Heavens Image and so also before the naturall f f f All naturall men life of this world 21. For so soon as Christ is borne the Sinfull life is condemned to death and standeth in scorne and open shame before all the false children in the Anger of God as an whore in g g g At the house of correction or whipt through the streets Bridewell whom other whores likewise help to deride and scoffe at and yet they doe but onely judge and condemn themselves thereby for if Christ be born then the judgement passeth upon the false beastiall life and that man must stand in the judgement of God as a malefactour and be termed a foole a Heretick and be jeered scoffed and reviled yea even utterly defyed and slaine that the Monster may be judged before Gods Anger but those that doe it are the children of the lusty pampered and well-fatned Anger of God whom the wrath of God useth for its Instrument for God is a Spirit therefore he accomplisheth his judgement by a materiall h h h By some outward substantiall meanes or Persons Image 22. For so soon as Abell did in his Offring put on or attract the Love of God in the Covenant anew into his humane desire and comprehended or amassed the same into his Essence then forthwith the judgement passed upon the externall mortall Man and Gods Sword of Anger tooke him which Cain executed and slew the outward body of Abel and at this time also the judgement passed upon the false Image of the Anger in Cain for he stood there and cryed My Sins are greater then can be forgiven me 23. This doth now hint and point at the figure of Christ how the Anger of the Father must i i i Or swallow up devoure the life of Christ in death and when as the Anger had devoured the life in death then the holy life of the deepest Love of God moved it selfe in the death and the Anger and devoured the death and anger into it selfe whereat the Earth trembled and the Rocks clove asunder and the Graves of the Saints opened 24. And so likewise the Love-fire k k k Good and evill now mixed and in contest one with the other and the Anger-fire in the place of this world which wrathfull fire was enkindled in the Creation when the Apostate Lucifer fell shall at the Last Day be again changed into the Divine joyfulnesse and be Avalled or swallowed up in the Love understand it shall be thus in the third Principle where Love and anger doe strive this Time one with anorher but l l l Lucifer HE remaineth in the darknesse in the first Principle 25. The true Cause wherefore Cain murthered Abel was by reason of their Offrings and worship of God viz. Religion as this Contention continueth still to this day the Cainicall Church is not yet one with the Abelicall 26. Now saith reason I see it well enough that all contention and strife ariseth from Religion but what is the ground and most undoubted cause and reason thereof behold this is the Cause set before thee the false Serpents childe which is Evill and good and then set before thee the virgins-childe borne of Christ and then thou hast the fundamentall Cause exactly drawn to the life before thine eyes 27. The Cainicall Church drives a suttle Trade with externall Ceremonies and will appease God with some externall thing or other it will be outwardly an accepted and adopted child it must down right be called honest godly holy and heavenly it adorneth and trimmeth up it selfe very finely and standeth mightly upon its Calling which it hath it selfe Ordained and Instituted it makes a very specious and Renowned shew in the white sheepes cloathing and therein lodgeth the High Priest of selfehood without Christs Spirit and rules and masters the worke of the outward letters and whosoever learneth to transpose and compose the same boldly and bravely according to their forme of forged opinions he is an high Priest in their Office and Order he putteth Christs garment of innocency on him for his Cloake and Covert 28. The other party of the confused cainicall Church cryeth out and holdeth forth the Goodly glistering childe to m m m
Makes good merchandise of its religious ceremonies sale for Money and hath bound the Kingdome of Heaven to its Ceremonies and will sell it for Money so that the Man may but fat himselfe in this world under the white Garment of its hypocricie 29. The third party giveth forth that they have so holy an Order that it doth even Sanctifie and save them and they above all others will be esteemed holy 30. The fourth party or Sect will obtaine the Kingdome of God by their n n n Text mouth-cry lip-labour with muchnesse of Speaking Reading Singing Preaching and Hearing and it rebukes censures and reviles all that will not approve of prayse and give diligent attention to its lip-labour and fine conceited long Prating 31. This Party hath cloathed it selfe with the white Garment and set it selfe upon the letter or writings of Gods children and therewith it doth so lustily bestir and lay about it as a Beggar that casteth stones at the Dogs and sometimes hits a * * * Or Evill churlish one sometimes a * * * Or Good quiet one and he that is hit at makes him heare of it and then others fall on pell mell and bite and wurry him and there is a continuall biting tearing confounding reviling reproaching cavilling and jangling about the Letter a meere externall worke whereby men blindely zealous suppose to serve God and obtaine Grace a very Cainicall Offring 32. The Cainicall Church is in the outward world evill and good it buildeth and breaketh down and is onely a figure o o o Or according to of Gods Love and Anger what one party buildeth and calleth holy that another pulleth down and revileth with one mouth it buildeth and with another it teareth down what One hypocrite praiseth that another dispraiseth and thus there is onely a Confused shattered Babylon Evill and Good a wonder of nature and time 33. All these run on in their selfe-contrived and devised Orders and rely upon their received Orders and so they offer the Letter of the word and the worke of their own hands before God and will needs be outwardly adopted and accepted children before God God must have respect unto their Offring and forgive them their Sins by a word speaking as a Lord out of favour and clemency freely gives a malefactour his life such an unmeasurable matchless heap of Grace they have brought into their literall Offerings and into the workes of their hands so that their Teaching and the hearing of them is accounted for the most holy way wherein salvation is to be had and whosoever doth not worship and honour this their way with exceeding diligence and subject himselfe thereunto him they reproach persecute and kill or else hold him for an Heretick 34. But Abels children in Christ have far another worship and Service of God they dwell indeed among Cains children and doe also appeare in their Orders and Offrings they Offer to God a broken and bruised heart and an humble Contrite minde in true Sorrow for and Conversion from their committed Sins and with their Spirituall will doe goe out from and forsake all their creature-selfefullnesse and selfish interests and arrogation and dye to their selfehood in the Death of Christ and become as children who neither know nor will any thing but onely their mother which hath brought them forth they cast their selves into her bosome and they take in Patience whatsoever she pleaseth to doe with them 35. For their internall will is quite mortified to the outward world with all its glozing shew and alluring glory they account themselves very unworthy before the great Grace of God and their vanity which the flesh desireth is alwayes in their sight and to this the inward spirituall will is a deadly opposite Enemy and yet it cannot be wholly separated from it in this life-time their whole course through this world is a meere work of Repentance for their Sins and Impurity doe appeare continually in their Sight 36. There is a continuall and constant Combate in them of the flesh in the earthly desire against the divine desire and of the divine desire against the lust of the earthly flesh for the divine desire doth * * * Betake amasse it selfe into Gods Grace and Mercy and brings it selfe into a Centre of a working life and penetrates through the earthly false lustfull life and striketh the false lust and Imagination down and then the false Imagination falls into great Sadnesse when as it contemplates and beholds the voluptuous pompous stately brave glistering Course of this world and findes it selfe so mean and foolish that it must forsake and forgoe that wherein it might have its chief joy pleasure and delight 37. Also the Devill he cometh forthwith with his temptation and bringeth his desire into the false Imagination and shewes him the fair Kingdome of the world and rebuketh his Intent as a false Phancy and meere conjecture stirreth up the crew of the wicked against him who scorne jeere reproach and contemn him and then sometimes the Sprackling glimps and divine desire doth even lose it selfe for Christ viz. the virgins-childe in the Spirit of Christ is lead into the wildernesse and is tempted of the Devill and of the Anger of God and also of the Carnall worlds spirit and oftentimes the Spirit of Christ doth hide it selfe as if the virgins-childe were quite gone and past Hopes also the Devill makes his addresse thereto and brings him into Doubt as if the virgins childe were not borne 38. For the virgins childe is hidden in the Desart and then the poore captivated Soule is in great Sorrow and lamentation sigheth and cryeth to God also it cannot love or away with the beastiall Image but it doth stir up it selfe as a great assaulting Storme in the Body and seeketh the Gates of the deep in its Originall and forceth with might or holy violence into that word which hath formed it to be a creature and diveth it selfe thereinto as an Impotent will-lesse childe and desireth its first mother whence the first Soule was born for its Nurse and makes it selfe wholly will-lesse in this mother and lyeth onely at her Breasts and sucketh her Love and grace into it the mother may doe with it what she please this is the true meaning and the right manner of dying to selfehood and selfefull Imagination and lust in ones selfe and becoming as to the will of the Soule as a childe in ones selfe as Christ saith unlesse yee be converted and become as children yee can in no wise see the Kingdome of God selfe and selfefull Reason in the lust of the flesh can neither taste or see it 39. From this mortification of the Selfefull will and earnest Resignation into Gods mercy the virgins-childe doth again Spring forth out of the Desart with its faire and glorious Pearl-blooming Tree with very excellent and new fruit for so it must be tryed in the fire of Gods Anger that the Abomination of the
introduced earthly will may dye in it 40. For the fire-soule viz. the first Principle hangeth upon the Band of the outward world and continually and eagerly introduceth Something of vanity into it whereby the virgin-childe of the Angelicall worlds Essence viz. of Christs essentiality is defiled obscured and darkned therefore it must be so refined purified and purged again and many a cold piercing rautish wind of tribulation Anguish and great perplexity bloweth upon this child it must be continually as an off-scouring of the world for its Kingdome is not of this world as Christ said my Kingdome is not of this world 41. But the effect is this when the fair morning Star doth dawn and arise in the virgin-child then the outward life is even illuminated Or while it â—ives here in this time and it giveth it selfe up unto the obedience of the Internall life as an instrument and Servant of the internall 42. And then the holy Spirit of God shineth forth through the virgin-child and preacheth Christ crucified and reproveth the world for its Sins and wicked malicious doings and shewes them their false hypocriticall erroneous way that they will needs be the children of God in the outward Kingdome in their selfe-contrived and devised wayes and will seeke an externall forgivenesse of Sin in their owne conceited and received wayes and yet will still remaine in the vanity and in the pleasure of their flesh and desire onely to make devout shewes before God and give good words in a soothing glozing glosse of fine hypocrisie as if they served God in their contrived Conjectures and Opinions but still they will continue in selfehood in the outward shew and Ostentation 43. These the holy Ghost doth rebuke and reprove by the Virgins child in Christs Spirit and calls them hypocrites and wolves in sheeps cloathing and crafty Foxes borne of the Serpents Ens in whom there is the very property of Toads Dogs and wilde Beasts and shewes them that they draw neer to God with their lips but their Heart is full of murther gall and Serpent-desire and hath no true upright Love-desire in it also it shewes them that they are but meer flatterers and dissemblers in their Office who onely seeke pleasure and Temporall Honour and Respect thereby that so they might be able to domineer and Lord it over mens bodies and Soules Goods and Estates and thus they serve God onely from without with hypocriticall mouthes but their heart hangeth to the whoredome of Babylon full of devillish murther and poyson against him that doth but touch their Conscience 44. Such children in the Serpents craft who are best able as cunning Crafts masters in Sophistry to turne this Suttlety most takingly and artificially the children of the world doe set up unto themselves for Teachers and will learne the way of God from them 45. These Teachers doe assume unto themselves and presume upon the writings of the Saints and proclaime with open mouth that they teach Gods word the holy Spirit is poured forth by their teaching and preaching and though their conscience doth even convince them that they are not capable of the Office of the Ministry and that they are in no wise the Temples of the holy Spirit who should teach in and by them yet they care not for that it brings them money and Honour Christ is gone up to heaven and hath placed and Ordained them to be Stewards and Vicars in his office they must compose and contrive their Doctrine out of the writings of the Saints and out of their Reason upon the Letter of the Scripture their heaping together and composing of the words in the forme of their Suttle Reason must be the voice of the holy Spirit they say the holy Spirit is thereby poured forth into the Hearts of men 46. And though they themselves be onely Cain and in their q q q Or composing of the texts or bare letter of Scripture litterall and Bookish rapsody in their Sermons doe cast forth a great deal of light lewd Cainicall scorne and brother-slaughter and oftentimes mix lies and truth together yet the holy Spirit must have taught and the Congregation must thanke God for such holy sound orthodox Evangelicall Doctrine as they call it and after their killing of their brother there they must also help with boldnesse courage and zeale to murther and slay Abel and the little childe Jesus in his members with words and deeds 47. Such Teachers the world sets up to learn the Kingdome of God from and whosoever can but lustily cavill censure and condemne others in their Gifts and propose it with fine Distinctions and suttle Arguments and cloath them with the mantle of Reason and hide the Wolfe which thereby murthereth and devoureth Christs flock under the purple mantle of Christ to him they give diligent attention for the fleshly Serpents Heart doth therewith sooth up and flatter it selfe in its evill property It hath even such an Artificiall nature and Constitution 48. Such Seed these Teachers chosen of men doe sow who onely desire the Calling for temporall Honour and pleasure but are not called of God and are also without divine knowledge and understand not what true divinity is they enter not by the doore of Christ but they come into place by the Election and favour of men through the means of their own willing walking and running these can no way be acknowledged for the shepheards of Christ for they are not borne of Christ and chosen to this Function and divine calling 49. They are onely the great Master-builders of Babylon where the Languages are confounded and men thereby set at ods and variance and they set up war and contention upon the Earth for they wrangle and jangle about the meer Husk viz. about the written word and Letter and they have not the living word of God dwelling in them from which they ought to teach the Spirit of Christ it selfe must be the teacher in the word with the living voice or Expression the Spirit r r r The humane Spirit of man must know and feelingly finde Christ in it otherwise none teacheth the words of Christ onely dumb sencelesse words without power and Spirit 50. Now the Spirit of Christ in his children doth reprove these and shewes them the true way viz. how we must dye wholly in Christs death to the selfehood and the false selfe-full desire of temporall pleasure and honour and be borne again of Christs Spirit with another new will and desire out of Christs s s s Or body Love in peculiar Reall knowledge and preach and teach Christ from our own peculiar and singular knowledge of him in our selves 51. This Babel in Cain cannot endure that one should teach that Christ himselfe must be the teacher in the humane Spirit they plead their Cause from the forewritten Apostolicall word and say if they teach the same then the Spirit of God is poured forth yes forsooth very right I say so
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
that none could slay it 54. For Cain did not cry out onely for feare of the outward life but he feared that his right Eternall life might be slaine that his life should be wholly blotted out from the Face of God for he cryed also and said Lo thou drivest me out this day from off the Earth and I must hide my selfe from thy face and I must be a fugitive and a vagabond in the Earth and it will now come to passe that whosoever findeth me will slay me He cryed out for feare of being killed and was sore afraid and yet there vvas no man besides him upon the Earth save onely his Father Adam and without doubt his sister vvhom he tooke to wife 55. Cain feared the Spirits vvho had moved him to slay his brother that they would also kill him for he saith I must be hid from thy face now this was not in any externall manner but in an internall for God dwelleth not in the view of the outward eyes but in the inward Spirituall vision therefore God said whosoever killeth Cains internall life vengeance shall be taken on him seven-fold and he set the marke of the Covenant on his life so that no spirit in the wrath could murther it for he was a twigg out of the Tree of life 56. Although the Seven properties of nature in him were departed from their mutuall accord in each other yet he was not the sole cause of it for he had so received his life from Father and Mother in the divided property and therefore the Grace passed as vvell upon him as upon Abel except onely that Abel proceeded out of the other line but the Centre of the Soule was alike to them both but the motion in the Seed was unlike for they were the two types of the world viz. Cain the type of the Selfehood in the wrath and Abel the type of the resignation of life where from the Resignation another world springeth forth through Death out of the Centre 57. Not that Cain was borne to destruction but that evill awakened property in the dissimility viz. the Soule of the outward world brake forth forcibly in the Seed and tooke the Centre of life into its Power and therein God set a marke viz. his Covenant that the murtherers should not slay the Souls life 58. But if it should so come to passe that the owne peculiar will would give it selfe to the murtherers then the life of Cain should be avenged Seven-fold that is through all the Seven properties and the free-will which did slay the life of God which was in the Word John 1. should be rebuked and punished seven-fold through all the Seven formes of nature both temporally and eternally and this is the meaning whosoever killeth the life that is what free-will soever murthereth its life vengeance shall be taken on it Eternally in the Seaven properties of the dark vvorld 59. And in this place we are further to consider aright of the great mysteries for the Seaven properties of the humane Tree producing and manifesting the life of the Wonders of God had now Spread forth themselves even unto Lamech the Dominion of the world was novv wholly brought forth with Lamech in nature for Lamech was the Seventh man in the Root of the Wonders arising from the first Stock that is Adam was the first Abel belongeth not unto the Line of the Wonders but unto the Regeneration Cain was the Second in the Line of the Wonders Hanoch the third Irad the fourth Mahujael the fift Methusael the Sixt and Lamech the Seventh 60. Now Lamech did spring forth from Cains Root out of this Line of the Wonders of God and he was an honest upright man but was a a a Taken or beset environed with the Spirit of the Wonders and he Looked back upon the Wound and also upon the b b b Or Seale Signe of Grace in the Covenant and knew for certaine that even now the Spirit of the Wonders should be fully brought forth and manifested in the humane life whereby all Arts of the vvorld should be found out 61. And he saw also forwards how it would fall out in these Wonders of the world hovv his children would introduce his life which they should receive from him by propagation into a Babylon of folly and Corrupt the same and hereby also he looked especially upon the word whence the humane life was Sprung and how the life in the Spirit of the Wonders of the world would introduce it selfe into a seaven and seventy-fold word of Languages and Nations as came to passe at Babel and how the free-will of Nature would goe astray from the Onely God and be corrupt and that it should be avenged seven-and-seventy-fold that is every tongue and speech should be Avenged in the Anger of God and therefore because they would Corrupt Lamechs life which they received of him by propagation and this the Wrath of God would Avenge in the free-will of his children divided into severall Speeches 62 For the Spirit saw forwards hovv the free-will vvould give up and addict it selfe to Selfehood and Apostatize from the Onely God and â—ovv the Anger of God would Seize upon and confound the Naturall Spirit of the Wonders in man viz. the Soule of the outward world from whence the Great Babylon of Contention about Gods being and vvill vvould arise and this the Spirit said should be avenged seven-and-seventy-fold in Lamech 63. For this was a Seven and Seventy-fold Racha or Avengement upon the Word of the understanding in the humane life that out of one onely tongue out of one onely Speaking Word and vitall Spirit a Seventy and seven-fold tongue viz. a Confusion of the understanding should be made before the understanding lay in one Sound voice or Harmony but now the Racha came into it and Confounded and shattered it into Seventy and seven parts 64. For the humane vvheele of the Sound or understanding was turned round and the Ten formes of fire wherein time and Eternity doth consist did open themselves in every forme of nature which was seven times ten vvhich makes Seventy whereto also belongeth the Centre with its Seven unchangeable formes of the Eternall nature which is together seventy and seven 65. And herein Deare brethren lyeth the * * * Mysterium Magnum Grand Mystery if ye were not cloathed with the Garment of the Contentious Languages then we vvould be bold to declare something more in this place unto you but ye are yet all captivated in Babel and are contenders about the k k k Or Meaning Spirit of the Letter and yet have no understanding of the same yee will also be Doctors and learned Masters forsooth but yet ye understand not your own Mother-Tongue yee bite and devoure one another about the husk of the word wherein the Living word doth forme and amasse it selfe and ye neither desire nor understand the living word yee speake onely out of Seven and out of seventy
monster and an Evill Beast in his free-will which doth not resemble the first Image of the formed Life in the word of God now against this Beast the words of Christ are directed when he saith Vnlesse ye be converted and become as children that is unlesse you do depart from and utterly disclaim the will of the Selfe-Generated Beast and enter again into the form of the first Life yee cannot else see the Kingdom of God also yee must be borne againe of the water of the Heavenly worlds essence and of the same holy Spirit proceeding from the Covenant otherwise ye cannot see and behold God 9. This Evill Beast of the Godless form Note is predestinated to condemnation but the Covenant is in the Life if the free will Resigneth it selfe up to the Covenant then Christ ariseth in his humanity out of the Covenant in the Life and even then the strange Beast dyeth in Christs death and the will formeth it selfe again into the first Image according as God created it and this is not annexed onely unto Seth but unto Adams life viz. unto the Onely life of man which was in the Word of God and passeth from one upon all as all branches in one tree do receive sapp from the Onely root of the stock 10. But the properties of nature viz. of the naturall life have brought themselves out of Adams stock into sundry boughes and branches whence the multiplicity of Nations Tongues and Speeches is arisen but the Life is onely One and the Covenant in the life sprang forth from the root of life viz. from the Word of God out of which the Life came upon all even as the Sin viz. the fall and apostacy passed upon all none excepted for the Children of Seth were concluded under Sin as well as Cains but the Covenant * * * Or the open and outward manifestation of the Covenant with its manifestation passed upon SETH for his name signifieth in the Language of nature a forth-breathing Spring out of the Life through the first Centre of the Soule wherein the word of God would open it selfe through the Life 11. And Moses saith Seth begat Enos Gen. 4.26 and then began men to preach of the Name of the Lord for the Name ENOS signifieth in the Language of Nature a Divine Lubet through the life wherein the Formed Word would behold it selfe in the Sound and Voice of the Life therefore the Spirit of God began to Teach out of the Covenant through the Life of man concerning God and his Being and Will this was the beginning of the Divine Contemplation through the formed Wisdom in the word where the word did behold it selfe through the wisdome of the formed Humane Voice 12. And as the Life did form it selfe by Cains line through the wonders of the formed wisdome in Nature with all manner of Arts and works and also Dominions Governments and Orders and introduced them all for the Setting forth of Gods wondrous Deeds and Acts viz. to a Contemplation of Evill and good light and darknesse so likewise the Spirit of God did bring forth out of the Line of the Covenant in the manifested Word the wonders of Divine Holinesse Truth Righteousnesse Love and Patience and by the Preaching of the formed word did declare what the holy and Spirituall Kingdome of God is 13. In Cain the Kingdome of nature was represented and in Abel and Seth the Supernaturall Divine Kingdome both these arose together and went all along one in another to the Remonstrance or Contemplation of the Divine Lubet in the formed wisdome and Each put it selfe forth in an especiall manner into its visible Ken as a wonder 14. For from Adam even unto Lamech in the line of the wonders there are Seven Generations and in the other line viz. in the line of the Covenant from Adam unto Enoch are also Seven Generations Enoch is the Eighth viz. a beginning of the propheticall Spirit for in the first Seven Generations the form of the Spirituall Kingdome proceeding from the Life's Tree was set forth 15. Adam was the stock for his life taketh its originall out of the word but being the Life of nature in him did predominate over the life in the formed Word and would have the Supream dominion and obscured the life proceeding from the word the word it selfe freely gave it selfe with a Covenant to be a Life therein and set forth its figure in Abel how the naturall life should and must be broken and the word of the Divine power should again spring forth afresh out of the first Life 16. Thus Abel was the Figure of the Second Adam Christ and therefore he must be slain for the Covenants sake for Christ should kill the exalted haughty naturall will and being forth a new one and therefore Abel also should not beget any naturall child else it had been strange to nature for they should all proceed forth out of one stock and the word would spring forth anew through the Onely Tree in the Covenant that so the Children of Grace might be brought forth out of the Tree of nature as the dew out of the * * * Or Morning day-break 17. For thus also the figure of the new birth was represented out of the Stem namely the line went forth out of Adam he was the first Abel the second Seth the third Enos the fourth where men began to teach of the Spirituall Kingdome * * * Or Cainan KENAN the fift which signifieth in the language of nature a forth-going * * * Re-apprehend re-conceived Lubet or desire of the divine Contemplation in which the word Taught did form it selfe viz. in Prayer and in the wills desire and also in their Offrings 18. MAHALALEEL was the sixt and signifieth in the language of nature an Angelicall form of an Angelicall Kingdome where the spirit did typifie and pourtray the Kingdome of Christ in this Name 19. JARED was the Seventh by this Name is understood in the language of nature a Priest or Prince of the Spirituall Kingdome for as Irad should be the Regent or Ruler in the Kingdome of nature so Jared should be the Regent in the Spirituall Kingdome for out of Jared came the office of Moses and out of Irad proceeded the Kingdome of worldly principalities and framed Governments and Dominions 20. But the language of nature sheweth very clearly that Jared is onely a type of a spirituall Kingdome for the Name carrieth forth the Cherub along with it through the word for the spirituall Kingdome upon the earth was all along captivated in the wrath of God untill Christ who destroyed the Anger 21. The Office of this Jared is twofold viz. externally it is the figure of the Spirituall Kingdome bound with the wrath of God and internally it is the true holy Kingdome which the Penitent man receiveth or taketh possession of Outwardly it is Moses and inwardly Christ. 22. From this outward Kingdome the great
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
life and brought the formed expressed Word into an Ens of Vanity this was the perversnesse and violent selfe-willednesse of the naturall life the Spirit of nature which taketh its Originall in the fire had exalted it selfe in its fiery property and introduced it selfe in to a wrathfull life and driven it selfe even to the utmost End of Meeknesse 34. For the Devill was an insinuating predominant Prince in the wraths property which had incited and stirred up the Centre of the outward nature in the fires Matrix and had not onely corrupted the Naturall life of man but also the creatures for he Moved and Acted Man in Gods Anger who used the creatures for their Service and food so that the Curse and the Vanity was also manifest in Every life and man in his Conversation stood in the Curse and vanity and so came in the vanity in the Curse even into the Abysse viz. into the End of this world therefore said the Spirit the End of all flesh in its perversnesse and violence is come before me Every life had through the vanity of man brought it selfe unto the End of the outward nature and the Throat of wrath was Open in Nature and would devour and swallow up all things in the wrath 35. For the Kingdome of Gods Anger viz. the dark world had gotten the upper hand in its property and brought the Good part of Nature even unto the End therefore the formed expressed word did Move or Repent through Every life of this vanity that it should bear the Abomination on it and said that it would destroy the womb or pregnatresse of Vanity proceeding from the fires mother with water and break its power and force 36. For before the Flood the fires-root was more strong and potent then the waters root and that from the Originall of the fiery Motion that is the Fiat stood in the fiery property and compacted the Earth and Stones so that there was then a great wrath powred forth in nature and that by reason of the Casting out or Ejection of the Hierarch Lucifer into the darknesse 37. And Here by the flood or Deluge the force and violence was taken from the wrathfull fire-root in the Centre of Nature for the Repenting or the Grieving of the formed Word was Nothing else but a Type of Christ where the Eternall living Divine word in the humane property did repent and grieve in the formed Creaturall word at our Sins and Vanity and * * * Dyed from the vanity mortified the same vanity in his Death in the creature and drowned the formed creaturall word in the humane property with the divine water of love and meeknesse in the holy heavenly Bloud 38. So also in this place the formed Word grieved at the vanity of the Creatures in that they were laden therewith and brought the life of all the Creatures into death and in its Sorrow moved the meeknesse of the water-Source in Nature so that all the fountains of the deep did open themselves as Moses saith and devoured the fire-source in the water this signifieth unto man the Baptisme of Christ where the fire-source of the Soul in Gods Anger was in the word of Christs Covenant baptized with the Regenerated water of the Spirit understand the Spirituall water which shall quench the fire of Gods Anger As it was above mentioned concerning the Seaven times that Each time of the Seaven degrees of nature hath brought it selfe unto its End and in the End there was a sorrow for the Abomination and in the Repentance and Sorrow the Turba was broken and destroyed 39. Now behold here aright by Noah with the Flood the Second Time viz. Seths time was at the End and with Adam in the fall when he lusted to Eat of the vanity the First time was at the End 40. In Adam the Word repented and gave it selfe with a Covenant into the life to help comfort and restore the life and by Noah the word repented and moved all the fountains of the deep in nature and drowned the wrath and opened the Covenant of Grace 41. And when the time of Enos was at the End in the dayes of the children of Nimrod the word grieved at the vanity of Man that they would not know God and drowned the Vnderstanding of the one Onely Tongue and divided it and gave * * * Or out of by its Repentance the certain Understanding in the Covenant with Abraham 42. And when the time of Cainan was at the End that the children of Abrahams Covenant were compelled in the Vanity of Servitude the Word grieved at the Vanity and destroyed Pharoah and afterwards all the men of the children of Israel in the Wildernesse save Joshua and Caleb and gave them out of its Sorrow and Repentance the Law of his Covenant a True Type of Christ who should drown the Abomination in his Bloud 43. Thus also when Mahalaleels Time was come to the End the Word grieved in the deepest Repentance and brought the life of God in Christ Jesus into the formed Creaturall Word in the humane Ens and drowned the Turba in the humane Ens with Gods Love and Mercy and gave them the spirit of comfort and the Gospell 44. Thus Even Now also where the Time of Jared is at the End which hath been covered with Babel Even now at this present the Word doth Repent and grieve at Our great Vanity and will destroy the Abomination with the devouring jawes of wrath with Sword hunger fire and death and Giveth out of its Sorrow grief and Repentance a Lilly out of Enochs mouth in Gods sweetnesse 45. And when Enochs line shall be at the End that the vanity doth again grow in the Turba then cometh the greatest grief and sorrow of all upon the Nature of the wonders that it is at the End and there is no more any Remedy for it Even then cometh the Last Motion * * * Or of with the Turba in the first Principle of the Eternall Nature and swalloweth up the outward Nature in the fire Even then the formed Word shall be wholly freed from vanity and giveth * * * From or out of by its last REPENTANCE the Holy Spirituall World AMEN CHAP. XXXII Of the Covenant between God and Noah 1. GOd said to Noah I will establish a Covenant with thee and thou shalt go into the Ark with thy Sons Gen. VI. 18 and thy Sons wives with thee A Great pregnant and remarkable Example we have here in Noah and his Children the Covenant was made with Noah for his spirit was a discovery or beaming forth of the formed word in him in the Beginning and End of Time and the beginning and End was the Eternall word which had espoused it selfe in the Covenant in which Covenant the Soul of Noah viz. the formed word of the Eternall Nature found Grace and obtained the Confirmation of the Covenant of Grace 2. As his Name doth properly and peculiarly signifie in the
the Angelicall Spirituall world and the woman was taken out of him and both were in this Turba * * * Text figured formed unto the outward naturall life 25. This Turba is that wherein God did also set the Curse which with Noah was first at the End when God said the End of all flesh is come up before mee and out of this forty-dayes-produced Turba the fountaines of the deep did arise in the water-Source and drowned the Turba in the flesh of these Sexes 26. For from the Sin of Adam came the Deluge over the world and this forty-dayes-produced Turba was the Sin in the flesh otherwise if the water-fountaine had not opened it selfe the fire-fountain had proceeded forth out of the Turba in the wrath of God Therefore God said it repented him that he had made the creatures and his Sorrow went into the Turba and drowned it 27. And let the Reader be put in minde that so often as he findeth the number forty in the holy Scripture that it altogether in the Beginning pointeth at the forty dayes produced Turba viz. the forty Dayes of Moses upon mount Sinai Item the forty yeares in the wilderness also the forty houres of Christ in the Grave also the forty dayes after his resurrection before his Ascention doe all belong unto this and all the numbers forty in the Secret and mysticall propheticall sayings of the Prophets for out of this Turba the Prophet is arisen with his Prophecie 28. But in that I say that if the water-fountaine had not been opened the fire-fountaine would have broken forth is also true for the children in the Turba would have also burnt Noah in the Arke with fire if the most high had not hindred and prevented them with the water for the fires Turba was moved in them this was the worlds end or the end of all flesh for at the End all shall be purifyed and purged in the fires Turba for it will enkindle it selfe 29. There is a very great Mystery in that which the Spirit saith in Moses Noah was five hundred yeares old when he begat Sem Ham and Japhet which otherwise is against the ordinary Course of nature to beget children in such a naturall Age also there is a very great mystery in that God said that he would give the world an hundred and twenty years respit and yet the Deluge came in the Six hundreth year of Noah viz. in the hundreth yeare after the warning or notice thereof and it signifieth the abbreviation of time in its naturall course and also the End of the world hovv that there shall be an abbreviation or shortning of time in the Circle of the conclusion of all Beeings Quere this Treatise by it selfe of which we will mention something in a Treatise by it selfe if the same be permitted us 30. When Noah entred into the Ark Moses saith Vers. 16. the Lord shut him in the intimate signification of the Spirit heere is He shut up the Second time or Age of the world which was at the End being the fire would faine have moved it selfe therefore the Lord shut it up with water and herewith also he opened the Gate of his Entrance to goe forth in the Third time and begin the Second Monarchy in the outward world for the first time was in Paradise the Second under Seths manifestation in the third Enos's manifestation should be opened and set forth 31. And Moses saith further Chap. VIII vers 3.1.2 and the waters stood upon the Earth one hundred and fifty dayes then God remembred Noah and every living thing and all the cattle that was with him in the Arke and God caused a winde to passe over the Earth and the waters asswaged and the fountaines of the deep and the windowes also of heaven were stopped Moses saith God Remembred Noah now reason thinketh had he then forgotten him whereas he is present to all things and is himselfe through all and in all things the Spirit in Moses doth here hang a vaile before the Mystery that the naturall man doth not understand it 32. Gods Remembrance here is the beginning of the Third Time even the Beginning of the Second Monarchy in the foure Elements with the creatures for in the Covenant made with Noah the Second Monarchy was comprehended which went forth out of the Centre of the Generatresse through the divine wisdome in Nature 33. And Moses speaketh further Vers. 4. when the waters were abated the Arke set it selfe down upon the Mount Ararat This Name ARARAT doth plainly hint unto us in the language of nature a mountaine or a Compacting and an Amassing of an Essence out of the Centre of nature even out of the wrathfulnesse being the Anger of God had then reposed it selfe there the Arke stood upon the Allayed Anger but the last Syllable in this word Ara-RAT doth signifie that the wrath of the eternall nature proceeding from the Centre hath betooke or formed it selfe into an active Dominion and would thence forward ride through nature as a warriour and mightily exercise its Power and violence in the humane property whereby they would undertake warres and advance themselves in Pride Pompe and Power and butcher and slay one another Eagerly Contending about this mountaine of the wrath's Might or Severe humane Authority 34. This Mountain Ararat denotes the Houses of the Great ones or domineering Potentates upon the Earth viz. the Great Castles Forts and Bulwarkes the mighty mountaines of the Power violence and strength of the Rich and also the high Nobility sprung up from the mystery of the Great world upon which Kingdome the Arke of Noah hath set down it selfe but the Covenant with Noah I meane the Kingdome of Christ hath set it selfe to be an Eternall Lord over this mountaine of the warlike might and force of Armes sprung up from the Anger of God which dominion and Reigning Power of Christ shall abolish and take away the Kingdome of this Mountaine and quite suppresse it and it denoteth unto us truely fundamentally and exactly that this Power and Authority would take upon it in its own Power the Arke of Noah viz. the Divine Covenant and carry it yea put it on as a Garment and proudly perch up it selfe therein as if it had the Kingdome of Christ in its own Power 35. And also it shewes and denotes unto us how that this mountaine of the wrathfull Anger of God in the humane property or in mans Nature would beautifie trim up and adorne it selfe with the Arke of Noah and would proclaime it to be the holy Arke of Christ and yet it would be onely founded upon the wrathfull Anger and be onely an Antichristian Kingdome which indeed would Carry the Ark viz. the Name of divine holinesse in the mouth but its Heart would be onely this Mountaine A Vessell and Confused heap of Gods wrath and yet it would make devout shewes of holiness and glory in having the Ark upon it selfe but the Aym
and intent of the heart would be set upon the Strong Holds the preferment power and Riches of the world 36. Furthermore it denotes that the Potent and Mighty of the world vvould build the Arke viz. the Service and Worship of God upon their Heart and Reason with Great Stone-houses and Churches and that these houses thus built up of Stone should be their God vvhom they would Serve in the Ark and they would wage war for the houses of Stone of their own contriving and framing and for their devises and Opinions therein maintained and contend about the figure of the true Ark and not consider that the Arke standeth upon their mountaine that God hath set it above them and that they ought to walke under Gods Dominion in humility and suffer the Ark to stand upon them and not usurpe unto themselves the Power of the holy Ghost or take it away and binde him unto their feigned Power and hypocriticall formes and command him to be Silent as they doe in that they cry with full mouth lo heere is an assembly of Divines here is the true Church of Christ this you must beleeve and doe This is the law and Ordinance of the Church no the Ark stands above them they are under as the Mount Ararat was underneath the Arke Christ is the Arke and not the Contrived Heaps of Stone or any forme of mans devised Worship or Opinion All Assemblies Congregations or Synods are under the Ark Christ and not above for the Arke of Noah placed it selfe above the Mountain to Signifie that the mountaine must beare the Arke we must bear the Arke of Christ upon us and have the Temple of this Arke within VS 37. Furthermore it denotes how the figure of this Arke viz. the * * * Ecclesiasticall Clergicall Priesthood Spirituall Kingdome upon the Earth would place it selfe upon the mountaine of power domination and lordlinesse and would rule with the Mountain in the Ark and take upon it selfe to meddle with the worldly Dominions and authority and bring the mountaine viz. the Power of the Secular Arm above the Ark whereas the Ark ought to stand upon the mountaine and Noah with the Covenant to remaine in the Ark till the Lord bid him come forth that is till Christ deliver the Ark to his Father 38. And Moses saith further At the end of forty dayes Ver. 6 7. when the Ark had set it selfe downe Noah sent forth a Raven to see whether the water was abated but the Raven flew too and fro till the waters were dryed up from off the face of the Earth The Raven denotes the earthly Man and shewes how that he would first put forth himselfe upon the Mountaine Ararat that is advance himselfe in his Selfe-hood and earthly lust and build up his Kingdome in the Second Monarchy 39. And though he came forth out of the Ark yet he would fly to and againe in the Kingdome of his Selfe-hood and not returnâ— into the Ark from whence he departed in Adam and would onely be a covetous Muck-worm and a greedy devourer of fleshly temporall pleasure in his owne will and remain as the Raven and not returne to the Ark desiring to enter into it but minde onely to possesse the Kingdome of this World in Glory and State also it betokens that the Generation of this Raven would have the chief place preheminence and Government in the Second Monarchy like the Devill in the wrath of God as Histories witnesse that it so came to passe 40. Afterwards he sent forth a Dove from him to see if the waters were abated upon the Earth Ver. 8 9. but when the Dove found no Rest for the Sole of her foot she returned again unto him unto the Arke and he put forth his hand and took her to him into the Ark. This sets forth and denotes the figure of Gods children who soon after come also under the Government of the Ravens property and are brought into the Government of this world for they are also with Adam gone forth out of the Ark to behold and prove this Evill corrupt world and live therein but when their Spirit can finde no rest in the earthly dominion then they come again before the Ark of Noah which is set open in Christ and Noah receiveth them again in Christ into the first Ark whence Adam departed 41. Moreover the Raven betokens the sharp Law of Moses in the fiery Might under Gods Anger which bindes and slayes man and brings him not into the Ark but the Dove betokens the Gospel of Christ which brings us again into the Ark and saves the life for the Mount Ararat doth as an exact type and figure point out unto us the Kingdome of Moses and the Ark wherein the life was kept and preserved signifieth the humanity of Christ. 42. And he stayed yet other Seven dayes and againe he sent forth a Dove out of the Ark and it came to him about Evening and lo Ver. 10 11. she had pluckt off an Olive-leaf and brought it in her mouth and he stayed yet other seven dayes and let a Dove fly forth out of the Arke which returned not to him any more The Spirit in Moses sheweth by these Three Doves and the Raven which Noah sent forth out of the Ark a great Mystery which albeit he doth not clearly unfold yet for certain is couched therein the Raven doth also denote the Law of Moses in Nature which will remain in its Selfe hood and will not returne in true Resignation and Selfe-deniall under the obedience of God but will enter in to God by its own strength Power and wayes 43. The first Dove signifieth the propheticall spirit which arose under Moses viz. under the outward Law and offrings and pointed through the offring into the Ark of Noah and Christ this Propheticall Spirit went all along through the office of Moses it indeed flew under Moses but it tended again into the Ark with its Prophecy as the first Dove which Noah sent forth flew indeed into the world but came again into the Ark of Christ. 44. The Second Dove with the Olive branch which also came again to Noah into the Ark denotes the Word in the Covenant of Noah which came forth out of the holy Ark of God into this world viz. into our humanity and pluck't off an Olive-leafe in the World and brought it to Noah that is it pulckt off a Branch from our Humanity and took it into the holy Word viz. the Mouth of God as the Dove the Olive-leaf and brought the branch to Holy Noah that is to God the Father but that it was an Olive-leaf denoteth the Vnction of the holy Spirit that the same should Anoint the Humanity and bring it again with this Dove into the holy Ark. 45. The Third Dove which Noah let fly which came not again to the Ark betokeneth the Kingdome of Antichrist upon the Earth which indeed is flown forth with its Doctrine out of the
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 a propriety that he should rule therein with the inward spirituall man of Vnderstanding according to the wisedome of God and make himselfe Lawes and Order according to the spirit of wisdome 9. Over which Orders and Ordinances of men which they make unto themselves HE viz. the Lord hath set himselfe as Judge and thereupon hath appointed the Last Judgement to separate wrong from right and whatsoever proceedeth not from Truth Righteousnesse and Love and tendeth to the same against that the judgement of God is set for it is generated or hatched through the false spirits of darknesse in Turba Magna and introduced into the humane property as a false Lust and Suttlety and is a stranger or Bastard wisdome which shall not inherit the Kingdome of God 10. All Royall and Princely Highnesse and Excellency together with all Governments and Dominions doe arise from the Order of nature in the Image of God there is no compulsion no force violence or oppression but a meer free willing desirous Love-Service as one member in the body or as one branch of the Tree doth freely and readily serve each other and rejoyce in each other 11. But being that man hath introduced himselfe into the outward formed Word Evill and Good viz. into the Kingdome of nature the Kingdome of nature hath deprived him of the holy Dominion and hath placed it selfe with its power over the humane property therefore if he will have the same againe he must be borne anew of God and then he may rule with the new regenerated life in the Spirit of God over the Kingdome of nature 12. Indeed there are Orders of Princely Angells or Hierarchies in the Spirituall world but all without compulsion in one Harmonious delightfull Love-Service and will as one member in the body doth readily serve another 13. All whatsoever man in the Kingdome of nature doth draw under his power and abuseth it to Superfluity and excesse and thereby withdravveth from his fellow-members whereby they are put to want poverty and distresse and their freely given right and due is wholly withheld from them the same is imprinted or comprehended in Turba magna as an abomination of nature and put into the judgement of God to the day of Separation 14. Nature requireth onely Order and giveth distinction of places and Offices but the Turba bringeth its abomination from the darke worlds desire thereinto viz. Pride Covetousnesse Envy Anger and falsehood 15. These five vices or iniquities are the Whores Bratts in the Kingdome of nature and shall not inherit the Kingdome of God God holdeth the Kingdome of nature for his Order and hath given the same into the power of man that he as Gods instrument in this vvorld should sever the Evill from the Good and chuse himselfe a Judge to passe righteous judgement upon the iniquity and malice of the false desire and lust of man for he saith whosoever sheddeth mans bloud by man shall his bloud be shed viz. by the Order and institution of nature not that any should revenge himselfe upon others by his own selfish power or force of Armes but through the Order of nature through Gods Law and appointment the same is the true Avengeresse for God said I will avenge your lifes bloud and will avenge it upon every beast here he meaneth by the Order of his Law and its Officers who officiate in the right and due execution of the same 16. Not that a Prince or Lord hath Power to shed bloud without the Law of God if he doth so then the Law of God condemneth him also to Death Here there is no peculiar Selfefull Power given over mans bloud let him be King or Prince for they are onely Officers over the Order of the Divine Law and they ought not to goe further then the Command of God gives leave indeed they have the Law of nature committed to their charge as Servants of the same but they must deal therein onely according to righteousnesse and truth and not doe any thing through Selvish covetous proud and envious desire for God hath created man in his own Image now the Kingdome of nature in its Offices hath no power over this divine Image to kill the same but the office or Commission in Gods Order * * * Or hath power over passeth onely upon the outward Image of nature 17. Therefore if an Officer of nature viz. any Magistrate take away the life of a righteous man him nature appointeth unto the Judgement of God to the Day of Separation wherein God will judge all the unrighteous Acts of man what will then become of the Tyrants who turne the truth into Lies and shamefully abuse and condemne the Children of God for their divine knowledge and profession sake and stirre up warre and Contention to desolate and destroy country and people all these belong unto Turba Magna to the judgement of God for they manage the Sword of the Turba in selfefull Lust and pleasure unlesse the Spirit of God command them and then must doe it for their Office and charge sake and execute the just judgement of God upon those who have filled up the measure of their iniquity as Israel was commanded to doe among the Heathen 18. Whosoever sheddeth bloud out of his own pleasure to advance his authority without urgent absolute necessity or Gods command he is moved Acted and driven by the wrathfull fire of Gods Anger and falleth at last to be a captive in the same Kingdome 19. Every warriour or Souldier is a Rodd of Gods Anger wherewith he doth through his wrath and Indignation rebuke and devoure the iniquity and malice of man and it doth not belong at all unto the Order or ordinance of nature but unto the wrathfull desire unto Turba Magna unto the order of the eager fierce-devouring wrath whereby Gods Anger doth overturne and lay waste Countries and Kingdomes 20. Understand it is the Order of the darke worlds property which by Gods permission advanceth its mighty force in the Time of mans wickednesse and then it goes as the wrath will have it untill the same be well satiated in the bloud of man 21. For this is even the Revenge of Gods Anger of which he saith that he would take vengeance for or require the bloud of man therefore he often taketh one man and by him in Anger slayeth another that hath deserved Death 22. When the Great and potent Rulers shed innocent bloud then cometh the Anger of God with its Officers and sheddeth their peoples bloud and bringeth the Sword of the Turba upon them whence Warre ariseth but this is not from the divine Order of the Good Nature in which God Governeth with his wisdome 23. The wisdome of God desireth no war but the Anger of God according to the darke worlds nature doth eagerly desire it and effecteth the same in the vanity and iniquity of man 24. If we lived as the children of God one among another we need not have any warring and
hindered by evill malignant Aspects which Master * * * The false Philosopher or Sophister Wiseling will scarce beleeve He can speak of the ground of nature exactly and hath it at his fingers end and yet is blinde in the Mystery and understands not either the inward or outward part of nature for such I have not written any thing for I need not such * * * Text Calves Animals to the understanding of my writings but good clear quick-sighted illuminated Eyes unto all others they are dumb and absurd let them be as wise and learned as they will 37. The Chaos is the root of nature and yeildeth of it selfe nothing else but a good property but if the Constellation be evill the evill malignant desire taketh the good property into it selfe and changeth it into evill as a good man among evill Company doth change his good also into an Evill 38. And the Rain-bow is especially represented or freely given unto man for a Token of the divine Grace so that he might behold and view himselfe as in an open and perspicuous Glasse what he is for the signe of Good and Evill is manifest as a type of the Centre of nature out of which Evill and Good take their rise over which the Son of man was set by God to be Judge 39. For the Type or forme of the Arke of Noah is also in the Rain-bow if we were not blinde it would plainly appeare so unto us also the Trinity of the Deity is therein pourtrayed for the red colour betokeneth the Father the yellow and white the Son and the blew the Spirit 40. And God hath set forth himselfe in a figure according to his manifestation in the Signe of the Covenant that we should flie unto his Grace and receive his Covenant and be alwayes mindefull of his Revelation to come where he will againe manifest the Spirituall world as he hath set it forth unto us by way of Similitude in the Rain-bow to the end that we should see what is in Secret and how his Covenant is Eternally established with us in Secret and standeth ever before him CHAP. XXXIV How Noah cursed his Son Ham and of the mysticall Prophecie concerning his Three Sons and their posterity AND Noah began to be an Husbandman and planted a vineyard and he dranke of the wine and was drunken and lay uncovered in his Tent Gen. IX vers 20 21 22 c. and Ham Canaans father saw the nakednesse of his father and told it his two bretheren without and Sem and Japhet tooke a garment and laid it upon both their shoulders and went backwards and covered the nakednesse of their father and their faces were backwards so that they saw not their fathers nakednesse now when Noah awoke from his wine and knew what his younger Son had done unto him he said cursed be Canaan a servant of all servants he shall be amongst his bretheren and he said further blessed be the Lord God of Sem and let Canaan be his Servant and God enlarge Japhet and let him dwell in the tents of Sem and let Canaan be his Servant This is an exact reall Type of the humane property according to the Three Principles or worlds for the Spirit in Noah speaketh from the Centre and the Three Sons of Noah did now stand before the Spirit in a figure typifying what kinde of People should arise from them 2. By this figure the spirit of Noah prophecied or declared from the very Stock or root of the formed word of the humane property what the Second Monarchy should be Noah was drunke and lay naked with his shame at which his Son Ham mocked and also declared it to his brethren that they also should doe the like here the Spirit intimateth and pointeth out whence the Curse arose upon Ham viz. from the shame of his father 3. For this was even the Abomination before Gods Holinesse out of which root Ham and his generation viz. the man of vanity doth arise for in the Image of God the shame is an abomination 4. Therefore God commanded Abraham to be circumcised on this member to shew that this member was not given to Adam in the beginning and that it should be againe cut off from the Image of God and not inherit the Kingdome of God upon which Cause and reason also the Soules spirit is ashamed to uncover it 5. But being that Adam did not stand in the Image of God when his Eve was made out of him it was hung upon him for to propagate in a beastiall nature and kinde thereupon also this beastiall Tree viz. the fleshly spirit of vanity came to be propagated all along from this property and adheres to man the figure of this was Ham and therefore he mocked his own property in his father 6. The Spirit of this property mocked its Ens which it had from the Centre of nature it beheld it selfe in his fathers shame from whence it had its rise as in a looking-glasse of its selfehood and thus this spirit of fleshly Ham forthwith brake forth as a Life of vanity and manifested what it selfe was viz. a scorne disdain or mock-god of heaven 7. Which the Spirit of Gods Image in the formed word of the good Ens in Noah did well know and did awaken in him the fire-Centre of the Soule in the wrath and cursed this spirit of vanity that it should not co-inherit in the Kingdome of heaven the Scoff-Spirit shall not possess the Kingdome of God but be cut off from the Image of God that is from the outward Image of the formed creature 8. For the same property from whence the shame ariseth is Good in it selfe but in Adams Imagination after the beastiall property it became Monstrous Beastiall and Strange in the Image of God and therefore this strange forme and shape shall not remaine for ever 9. From this strange false shape the Scorner or Scoff-Spirit did arise the Devill insinuated into the Figure of Hams strange spirit and mocked at the Heavenly Generatresse that it was now even become a Monster in the Image of God and therefore the spirit of Noah cursed the false scoff-spirit in Ham and all his generation 10. Not that we are to understand that Ham was accursed in his Soul and Soules-spirit but according to the figure He and all his were accursed in the property of the reviling mocking Spirit which brake forth and manifested it selfe out of the monster but He that is the earthly Image of the Limus of the Earth should be hidden with its own selfe-will in the Image of God and be only as a Servant or instrument of the divine Image proceeding from the holy Ens the Earthly Spirit should not rule but the heavenly viz. the Soul with its spirit the Monster that is this vile reviling spirit must not be manifest but being the free-will did awaken and stir up the Monstrous spirit which was onely a scorner of the Mystery and
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
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
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
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
the end of dayes shall purge the floar the Ninth number is the heavenly Tincture of the fire and light and the Tenth number is the Love-fire viz. the Triangle of the holy Trinity in the majesty Signified enough to those that are our school-fellowes The 40. Questions it is explained at large in the Fourty Questions of the Soule even the Philosophick discourse at the beginning and entrance of the same Questions 21. Out of these Ten properties of the Names in the line of the Covenant the Oracle viz. the divine voice was made manifest in Abraham and therefore the Spirit of the Lord commanded him to goe from his own Countrey and from his kindred for the voice of the divine manifestation with the Messiah or Christ should not come forth out of his Kindred viz. out of his owne bloud but out of God but yet in him lay the vessell viz. the Ens in which the divine voice would manifest it selfe and therefore because another Seed should be introduced into his owne feed viz. an heavenly Ens Joh. 3. he commanded him to get out from his kindred and fathers house 22. For the possibility and Ability to the divine manifestation did not stand in mans Ens but in Gods but mans Ens must come thereunto that so Adams heavenly disappeared Ens might be quickned in Christs living Ens and in Christ arise from death therefore God said to Abraham get thee into a Land that I will shew thee here the Spirit signifieth that he should not see God in his fathers Countrey that is in the earthly man but in the Land which the Lord would shew him in his Seed which was another Seed out of the divine Ens in this strange Seed he would blesse his own seed that is tincture it with the divine tincture of the ninth number in the Sacred Ternary even with the Tincture of the holy spirituall world 23. For thus said the Lord to Abraham Gen. XII 1 2. Get thee out of thy Countrey and from thy Kindred and from thy fathers house into a Land that I will shew thee and I will make of thee a great Nation and I will blesse thee and make thy Name great Thou shalt be a blessing I will blesse them that blesse thee and curse them that curse thee The Great Name which he would make him in his seed that was not to be understood onely as to the Kingdome of this world for Abraham was onely a stranger upon the Earth and must wander up and downe from one place to another and possessed no Princedome or Kingdome as the great Names of the Gentiles out of the Sensuall compacted tongues for he was to be a stranger and Pilgrim upon the Earth in the promised Seed and blessing for Christ said also his Kingdome was not of this world 24. But the great Name which should be a blessing wherein God would blesse all Nations was the hierarchy of Christ in the Covenant which would open it self in Abrahams seed This was an Eternall great Name of a Royall Hierarchy of an Enthroned Prince in divine Power and Omnipotence which should rule over the Curse for God said he would curse them that cursed him viz. the apostate revolted Devills and all wicked men who would curse this holy Seed and blessing upon their Head this Seed should tread 25. And here under Abrahams great Name and blessing the person of Christ is wholly to be understood for he said in thee all Nations shall be blessed and thou shalt be a Blessing Now all the families of the Earth could not be blessed in the outward mortall man of Abraham for Abraham dyed and his children and grand-children were a long time strangers Servants and bond-men in strange Countries as in Egypt for three hundred years and upwards and had no Scepter till under Moses who also was no King but a Prince of God which Princedome continued unto King Saul where they would indeed have a King against Gods command and will whom notwithstanding God did afterward reject and set up David to be King out of the propheticall spirit in the compacted Mentall Tongue under Christs person who should bring forth and manifest the geat Name and Eternall Blessing 26. But here now we are rightly to understand what the Person of Christ should be under this Name and Blessing not wholly a stranger or another person which should not be out of Abrahams and Adams Seed as some doe erre concerning it and install or set Christ onely in the promised Seed viz. in Abrahams promised Seed wherewith the poore captive Soul would be little benefited also hereby the * * * The Resurrection of our Earthly Bodies Resurrection of the dead out of these our present bodies would be wholly nullifyed 27. For if Christ were wholy another then also another or wholly a strange person must be borne in us out of Christs seed and flesh which would not be I or my selfe but wholly another man as some doe Erre that we are so borne of Christ as the dew is out of the morning which indeed is true but my I-hood or personality which was created in Adam out of the divine Ens viz. out of the good part of the Ens of the Earth which came forth also out of the heavenly worlds being as to the good Ens into a Coagulation must also be therewith joyned as the like is also to be understood in Abraham 28. For God said in thee all Nations shall be blessed he said not alone in me but he said I will blesse thee and make of thee a great Nation and make thy Name Great and thou shalt be a blessing thou thy Self shalt be it that is Christ should become Abraham and Abraham Christ. 29. For the Seed which disappeared in Adam and dyed to the mentall life into which God engrafted or incorporated the Limit or Aym of his Covenant with the quickning Word the same is that into which God would introduce his Blessing viz. the living divine heavenly Ens and would blesse Abraham and Adam and their children in this re-quickned Ens or disappeared Seed and make them truely alive the living Ens of the word in the Covenant and the Adamicall disappeared Ens in Abraham should become one person and body for the same are one kinde of Ens. 30. But the poysonfull malignant Sensuall desire which the Devill had made monstrous had shut up this holy Ens in Adam in death and covered it with the grosse earthly property like unto a fair piece of Gold which were changed into Lead so that one would say the Gold is dead and gone and t' were truely so indeed if the Artist did not again redeeme it 31. Thus likewise the heavenly Artist would not reject Adams disappeared Gold and make clean another new thing but he tooke his own Tincture and of his own Gold out of which he had made Adams Gold and tinctured Adams Gold with his own Gold even with his Tincture that is
with the word viz. with the power of God and with the Essence of the word viz. with the heavenly corporallity 32. So that Christ became a God-man and Adam and Abraham in Christ a man-God God and man One person undivided according to and out of all the three Principles of Eternity and Time according to and out of Body and Soule with every property of man and every divine property Except the Serpents property which Adam lusted after took in and imprinted on himselfe the same he did not assume but the Ens understand the humane Ens whereinto the Devill had sown his seed that he must assume and therein bruise the head of the Devill and of the insown Serpents Ens and destroy the prison of death which held the heavenly Ens shut up and spring forth afresh as the dry Rod of Aaron which budded and bare green Almonds was a lively representation of this and this is the true understanding of the Seed of Abraham and his Blessing as he meaneth 33. Abraham in the spirit of Christ should be a blessing for Abrahams Ens and Christs Ens hath blessed all Nations understand the line of the Covenant in which the promised word stood in the Aym or limit of the Covenant viz. the Spirit of the five vowells the Great Name JEOVA which God by the motion of the Covenant in Abrahams Seed made to be JEHOVA or JEHOVAH as an inspired or inbreathed God who should blesse the whole Alphabet of the * * * Or Tongue that expresseth the sence of all Languages in One. Sence-all Tongue understand the formed compacted word viz. all Nations Tongues and speeches a blessing of the Jewes and Gentiles 34. For he said all Nations shall be blessed in thee no nation or people excepted but all even All not onely the line of the Covenant but Adam in his children the line of the Covenant should blesse the line of Japhet and Ham for Japhet should dwell in Sems Tent that is in Christ viz. Japhet should be received into Sems line 35. But the grosse earthly Ham understand the grosse flesh is accursed in Ham and Cain and shall not inherit Gods Kingdome Joh. 6. not Ham in Soul and body is cursed but the Serpents man whose figure according to the outward Cain and Ham must represent so that all properties might be manifest in an externall figure 36. Therefore we admonish the Jewes that they learn to know their Messiah for the time of their visitation is at hand wherein they shall be redeemed from the Captivity of their misery and be made free againe 37. Also we admonish those that are ours that they grant Mary to be the daughter of Abraham and Adam and Christs mother as to the Soul and Adams created Image and not according to the deity or according to the Ens in the word of life which came from heaven for that was not her propriety indeed it stood in her but it was in the word of the promise in the Eye-mark of the Covenant which was accomplished or at the limit in her 38. But she is not the mother which hath brought forth or born God as the Jewes and Turks doe say that we so teach but God hath brought forth and blessed the same in her Seed she in her Seed received the power of the holy Ghost in the word and brought forth the creature which was God and man 39. And not the property of the deity which hath neither beginning nor End also doth not possesse either time or place but is through all and in all from Eternity to Eternity and hath onely manifested it selfe in the humanity as the fire doth through-heat an Iron and changeth it wholly into fire and yet the Iron remaineth Iron still so also the man or the humanity which Mary brought forth out of her Essence and out of Gods Essence in one onely Essence is to be understood 40. She brought forth the humanity and God the Father hath from Eternity brought forth the word which did manifest it self in the humanity and filled the humanity as the fire doth through-heat an Iron and the Sun illustrate or through-shine the Water or Glasse 4. She indeed hath brought forth the heavenly body but not from the power of her Ens or seed but from the power and ability of that Ens which did manifest it selfe in her seed as the Essence or being of Eternity manifested it selfe through time and yet the time was not able or capable to receive the Essence of Eternity into its own might but the Essence of Eternity assumed or tooke on it the Essence of time as the inward heaven and world hath brought forth and assumed the outward heaven and world so likewise the Eternity assumed the Essence that it breathed into Adam which dyed or disappeared in the Seed of Mary understand in her owne humane Seed 42. And this is the great Name of Abraham in Christ and the Blessing of Abraham wherewith God blessed Abraham and his children and not a strange person as some erroneously conceive who understand not the Three Principles 43. The Person was strange but it is become an indweller in us the heaven tooke on it the world and made the world in it to heaven and yet each remained dwelling in it selfe viz. the formed word of the body a creature in it selfe and the unformed word in it selfe God over all and in all and through all thus also we are to understand and consider of the heavenly living Essence which gave it selfe into Adams and Abrahams Ens as filling All in the person formatively and without the person at once through all and with the word of Power as an habitation or mansion of the power also through all or every where but not to be comprehended of any thing as the Suns Power and influence and the Air doe penetrate through all things and give life to every being the like is here to be understood 44. We must by no meanes abolish the Creature in Christs person for that which he assumed both from the Soul and body of man the same is creature but that which he introduced out of the deity into the humanity that is neither nature nor creature yet in our humanity formatively but immense uncircumscribed not particular like as the air and Sun-shine is whole or entire so likewise it is here and we are in like manner to understand it as if the Sun-shine did introduce it selfe in Something into a forme and yet were wholly One thing with the shine or light without the forme thus likewise Christs heavenly divine Ens which he introduced into our humanity is to be understood 45. God did often appear to Abraham and spake with him as one man speaks with another therefore reason saith how was it done did God assume the form of a body God appeared to Abraham in the Ens and Essence wherewith he would manifest himselfe in his seed viz. in Christs person and spake from the word of
88. For as the Angel came to Ismael being yet in the wombe when his mother fled from Sarah and did enrich him with a blessing and worldly Dominions and bad the mother with the child return to Sarah Thus likewise when the Eastern Countries entred again into the mothers wombe with their knowledge of Religion God gave unto them in the kingdome of nature power and authoritie over the Princely Dominions of the world for to possesse and rule them under the light of nature till its time and then they shall come in again with great joy and with great humility to Abraham viz. to Christ. 89. And not in the form of the Babylonicall formall litterall Christendome in their invented and contrived Orders which are onely * * * Verball outside letter Christians so that a Testimony or some outward footsteps of Christ and his Kingdome have still continued upon the earth but they shall be born in spirit and in power for they are the lost Son which is wandred away from the Father and is become the Swineheard 90. But when the Angel shall bid them return they come in the humility of the lost Son returning to the Father and then there will be Great joy celebrated by Christ and his Angels That the dead is made alive and the lost is again found and the true Golden Jubilee-year of the Marriage of the Lamb ariseth up among them 91. And albeit the Elder Brother who hath continued in the letter doth grumble at it in respect of the different form which he hath made to himselfe for the most part for his Belly and Honour yet they are not moved at it they are merry with the father 92. Now then if we truely compare * * * Painted counterfeit Christendome and the Turkes together and look upon them a right then we see that they since the Turkes departed from them have been but one people before God in righteousnesse and holinesse with different names 93. And they are the two Sonnes * * * Mat 21.28 to one whereof the Father said Go and do this and he said yea but did it not and to the other also do this and he said no but did it which doth so highly advance or set forth the Turkes in the kingdom of nature which the blind Christian world doth not understand 94. Not that we justifie the Turkes and say that they should remain in their blindnesse no but to the * * * Painted counterfeit verball Christians we declare that they are alike with them before God in that they are as blind as to Christs Kingdome as the Turkes as it plainly shews it selfe in that Christendome is full of strife and contention about Christs Deity and humanity and abominably prophaneth the holy Name in his humanity and use it onely for a form and custome to swear and Covenant by also to Idolatry and hypocrisie and are gone from the Sword of the holy Spirit unto a bloud-thirsty confounding Sword wherein is nothing but contending and contemning one another and the whole Titular Christendome is turned into meer Sects and Orders where one Sect doth despise and brand another for unrighteous and thus they have made of Christendome a meer murthering Den full of blasphemies about Christs Person and have bound the Spirit of Christ in which a Christian should live in deepest humility to the Formes and Orders of Disputation and have set foolish Reason to be a * * * Or to judge what the meaning of the Holy Spirit is in the Scripture master of the understanding above Christs Kingdome 95. But ought we to speak so of Christendome and the Turkes as if they were alike Thus we say The Turke is openly an Ishmalite and a mocker of Christs humanity and holdeth him not for the Son of man and God too for he understands not the heavenly Ens in the Person 96. But the Sects of Christendome do indeed cover themselves with Christs Mantle but do attach him in his humanity and Deity and revile him in his whole person tear and rend one another with words and swords about his person the one will have it this way another that way every one will be master over his words and spirit and deâ—ide Christ in his members and are as revolting rebellious and fugitive Ishmalites as the Turkes and live in their selfish will and serve the kingdome of nature in their Self-hood and worldly interests and pleasure 97. A Christian should be dead with Christ to selfe and be risen again in Christ and be born anew of Christ and put on Christ that so he might be a Christian in Christ in the spirit and heavenly flesh of Christ according to the internall spirituall man 98. But instead hereof men have put on â—abel and the Antichrist and do boâ—st themselves of their Ordinances and of the divine Orders in the performances of devout duties in lip-labour and much prating And in the Stone-houses of the Churches Cathedralls and Cloyâ—â—ers of Christendome where indeed they do counterfeit somewhat of Christ seing that they there read the writings which the Apostles left behinde them but afterward in their Preaching for the most part they foist in the Kingdome and Government of nature with brawling and disputing and spend the time with disputing confuting and contending about Sects and their different mentall Idolls and Opinions in so much that one party is brought wholly to condemne another and the Eares and hearts of the hearers are so infected with Gall and bitterness that one Sect willfully opposeth another and cryes it down for devillish whence nothing but warres and disdainfull provocations do arise to the desolating of Countries and Cities 99. Thus they are alike before God and lye as it were shut up in Hagar in the dead Reason except the true Children of God which verily are here and there to be found among all Nations and Sects but wholly simple and despised also covered under Christs Cross to the Reason-wise world 100. For as the four Elements receive the powerfull influence of the Sun and we see in the Substance the body but not the Sun although it worketh therein so likewise the Spirit of Christ is hid in the children of God but as an hearb springing from the earth doth by the vertue of the Sun put forth a fair Blossom and fruit so also Gods children out of their disregarded form oâ— homeliness to the lewd worlds or prating hypocrites eye do bring forth the fair fruits of humility and piety CHAP. XLI Of the Seal of the Covenant of Circumcision and of Baptisme WHen God had made a Covenaant with Abram and blessed him Gen. XVII and made him a father of many Nations which should be blessed through him viz. by Abrams Blessing in the Covenant then he gave him the Seale of the Covenant viz. the Signe and the Figure upon what Ens the blessing passed and shewed him in this figure what in man should Inherite and possesse the
eternall blessing that is to say not the gross earthly beastiall Man which is conceived and born in the lust of the flesh out of the Beastiall lust of Man and Woman which did involve or insinuate it selfe into Adam according to the Brutish and beastiall property of the divided life's Essence upon this the Covenant and blessing doth not passe but upon the Ens of the Word formed out of the heavenly worlds property out of the Limus of the Earth not upon the introduced Serpents Ens out of the dark worlds Ens and property but upon the Soule and its right Body which was created to it in Adam 2. And we here see by the Circumcision the Types that the beastiall copulation of man and woman is an abomination before the holinesse of God which yet is boarne withall by divine patience and permission seing now it cannot be otherwise with Man he having lost the magicall birth of Paradise for here God set forth the figure in the Circumcision that every Male must be circumcised on this member of the propagation of the masculine seed in that man soweth his own will out of the property of nature in his seed therefore God set forth the figure with the Circumcision both of the earthly Seed and also of the member and will for the spirit in the Covenant must out off through Christs death this figure in the inward spirituall man together with this beastiall will and desire 3. For the beastiall gross earthly Seed of the man or woman shall not put on the Covenant and blessing as Christ also said but He * * * Joh. 1.13 who is not born of the will of man nor of the flesh but of God the beastiall birth with its members must be cut off through the Temporall death and dye in the spirituall birth through Christs death and be buried in the eternall death viz. in the nothing 4. But being the Covenant of God had incorporated it selfe in Abrahams seed to a propagation God did here set before him by the Circumcision the person of Christ in whose death this Beast and Monster should dye and out of his death a new Angelicall form should come forth for the Circumcision was not the Atonement but the apprehended or conceived Ens of faith was the Atonement out of which Ens of faith Christ should be born but the Circumcision was the Signe that the Ens of faith in the word of God should cuâ— off the earthly Seed 5. For the living word of God looked into the Covenant and in the Covenant the humane Seed of the heavenly part lay disappeared and in the disappeared Ens stood the Aym or Limit of the new Regeneration in Christs motion where the word of the divine Tincture and power would again move it selfe in the true humanity created in Adam and also it did move it selfe in the Spirit of the children of faith so that they were received and accepted of God in the Spirit upon the Promise of the motion or manifestation of the shut-up Ens as dear innate children Note 6. Not that they had put on Christ in the flesh before his manifestation but indeed the same Ens in their faith and this same received or in-taken Ens of Faith was the Circumcision which circumcised the heart and minde and rent in twain the sinfull vaile and pointed at the cutting off of the earthly introduced Serpents Ens in Adam viz. of the earthly Seed and the earthly members to the Beastiall propagation it shewed that Christ when the incorporated Ens of faith should manifest it selfe in the humanity should and would cut off this Beast and destroy the life of death and hell therein 7. We must not look upon the Circumcision onely and barely as a signe or figure for it is the Seal of the Covenant which stood as a Seal imprinted on the Ens of faith for the Spirit of the promised word to the new-birth was in the Seale as among the Christians it is in the Seale of Baptisme 8. And therefore God said that soule that shall contemn this Covenant shall be rooted out from among his people and commanded the Natives and strangers to be Circumcised although they were not of the Seed of Abraham to signifie that the Covenant passed upon all people who would but receive the Ens of faith even there the Circumcision should be don 9. For that was not the right Circumcision which was don outwardly on the flesh but it was the Signe onely of the Circumcision the true Circumcision was effected in the Ens of faith in the Covenant in the power of the word and Holy Spirit where the word in the spirit of Christ doth cut off the Serpents Ens from the right humane Ens of the heavenly Part viz. it cuts off the Ens of the dark world introduced and insinuated through Adams evill desire and the Devils in-flying poysonfull desire 10. The Baptisme of the Christians and the Circumcision of the Jewes hold wholly one and the same Right among the Jewes the Circumcision was effected or performed in the word of power the Holy Spirit baptized them with the holy fires Baptisme understand it baptized their true man corrupt and withered in Adam the same was Tinctured with this Baptisme viz. in the Ens of faith for the Ens of faith was the Baptisme of the Jewes where the Holy Spirit did inwardly baptise them unto Christs humanity 11. But now being this same word of faith viz. the Ens of faith hath put on the humanity and quickned it in it selfe to life this same Spirit doth now Baptize with water pointing at the humanity of Christ Note for the water of eternall life viz. the heavenly worlds substance was disappeared in Adam and made alive again in Christs heavenly Ens being also the water of the heavenly Powers introduced into our in him assumed humanity therefore the humanity of Christ was the first-born from the dead 12. And with this same heavenly water which Gods word and power introduced into the humanity of Christ from heaven understand from the holy spirituall world viz. from the Second Principle the Holy Spirit of Christ doth baptize the Christians in their Baptisme of water which externally is also but a Signe of the internall Seale in which Seale the Holy Ghost baptizeth 13. And therefore Christ hath appointed the Seale of the Circumcision into a baptisme of water being the fire-baptisme in the Covenant is become manifest in the water of life in the humanity so that this fire-baptisme viz. the flaming-Love-word is made flesh therefore Christ said John 3. We must now be born anew through the water and spirit else we shall not see God 14. For in the water wherein the flaming Love-word in the Ens of the Covenant hath manifested it selfe in our heavenly disappeared water which is become incarnate all the children of Christ must be new-born and take this water in their faith's desire in which water the eternall flaming
Love-word of God hath incorporated it selfe this same water baptizeth the inward man which disappeared in Adam to the new regeneration Note how wee are Baptized into Death and the earthly beastiall half-Serpentine-and-Devillish man to mortification and Death it circumciseth the poor captive soul and putteth the Covenant and humanity of Christ upon it in the inward spirituall man now disappeared or withered as to the kingdome of heaven 15. Understand it aright yee Jewes and Christians you have but one onely baptisme the Jew is baptized inwardly on the soul in the Ens of the Covenant and circumcised on the disappeared Ens of the Right heavenly humanity viz. the Serpents Ens is cut off from the heavenly Ens in the Power of the word's humanity and the flaming Love-spirit in the Ens of the word Tinctureth the true humanity and baptizeth it with the in-taken or conceived Ens of Faith the Faith in the Spirit of God baptizeth it with its heavenly water 16. And the Christian is baptized even with the same very word and water in the faith it is wholly One and the same onely this is the externall difference that God hath appointed and established the Covenant of Circumcision in the baptisme of water being that this fire-baptisme hath manifested it selfe in Christs humanity in the water of life 17. And that you may yet see that they are both One Christ was circumcised as a Jew and was baptized as a Christian thereby to declare that he in his Love revealed in the humanity had manifested the fire-baptisme in the water viz. in great meekness and long-sufferance and changed them into One. 18. The Ens of faith was not yet become incarnate among the Jewes therefore God gave them the Signe of the inward Circumcision by the cutting off of the outward fore-skin that so they might have a Signe that the Holy Spirit in the Ens of faith in the Covenant would cut off their Sinfull birth whereby they were the children of Grace in the Ens of faith 19. But this same Ens of faith was first made flesh among the Christians in Christs humanity and is also now incarnate in the children of faith in their true man the Christians do now in their faith's desire put on Christ viz. this Ens of faith which the Jewes did also put on in the flesh in the heavenly flesh viz. in the heavenly living water in the divine manifestation 20. This water is the heaven wherein the onely holy Element is the motion and essence it is Christs viz. Gods holy corporeity viz. the formed wisdome of the forth-breathed or formed word of the divine powers Gods living eternall speaking word which is a spirit and the divine understanding which again attracteth to it selfe its own forth-breathed essence viz. the forming of its wisdome 21. The fathers will draweth the Soul which is a fire-breath out of its fire-fire-spirit unto it selfe and the Sons will draweth the noble Image created out of the wisdome viz. out of the heavenly essence to it selfe and the Holy Spirit draweth the whole moving humane understanding to it selfe so that it is a God-Man and a Man-God God made manifest in an Image and this is the Image of God and thus also the Circumcision and the Baptisme is to be understood which in both is the ground and chiefe corner stone to the new-birth among the Jewes and Christians 22. Now in that the Males were to be circumcised and not the Females Note Why Miles onely Circumcised Why Males and Females both Baptised and yet all are to be baptized among the Christians is thus to be understood as followeth mark it aright ye Jewes and Christians and all other Nations we tell and declare it unto you all for ye are hereby called the Time is come about that the Antichrist must dye 23. Adam was the Image of God he was man and woman and yet neither of them before his Eve but a masculine virgine in peculiar Love full of chastity and purity The Tinctures viz. the Power of the fire and light according to the property of the Father and Son were both in each other as One in an uncessant Conjunction of desire wherein stood the peculiar fiery Love-desire 24. But being the Devill assailed the property of the fires-Tincture and brought his false desire thereinto so that the fires-Tincture was divided in the properties of the eternall nature each property on the centre gave it selfe forth into its Selfehood whence the selfly revolted will and the false lust did arise which lust desired to prove the dark worlds essence viz. the earthly essence out of the dark worlds desire and to tast in it selfe how the same would relish if evill and good each manifest in it selfe were together viz. in the dis-Temperature without the divine One hereupon the false fiery desire shut up the property of the lights Tincture with the introduced vanity of the Devills desire and with the earthly hunger after the vanity proceeding from the dark worlds essence in the earth and in the Elements so that the heavenly female or right virgin-ike life was extinct in the Ens of the light 25. For the Holy Spirit departed from the introduced vanity and so the holy matrix viz. the heavenly Generatress disappeared and the mother of the outward nature viz. the outward naturall woman understand the property of the woman got the upper dominion in the birth so that Adam must now be divided and figured into a man and woman 26. But being the fiery property of the Tincture which now hath the dominion in the man and is called man by reason of the fathers property was the cause of the poysonfull infection so that the Tincture of venus viz. of the woman or the light was mortified and being he introduced in himselfe the abomination of lust into the womans property whereby afterward the woman viz. his Eve did so eagerly lust after evill and good and began the earthly Eating Thereupon we are here to consider that this same fires-soul viz. the mans Tincture must be baptized again with the divine Love-fire that so it might not introduce the Ens of the Devill and Serpent insinuated into the masculine Seed so poysonfull into the womans matrix it must be tinctured and baptized again with the divine Love-tincture viz. with the holy Love Ens which came to pass in the Ens of faith in the promised incorporated Word of the power of God 27. But the Woman viz. Adams virginity was now transformed or formed out of Adams nature and essence into a woman or manness and in her the holy virginity disappeared as to God viz. the Tincture of the Love and light did still remain but as it were dead or disappeared for the outward mother viz. the elementary mother lived now in its stead in her and was the Generatress of nature which must receive Adams viz. the mans Seed into it selfe 28. Into this disappeared heavenly Tincture of the light viz. into the true
holy virginity the Eternall holy word of the power of God which had created Adam into an Image of God did promise in-hest and incorporate it selfe with a Covenant to bruise the head of the Devill and the Serpents Ens. 29. Thus understand us here very accurately like as the Father generateth the Son and as out of Adam who betokens the Fathers property the woman viz. his Love-Tincture was taken and as before while the woman was in the Man the fires Tincture penetrated into the lights Tincture and loved it selfe therein and as man and woman are one Body so likewise the fire-baptisme of the Circumcision went forth out of the mans fire-Tincture into his female Tincture in the woman God baptized the fires Tincture in the Man and out of the Mans Seed cometh both the male and the Female Sex 30. Thus the mans Covenant and Baptisme entred into the woman viz. into the female property for the Womans Tincture had in it already the holy Ens in the Covenant that Gods word in the Covenant would become man in her shut up barren Ens and quicken again therein the disappeared virginity 31. Therefore the woman must not put on the Seal of Baptisme in her own peculiar will or desire but have it from the man being shee was taken from the man that so shee might become a right woman or manness in the mans Baptisme that so the Image of God in her might obtain the fires-Baptisme and Tincture from the man 32. For S t Paul understood this very well when he said * * * 1 Tim. 2.15 The woman shall be saved by bearing of children if shee continues in the Covenant and in the Love for the woman hath her soul from the mans soul and when shee is given to the man then she is one body with him and brings forth children to the man she is his woman his instrument an half-man and the Man an half-woman 33. And that the mans property might again obtain the perfect Love viz. the female Ens and the woman the Masculine Ens the Holy Spirit baptized the mans viz. the fiâ—es Tincture with the heavenly holy virgin-like Tincture and the man baptized the womans essence in his Seed with the fiery and also divine Tincture therefore God commanded the males onely to be circumcised 34. For in the Jewes fire-Baptisme the Spirit baptized onely without water but among the Christians the Spirit baptizeth through water the Jewish women could put on the Spirit indeed in the mans fire-Tincture but now being this same * * * Burning ardent fire-word is become flesh they ought now of right also to put on Christ in the flesh and be baptized for their heavenly disappeared virginity must also put on Christ's introduced heavenly virginity so that they might be true manlike virgins in the spirit and essence of Christ. 35. Now Reason asketh further Circumcisiâ—n the 8 th Day Wherefore must the male-children be circumcised just on the Eighth day why must it not be either sooner or later did it not lye in mans choice and power to delay the same if it were weak Herein is contained the mystery and wonder dear brethren cease from the contention of the letter and learn to understand the hidden mysteries we shall deal with you in a child-like manner do but look us in the face from whence we come and whence it is that wee know and understand all this 36. God Commanded the Boyes to be circumcised upon the Eighth day and wherefore Six dayes are the Man in nature the Seventh is the day of Rest in him viz. the heavenly disappeared Ens wherein the six spirits of nature do work As God made the Creation in six dayes viz. out of the six properties of nature and brought them to Rest into the Seventh viz. into the Emanation or flowing forth of the heavenly Ens which God hath co-imprinted into the compaction of the creation which is the rest and right life of the six properties 37. Thus man hath gotten seaven dayes for his own the Seventh is his day of Rest understand the Seventh property is the heavenly nature which dyed in him whereby he came into disquietnesse therefore the Eighth day came out of meer Grace to help him and gave it self again into his Seaven working dayes viz. into the Seaven properties of his own essence and THIS DAY is Christ in the Circumcision and in the Baptisme 38. For God in this process holdeth the order with the Regeneration of man in manner and nature as he created him out of seven dayes understand in six dayes his naturall life was brought out of the six properties of the inward and outward nature into an Image and the Seventh property was the Paradise viz. the * * * Text. The Sun-Evening or â—he Evening of atonement according as the word will bear it See Chap the 16 of this book Paragraph 16 17 c. Saturday in which the six spirits of nature in their operation were reconciled and Atoned for it was the spirituall world 39. And hence arose that command unto the Jewes that they should sanctifie and rest even externally on the Saturday viz. the Sabbath to signifie the inward holy Eternall Sabbath in which the Spirit of God worketh in man and every creature in each according to its property for every created being resteth in him 40. And therefore he commanded the male children to be circumcised on the Eighth day viz. in himselfe for he himselfe is this Eighth day which circumciseth for before Christs humanity the process went in the form of nature but being now Christ hath fullfilled the nature of man and given himselfe into the Seaven dayes of mans property children may now be baptized every or any day Baptized every Day 41. We see here a very excellent figure by the beginning or first institution of the Circumcision and Covenant of the fire-baptisme against the makers of the reason-conclusions upon the letter who will needs have it that some children are damned from the wombe and even therefore because they are taken and born out of the corrupt Ens of nature For Ishmael who was by nature a mocker and captivated in the poysonfull and corrupt Adamicall Ens Even He must be the first man which Abraham circumciseth who was baptized in the Covenant 42. Yee reason-wise I pray set this looking-glass before your eyes and think what you do with your Conclusions concerning Predestination we shew it you in humility if you will not see it shall be shewn you with fire which is certainly known for Christ came for Ishmâ—els sake and for those that are like him to help and save them if they would themselves but in Isaac shall the Seed be called viz. the Eighty day which is come to help the other six dayes and introduce them again into the Seventh viz. into the day of Reâ—â— 43. Dear brethren be instructed aright the God of Love He will not the death of the poor
in the sleep in Adams fall and shall remain in the Judgement and be changed again into its first matter out of which it was created it is not condemned into the Abysse but it shall passe into the mystery viz. into Sulphur and Mercurius which * * * In Mysterio Magno in the Grand Mystery is a Salt-spirit viz. a cause of all corporality as it shall be mentioned hereafter concerning Lots daughters who for this very cause were to be gotten with child of their father 38. Thus understand the figure farther internally Lot baked cakes of unleavened dough and made them a feast and they did eat Now the Angells do not use any such food but they were onely formed Angels in an Angelicall shape for Abraham and Lot also called them Lord it was Gods judgement and truth 39. This Feast was eaten in manner as the Offrings of Abraham and Moses as is before-mentioned for the wills-desire * * * Amasseth conceives formeth it selfe therein into a Substance God eateth onely the word of the will but the food is consumed in the outward spirit in which it is wrought 40. For Lot his Faiths-desire was the divine food of these men but with the feast which Lot gave them out of his good Love-will Lots will was formed into a Substance that so he might be preserved in this judgement outwardly as to the earthly life and inwardly as to the will of faith 41. For these Angels did eat of Lotts food as if they had eaten of his Body and Spirit which was therein apprehended in manner as it is to be understood in the * * * Or Sacrifices Offrings as is before sufficiently explained concerning the * * * Or Sacrifices Offrings of Cain and Abel for the unleavened cakes were or did signifie the informing or Impression as may be seen every where in Moses and they denote the Body of Christ whereinto the Imagination of God entered as into a Type and yet was onely conceived or apprehended in the Faith Vers. 4. 42. Furthermore the Spirit in Moses saith And before the men lay down the men of the Citie Sodom came and encompassed the house round about young and old even all the people from every quarter and called for Lot and said unto him where are the men that came in unto you the last night bring them out that we may know them 43. This is now the figure as it is before-mentioned the Judgement after that it had bound it selfe with Lott in the Feast did now penetrate and presse in the probation of their Essence and Being into All that they came peâ—meâ— on heapes running as mad enraged people driven forced and compelled to the Judgement 44. For the zeal of the Lord which longed after them drew them to it selfe it hungered earnestly to devour their vanity therefore they run altogether young and old and would know the Mouth which hungered after them for they in their blindness know not what they did thus the Anger drew them to it selfe 45. And Lot went out unto them at the door and shutt the door after him and said ah I pray dear brethren do not so wickedly I have two daughters which have never known man let me I pray you bring them out unto you and do with them what seems good in your eyes but unto these men do nothing for therefore came they under the shadow of my roof but they said Come hither thou art the onely stranger among us and thou wilt rule well we will deal worse with thee then with them 46. Here the ground of their Sin is finely deciphered and laid out in its colours wherein their cry was come before God as namely Uncleanness Lasciviousness Tyranny Self-willed perversness and the greatest of all was the Contempt of God for Lot had told them of the punishment which God would bring upon them and then they said Thou art the onely Stranger among us and wilt go about to rule and judge us we will yet plague thee worse then those to signifie that God had before sent them warning by the Messengers of his mouth and that they had onely plagued and contemned them therefore they said also to Lot wilt thou govern us with thy Threatnings and contem and nullifie our workes we will serve thee worse then them 47. For when they understand that Men of God were come in unto Lott who threatned them with ruin and destruction they made an uproar against them and would kill them as the mad blind world hath alwayes don when God hath sent them Messengers who have rebuked and reproved them then the Babylonicall Whore hath cryed out run run there is a new Heresie which would teach us other Doctrine and reprove our way which we go in 48. Thus it was here the selfefull rebellious Devills-will in his Serpents Ens would be uncontroulable unreprovable and Being these men were come they cryed out * * * Murther Mordio and said there were false Prophets and Teachers come to rebuke and contem them as the Babylonicall Whore hath alwayes don for shee will not hear what the Lord speaketh through his children but that onely must be accounted Sacred which 〈◊〉 speakes from the Serpents Ens. 49. This Whore hath covered her selfe with the Literall Word and gives forth her selfe for Holy and boasteth much in a Strange Attire but her heart is onely Sodom and Gomorrah when she seeth these two Angells come from Abraham that is from Christ to her in her Sodom and Gomorrah and lay open her shame then she makes the whole City of an 〈◊〉 with a cry of murther so that all people young and old come running together and think that there is some strange wonderfull Beast arrived 50. TAnd when they can perceive no new strange thing in Gods Messengers and hear that they do onely Teach and reprove then they think O! Our Minister and our Pastour calls him a new upstart an Heretick and false Prophet there is a fool and a frantick fellow sure enough he is worse then out of his wits and they begin to wonder at him like birds at an Owl and assault him and his house his wife and his children with scorn reproach and contempt as the Sodomites did Lot every one thinketh that he doth well if he can but Jeer and revile these Messengers 51. And although he knows no other ground or reason in the world but onely that the * * * Or Some noted Minister high Priest who hath put on the whore of Babylon doth set him at nought yet he is very raging mad and suffers a false wind viz. the spirit of the Babylonish whore to drive him and raveth in misunderstanding as here the Sodomites did who both young old smal and Great do force upon Lot and the two men which were come in unto him that they might know them That they might plague them scorn revile and reproach them for thus the Anger of
God doth drive it selfe into a fire for its own enkindling And thus mad also must the people be when the punishment shall come that they must all make up the measure of their iniquities 52. And we will not hide from thee thou unclean lascivious rebellious self-willed lewd Idolatrous murtherous Babylon full of all vices sins and abominations that now also these two Angels viz. Gods truth and judgement are come into thee and declare unto thee now at the end of Enochs Seal which was hidden but at present is opened in its sound and voice thy destruction and overthrow for the Time of thy Judgement is at hand and behold thy selfe aright and observe it very narrowly thou hast at present cast scorn reproach and contempt upon Lot and the two Angels as the Sodomites did and therefore thy punishment hangeth over thee and observe it when the two Angels shall carry forth Lot under the opened Seal from thee then the Day of thy destruction is at hand which now thou wilt by no means beleeve but must be forced to finde it so by sad and wofull experience saith the spirit of wonders 53. We may see very fully what was the Sodomites vice and great Sin the cry whereof was come up before God for Lot would bring out his two daughters which were yet virgins unto them that so they might but cease from the raging uproar against these Angelicall Messengers for he knew well enough that they were wholly drowned in uncleanness if so be they might satisfie their desire 54. The inward figure in the spirit giving us to understand what Moses doth hereby typifie is this The judgement begins at the house of God as here in Lot the children of God must be first brought into judgement and proved if there be children of God in any place which may withhold the Anger so that the punishment may be kept back then the spirit taketh the children of God and proveth them in the same vice and sin of that City or Country to see if they be capable of the same lewdness 55. Lot must set his two daughters with entreaties into judgement he would give them to the unclean lascivious people to be tryed for that which he said was so directed by the Spirit which had the two daughters of Lot in the judgement and had brought the Proba or Tryall into their Essence and hereby signified and layd open the sin and shame of the City viz. that they were onely unclean Harlots-beasts 56. But when these two virgins were not capable of this vice the spirit viz. the two Angels defended them understand Gods truth protected them from the judgement of this people and also from the sin of uncleanness for Lot did not speak so of set purpose as if he would suffer his daughters to be defloured and defiled but the Spirit did set forth its figure 57. And know for certain that this first book of Moses was written wholly from the Prophecy of the Spirit intimating what each Act or sentence of the History holds forth in the figure and whosoever will read and rightly understand these Acts of the Patriarchs he must modelize or represent in his minde the old and new man and set Christ and Adam one against the other and then he may understand all and without this he understands nothing hereof but a child-like History which yet is so rich and full of Mysteries that no man from the cradle unto the longest age is able to express them although he had obtained the knowledge and understanding thereunto in his childhood and we in our gifts do also give but some glances and hints thereof albeit we have obtained the apprehension and meaning of them from the gift of God yet we cannot express all and the world were not able to * * * To understand or apprehend it aright V. 9 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 * * *
with his daughters to go out from Sodom and the other hath the Severe judgement and hath now at last sifted thee and turned thy inward Signature outwards and set it before the Lord and thy * * * Thy Cain like crying for ruin upon others murtherous Cry is come up before the presence of the most High and it is exceeding great he hath sent his Angel to destroy thee and to overturn the Cities 10. Thy signature wherewith thou art now outwardly marked is the Great Covetousness and Envy together with thy Ammunition-money and the great wrathfull severity of thy Oppression of the poor and miserable in that thy covetousness hath served it selfe so high that it desires to devour all into it selfe whence thy great * * * The scarcity and deerness of commodities and all oppression ariseth from the covetousnes and pride of man who seeks to maintaine it by the sword Enhancement of mens Necessaries is risen 11. But thou sayst now it is a good and a prosperous time the Sun is risen upon mee and shineth on my purse so that I can fill it as I please it is a good and a fine time for me it shall now be a good and a golden time sure enough I shall certainly enjoy it and arise in High power and authoritie and be respected 12. But hear now what at present the Sound of the Trumpet declareth it saith go out from Sodom the Sun is risen in Love and Anger this we will not hide from you the Angel of truth hath now already taken Lots daughters with the father and his wife by the hand and bids them go it is time this thou shalt soon see by wofull experience 13. For the Angel of Anger hath also taken thee into Judgement and therefore thou art so wrathfull covetous murtherous and wicked do but behold thy selfe whether we speak truth thou gettest thy selfe much to spend in thy Signature and thou hast indeed a storehouse full of provision in the Abysse he that can see let him see in whom there is but the least inckling of the Trumpets Sound let him go out of Sodom there is no longer any tarrying 14. And Moses speaketh further and when he had brought Lot forth Vers. 17. â— the 23. he said escape for thy life look not behind thee and stay not also in this whole Plain escape unto the mountain lest thou be consumed but Lot said unto him oh not so my Lord behold now being thy Servant hath found Grace in thy sight be pleased to magnifie thy mercy which thou hast shewn unto me in that thou hast saved my life I cannot escape to the mountain least some evill take me and I dye behold there is a Citie very near unto which I may flee it is a little one O let me escape thither is it not a little one and my soul shall live And he said unto him see I have accepted thee concerning this thing that I should not overturn the Citie for which thou hast spoken hast thee escape thither for I can do nothing till thou be come thither therefore the Name of the Citie was called Zoar and the Sun was risen upon the Earth when Lot came into Zoar. The inward Figure stands thus 15. The spirit of truth had moved the spirit in the Covenant in Lot and taken him by his spirituall hand and brought him forth out of the Judgement understand the soul of Lot in which the word of promise in the Covenant had opened it selfe according to the spirituall property into which also the now sent voice of truth and judgement did force and defended Lot from and in the judgement 16. For with the Judgement the first Principle viz. the Soules Centre was sifted and proved through all the properties of the Eternall Nature into this the Lords hand viz. the Angel of the Lord did put it selfe with the Grace of Christ's Covenant in Abraham and drew Lot out of the judgement and from the children of Sodom therefore the Angel said Deliver thy selfe and look not behinde thee into judgement viz. into the enkindled wrath least the same take thee as hapned to Lots wife who turned her desire back again to see and behold what the wrath of the Lord should be 17. As Adam and Lucifer also did the like who would essentially behold and prove Gods viz. the Eternall Nature's wrath which yet is a consuming fire and forth with proveth spirit and body and if it reacheth any thing of which it is capable it devoureth it into it selfe 18. Now the Soul of Lot trembled and stood in fear before the Angel of the judgement viz. before Gods righteousness and entreated his truth that he would be pleased to magnifie his Mercy in the Covenant towards him least the Turba should take hold of him and it is a very excellent example how God taketh his children in the Time of punishment and judgement into his Love defendeth them and brings them forth from great destruction as he did here unto Lot and also unto the upright children in the finall destruction of Jerusalem 19. Also the Angel of vengeance said I can do nothing untill thou be come thither Oh! thou wonderfull God who can hinder thee but this is even thus to be understood the spirit of his Love in the Covenant had set or established it selfe with the Truth in Lot and kept off the Anger that it could not burn untill Lot came out 20. And we see that oftentimes the children of God are able to withhold great plagues and punishment of God from coming down on a people there is even such a might in them that Gods Anger is able to do nothing and is as it were impotent where they are present also they are a might and power against Hell and the Devill for such a thing is true reall Faith that it can withhold and overpower God in his Anger 21. Therefore the Lord said to Lot I cannot do any thing untill thou be gon out and he spared also the little Citie called Pella or Zoar viz. a diversion or turning away of the Anger for Lots sake for when he came thither the Turba must be extinguished as the Name in the uncompacted tongue of Sence doth expresse it Ver. 24 25 26. 22. And then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of Heaven and overthrew the Cities and all the Plain and all the Inhabitants of the Cities and all whatsoever grew upon the ground and his wife looked back and she became a pillar of Salt 23. This is now the figure of the kingdome of Christ who had opened himselfe to Abraham in the Love how he would sit in Judgement over the world and how the Might and Dominion is given unto him of God that he should destroy the Devills Kingdome upon the earth and give all wicked men unto the Anger of God to be devoured for when he had manifested himselfe to Abraham and
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
Soul in this pretious Covenant and Oath doth wholly give up it selfe with a broken and contrite heart to Repentance then the Oath of God in the Covenant of Jesus Christ stands open to it in Beer-sheba viz. in the Soules Contrition where God in Christ Jesus hath sworn that he will not destroy the poor Soul and its children and grand-children nor do any hurt to this Land of the Soul viz. to the Body of the humanity 22. Thus now we ought stedfastly to trust our dear Immanuel Jesus Christ who hath sworn a pretious Oath to his Father in our Soules property that he will not turn away his Mercy and love from us we should but come to him in Beer-sheba and receive the Oath as our own that is with contrite penitent hearts 23. And Moses saith further When this was don then Abimilech arose and Pichol his field-Captain and they returned into the Land of the Philistins that is to say when God the Father had given over the humanity to his Son Jesus Christ with this Covenant and Oath then he went with his regiment or host viz. with Pichol that is with the outward nature again into the Land of the Philistins that is into the dominion or Regiment of the outward and inward nature which is * * * Or Philistineall Philistrean that is inclined to Good and Evill this denotes that the poor Soul although it hath taken on it the Covenant and Oath of God and sworn with Christ to God yet it must in this life time dwell in the earthly body viz. under the heathenish * * * Or Philistine philistrean essence of the flesh which is a constant adversary to this King Abimilech viz. to the poor Soul and onely forsaketh the Covenant and Oath and brings it selfe in its * * * Or Philistine philistrean selfish lustfull concupiscence and desires into selfehood as into its own Land 24. And hereby it is signified to the poor Christians that they must lodge and lye with the new birth in this * * * Philistine Land Philistrean land or house of flesh as meer strangers and cannot be wholly freed in this life time for Pichol the field-Captain of the Soul viz. nature must have its rule and work in this time in evill and good and be an hard Cross and continuall Temptation to the pretious Image of Christ viz. to the new-birth by which cross the noble and dear Tree of Pearl is moved stirred and caused to spring and grow as a tree which comes out of the earth must grow in heat and cold in wind rain and snow so also must the pretious little Tree of Jesus Christ which is a stranger with Abraham in Beer-sheba viz. in the Earthly Cottage 25. And the Spirit in Moses speaketh further saying Abraham planted trees at Beer-sheba and there preached of the Name of the Lord the Ever-living God and was a stranger in the Land of the Phylistins a long time this is as much as if he should have said The spirit of Christ in Abraham when the Soul hath received the Covenant and Oath that it is contrite in true repentance doth plant trees in Beer-sheba that is it bringeth forth heavenly branches in this penitent heart in the Strange Land the earthly man and preacheth from these new branches of the Name of the Eternall God and dwelleth a long time viz. the time of the whole earthly life in this * * * Philistine philistrean Cottage 26. And this is a reall figure of the poor penitent Sinner which in Christs Spirit becomes a new creature according to the inward man shewing how he must enter into repentance and plant out of Christs Spirit the little tree of Christ in his contrite and truly broken minde and dwell also with this little Pearl-tree of Christ among a company of wicked men in a strange Land viz. in the evill corrupt flesh and bloud and there teach of the Name of God and instruct the heathenish and * * * Philistine Philistrean children that they in his Preaching may come to him in Beer-sheba that is into true and unfeighned repentance 27. Thus very exactly doth the Spirit in Moses play here with the type of Christ under an externall history in a simple child-like form and shews us how we must continually stand in temptation tryalls danger and opposition and how God doth thus wonderfully deliver his children that even those of whom they are afraid and do also wish them no good must at last make a Covenant of peace with them in their conscience and also how the poor Soul by reason of great fears and horror hath no rest in it selfe unlesse that it come through earnest repentance in Christ to God and make a Covenant with Christ in God so that the poor dejected conscience and nature be comforted without this there is meer distress anguish horror unsettlement as hapned to Abimilech when he was enkindled in false lust towards Sarah then God terrified his Conscience that he went to Abraham and humbled himselfe before him and with great recompence and gifts made a Covenant with him thus also it goeth with the children of Christ when they endure temptation and continue stedfast in the faith then at last their enemies must be ashamed and return back as it is to be seen here in this figure CHAP. XLVIII How God Tryed Abraham and sett forth the figure of Christs Offring in his Suffering and Death AFter that the Spirit in Moses had deciphered the figure of the Covenant of God established in Christ Jesus with his children Gen. XXII shewing how we poor children of Eve should and must depart out of this earthly will of Selfness and be born in Christ with a new will and life he here now setts forth the figure how the same should and must be brought to passe how Christ must again offer up our Soul and humanity to his Father even as he also was to be cast as an offring into the fire of Gods anger and wholly dye in the wrath of God to the humane Soules selfness and own will and yet spring forth powerfully with the divine Onely will of God through death and the Anger of God and break in pieces and make a scorn of death which held the humanity captive and so bring the humane Soul again to God his Father into the onely Eternall divine will and * * * 1 Cor. 15.24 deliver up again the kingdome unto him which he had given him in the humanity so that afterward and to all Eternity * * * 1 Cor. 15.28 God might be all in all and the creature might not live any more to its own will but sound onely as an Instrument of a divine Tune in a divine Harmony and the whole Humane tree might be onely one in all its boughes and branches 2. The Spirit in Moses doth sett forth this figure very clearly even to the end of all his writings and
playeth under the outward figure with the inward which shall remain for ever I will therefore sett down this figure of Abrahams Temptation in respect of his Son Isaac likewise in the spirituall figure and shew what is thereby to be understood for although the learned have expounded it that God tempted Abraham to see if he would continue stedfast in the faith upon him yet it hath far another meaning and interpretation * * * Note for God knows well aforehand what man will do also man cannot without his Grace stand in the Temptation as may be seen here in Abraham when he denyed his wife before King Abimilech as he came in to Gerar. 3. Abraham is here represented in Adams stead and his Son Isaac is represented in Christs humanity and the voice which came to Abraham is God the Fathers these three stand here in the figure of the process of the work of mans redemption shewing how Abraham that is Adam should offer up his * * * Text. Image person in Isaac that is in Christ to the voice of God in the fire of God that so the humanity might be proved in the fire of God Gen. XXII vers 1. 4. Now the voice of God spake to Abraham and said Abraham and he answered here am I that is God called to Adam in Abraham viz to all men Vers. 2. and said take thy Own Son Isaac whom thou lovest and go into the Land of Moriah and offer him there for a burnt-offring upon a mountain which I will tell thee of Here the Spirit looketh with Isaac upon Christ for in Isaac lay the Covenant and the Ens of Abrahams faith out of which Christ should come now said the voice of God to Adam in Abraham take thy Son whom thou lovest and offer him for a burnt-offring upon the Mountain which I shall tell the off that is the Jewes viz. Adams children should offer Christ for a burnt-offring that is the divine Ens should give in it selfe into Adams Ens which the children of Adam should offer up one with another in the fire of God and it betokens that every man when he hath received the Ens of faith must offer up himselfe wholly unto God and dye to his own will in the fire of God and in the divine Ens of faith be born anew through the offring in the fire of God 5. For said the Spirit in Moses Thy Son whom thou lovest viz. thy own will which hath brought it selfe into Selfe-love this Selfe-will must be offered up to God that it may leave the own selfish will in the fire of God and wholly give over its ownhood and no more will and live to it selfe but to God and it rightly points out how Christ in our humane will which had broken off or turned it selfe in Adam from God should again wholly offer and give up himselfe in Adams person to God his Father and how the wrath of God should devour the will viz. the will wherein Adam had introduced himselfe into selfehood 6. In which devoration of the fire of anger the Love Ens in the word of faith of divine power viz. the true Man created in Adam must be formed and also preserved in this devouring fire as Gold or Silver in the Crucible where the Copper and all that is impure * * * Evaporates purgeth from it and onely the Gold or Silver subsists in the fire so likewise the humane assumed Own-hood together with the assumed Ens of the Serpent and Beast and all whatsoever subsists not in the divine fire must be consumed in the offring And that we might have again in Christs person an wholly pure entrance and open fountain of Grace Christ must offer up our humane will of Selfe to his Father resigne it up to him wholly and that upon the Mount Moriah that is in his death where he for * * * 2 Cor. 5.15 all and in all should dye to the Humane Selfehood * * * Note How Christs Death was effectuall to All men even as when the Stock of a tree dyeth then also all its branches in it do dye and as the tree doth renew its youthfull growth it also introduceth its new power and strength into its branches which indeed is not possible to the outward nature but in God it is very possible as may be seen in the dry Rod of Aaron which was dead to its sap and life and yet in one Night sprang forth afresh and bare fair Almonds 7. Now said God upon the mountain which I shall shew thee that is it must not be don according to Adams will also it must not be don in us according to our will as if we should prescribe to our selves where and how we would offer up our selves in Christ to the Father as Babel doth no but upon the mountain that is on the place in the property and in the death as the Lord appoints orders and sends it to us we must be onely Obedient with Abraham and give up our selves willingly thereunto when he will have us offer unto himselfe not whip beat and plague our selves but onely sinck with our will into him and wait till the Lord shewes us the place where and how he will have us offer unto him we must give up unto him our whole heart and will with body and soul and commit it to him what he will further do with us where he in the * * * Image or Likeness Type of Jesus Christ will offer us according to the body and when the Lord calleth us to the offring with his Cross or will offer us up to the Temporall death then we should say with Abraham lo here am I Lord do what thou pleasest 8. And Abraham rose up early in the morning and * * * Text gâ—â—t Sadled his Asse Gen. 22.3 and took with him two young men and Isaac his Son and clave wood for the burnt-offring and rose up and went unto the place of which God had told him This figure stands thus When the voice of God calleth us then we should with Abraham go presently for early in the morning signifieth here when the voice breaks forth as the Dawning of the day when God in us calleth us when man hath a Thought come into him saying thou shouldst return amend and truly repent then it is time he must forthwith girt his Asse viz. the Beastiall man with Power although he cryes stay yet a while it is time enough to morrow yet it should be don presently in the first look of the will to God for this is the Hinde which is hunted Early in the morning as the propheticall Spirit prophecieth for Christ must girt this Asse early with the voice of God and go to the Offring 9. And the two young men which Abraham took along with him do betoken the Soul from the first Principle and the Soul of this world viz. the outward Spirit
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
God would provide himselfe a Lamb for the right burnt-offering and hereby he secretly points at the heavenly humanity which God would introduce into Christs humanity viz. into our humanity which should be the Patient Lamb that God would provide for himselfe which Abraham had already apprehended in faith and hints at 18. And that the Spirit of Moses saith They went both of them together understand unto the offering betokens our Adamicall humanity and Christs heavenly supernaturall humanity of divine essentiality that both these should go together to the offering of God as Christ offered on the Cross his heavenly humanity in our humanity to the Father and with the heavenly reconciled ours captivated in the Anger of God and preserved it in the fire of Gods Anger as the Gold is preserved of the Tincture in the fire 19. And when they came to the place of which God had told him Gen 22.9 10. Abraham built there an Altar and layd the wood in order upon it and bound Isaac his Son and layd him on the Altar upon the wood and Abraham stretched forth his hand and took the knife to slay his Son This is now the right Earnestness viz. the figure how God would binde his Son by Adams children viz. by Abrahams children the Jewes that is he would binde our Sin and lay it upon the wood that is hang it on the Cross viz. on the figure of the holy Trinity which was become in man an woodden earthly Cross whereas before the life's cross viz. the figure of the Deity was spirituall and holy in Adam but in the earthly lust it had made it selfe earthly and as t' were woodden thus also the death viz. the dying of the holy Cross in man must be again offered up to God upon a woodden earthly Cross and be again changed out of the earthly death into the holy spirituall figure 20. Christ should not be slain but hung up on the Cross pierced through in his hands and feet for the Anger of God was awakened in the conversation and workes of our hands and feete and therefore also Isaac in the figure of Christ must not be slain and also burnt for he was not the right one but the figure onely in our humanity for he could not accomplish this offring in its powers and it denotes that we are indeed bound with Christ and laid upon the wood and also must dye for Christs sake but with our death we cannot attain this offering as Isaac also could not effect that but the Ens of faith in Abraham and Isaac out of which Christ arose the same did effect it and can yet now in these dayes effect it in the Christians in Christ in his humanity in us 21. And as Isaac was represented in Christs figure as if he were to be the Sacrifice even so Every true Christian must with Isaac enter into Christs figure he must willingly resigne himselfe into Christs death and binde his Sin with the will in the Spirit of Christ and offer it upon the Altar of Christ and with a full and free will dye wholly to Sin then cometh the voice of God as it came to Abraham and to Hagar in the wilderness of Beer-sheba and saith Do not any thing to nature viz. thy Son now I know thou beleevest God 22. But it must come so far with the penitent Sinner as here it did with Abraham and Isaac where Isaac was layd ready bound upon the wood and Abraham took the knife to slay him There must be a very reall sincere earnestness in this matter the sinfull man must binde the Sin with all his thoughts and minde and give himselfe wholly into the process that he will now dye unto Sin and offer it up in faith and confidence to God in Christs death he must take the knife with Abraham into the hand that is he must wholly take and fasten into his minde to Do the work of earnest Repentance in dying to Sin It must come to the reall and effectuall practice and not onely come before the Altar and say I am a Sinner God hath offered Christ for mee and yet keep the sinfull will but he must binde sin in Christs death and lay himselfe wholly with all power and strength on the burnt-offerings Altar upon the wood 23. The evill earthly will must be bound and resigned up with Earnestness and cast upon Gods Altar in Christs death and be also offered up in Christs dying and not onely comfort the sinfull man and flatter it with Christs death saying God takes away sin from us in Christs satisfaction and merit wee need onely comfort our selves therewith and apply it from without to our selves no no but wee also our selves must dye to sin in Christs death and put on Christs offering in his death and as an obedient Isaac wee must cast our selves on Gods mercy in the spirit and will of Christ and arise in Christ in and with him that God may justifie us from the Altar of sin-offering with Isaac in Christ which is the true offering in the figure of Isaac 24. Not as Babel teacheth There must be an entire and sincere earnestness and not onely a comforting and applying promises of consolation but we must with Abraham obey God and then we put on Christs suffering and death and Christs death avails onely in us and here 't is truly said Yee are saved by grace in Christs merit The will of Selfe attains it not but that which entereth into Christs death and dyeth it must come to the death and mortification of the own selfe-will the Soules will must be an utter destroying enemy to Sin in the flesh viz. to the lust of the flesh there must be an opposite enmity between them else Christs death is * * * Note To whom Christs death is not profitable Gen. 22.11 not at all profitable to any 25. And Moses saith The Angel of the Lord called unto him out of heaven and said Abraham Abraham that is when man resigneth up his will wholly and willingly desireth to obey the voice of the Lord having given himselfe into Christs suffering death and reproach that he now will in the cross and suffering hold still and stedfast to God under Christs Red * * * Ensigne Banner then God calleth man with a * * * Twofold double voice as here he did Abraham where God said unto him Abraham Abraham that is he calleth to him in his own Voice in his word and also in the voice of the humane Essence that is he openeth to him the divine hearing in himselfe so that he heareth God from without in his word of his Servants and also from within in his own life's word viz. in the SensVAll Voice which was divided in Babel by the children of Nimrod and formed into the spirits of letters where the mentall Tongue was then compacted Here it ariseth again in the uncompacted SensVAll Tongue so that man heareth what the Lord speaketh in him of
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
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
the world or towards the Evening time in man when the Eternall night drawes near then God bringeth his * * * Or Carrier Bearer viz. the will of the Fathers nature which lyeth down by the fountain of the divine property in man and will there give his camels viz. his will drink like as towards the Evening that is in the last time he did lay his will to the humane nature in the Ens of Mary by the true wellspring of the Covenant and there gave the humane nature drink 19. And as the Servant of Abraham standing by the well of water in Mesopotamia did purpose and endeavour to fullfill his Masters will and yet did not looke upon himselfe and cast about in his reason how it should be but commended his cause to God to do as he would please and onely set a Lot before him that he might see what way God would lead and direct him even so also the spirit of Moses doth here play in the figure of Christ for nature in the Ens or Seed of Mary was the Servant of God which pitcht down before the Ens of the Covenant as an Instrument of God and gave God the honour and committed it unto him how he would bring it to the holy virginity in the holy Ens of the Covenant in Mary as here Abrahams Servant commended it to God when he came before the fountain how he would lead him and whither or what he should do that God might bring him to the true virgin whom God would give his Masters Son 20. So likewise it was not effected by and from the purpose understanding or power of nature that nature was brought to the holy Ens in the Covenant and mâ—rried the divine Virgin in the Ens of the Word of God nature understood nothing of it how it should be brought to passe or what it should do to purchase or accomplish the same it knew not the holy virginity in the Covenant but when Gods Command did sound or speak unto it by the Angel Gabriel then it gave God the honour and committed it to him what he would do and work through it that God might espouse it to the virgin of wisdome as heere Abrahams Servant prayed unto God that he would bring the right virgin which God had chosen for him to the fountain of water 21. For by the well of God nature shall know what kinde of virgin shall come and give the camels or the Bearer Nature drink as Rebecca came forth by Gods instigation and gave the camels of Abrahams Servants drink so likewise the divine virginity in the Ens of Mary came and gave the Essence in the Seed of Mary drink and took the humane nature for a Spouse and Consort 22. And the humane nature in the Covenant in the Seed of Abraham in his Ens of faith when he apprehended the word of promise in the faith which was his righteousnesse had the fair Golden-fore-head * * * Or Ear-rings Jewell in it selfe and the two braceletts which it hung on the word of God which moved it selfe in the Angels Message in Mary where then the Ens of faith was espoused or married with the now-moving voice which Motion beset and embraced nature as here Abrahams servant when he saw that God had brought to him the true Virgin he drew forth the free gift of his Master Abraham and hung it on the virgin 23. Thus also nature in the Covenant in the Seed of Mary did put the fair Jewell which God promised Adam in Paradise and opened in Abraham which Abraham apprehended in the spirit and faith upon the voice of God viz. on the living moving word of God which founded in the Angels message in Abrahams Ens of faith and herewith also it selfe 24. For Abraham had layd hold on the word of the Covenant in faith so that it was formed into an Ens but not wholly in to the humanity and this Ens was the fair Jewell which nature bare as an hidden treasure in it selfe untill the limitt of the Covenant even towards the Evening of the world and then Gods living voice sounded into nature in the Seed of the Woman and so nature viz. Gods Servant gave forth the hidden Pearl and hung it on the forehead of the virgin-like-Love of Jesus which was moved in the Angells Message and came now to the fountain to draw forth the shut-up virginity in man from the divine Ens and there it obtained its bridegroom viz. the Soul of man with the Fathers Jewells and great goods with this the spirit of Moses doth here play and holds forth a Secrett intimation under the outward Act. 25. Abrahams Servant made him a Lot to know the virgin by which was this Shee that should come and give him and all his Servants and Camells drink Gen. 24.14 that even she should be the right one thus also God hath planted this Lott and put it into the nature of the Soul and the Right humanity that the virgin which should refresh the Soul with the true humanity out of Gods Love-fountain the same the Soul should desire for its eternall Spouse 26. As it came to passe in Mary when the Angel greeted her he refreshed the Soul and also her seed of the Souls nature proceeding from the womans Tincture whereby this Soules essence brought its desire towards the Sweet spring-water of the fountain of Jesus and drank of this water of the Love of Jesus whereby and wherein it was married to the sweet Love of Jesus in JEHOVA so that in this Seed of Mary in the limitt of the Covenant a Manly virgin of God was conceived which is Christ Jesus in Our humanity and in the divine Ens in the Power of the word of God a formed God according to the creature but according to the divine voice God all in all understand a formed God according to the humane property viz. a visible Image of the Deity and therein the whole invisible immense God in Trinity in Essence 27. This whole figure stands in the process of the new Birth and shewes how it should come to passe for Abraham in his faith stands in the figure of Adam viz. in God the Fathers figure who created him in his very Image and likenesse and Isaac his Son stands in the figure of the humanity of Christ viz. in the Sons figure 28. God the Father hath given all his goods understand of the formed word viz all created and procreated beings in the Place of this world unto his Son who manifested himselfe in the divine Image of the humanity even as Abraham gave all his goods to Isaac who was the Type of Christ. 29. And as Abraham would take a wife unto his Son Isaac of his kindred and sent out his chiefe Officer to take a wife unto his Son and yet did not before-hand name the same unto him and tell him who shee should be but bad him go onely to his fathers house and to
to make his Abode in us and thus one day upon another it is delayed and yet Christ goeth with his Bride into his native Countrey viz. into the Second Principle but the marriage is celebrated in all the three Principles 54. A very excellent figure we have in this also Gen. 24.61 to the 67. That when Rebecca went home with Abrahams servant and Isaac mett her in the field and shee asked him what man that was and Abrahams servant told her that it was his Master Isaac how shee lighted off the Camell and putt a vail before her eyes and was ashamed and how Isaac took her and carried her into his Mothers Tent. The inward figure is this 55. When the inward disappeared humanity doth again obtain the pretious Jewell and is quickned in the spirit of Christ and discovers its beloved Christ in it selfe then it falls down into the deepest humility before the holiness of God and is ashamed that it hath lyen so long captive in the beastiall man and that it was a Queen but hath lost its Kingdome in Adam then it vaileth its own face before Gods glorious Clarity and humbleth it selfe but Christ taketh her into his Armes and leads her into his Mothers Tent viz. into the heavenly worlds Essence from whence he is come with his heavenly essence and there shee becomes his wife and thus Isaac is truely comforted for his Mother viz. for the disappeared Matrix in the Tincture of Venus which dyed in Adam and which he again doth now obtain in virgin-like chastity for his Spouse as here the history concerning Isaac soundeth 56. And we seriously admonish the Reader not to contem scorn or deride at our exposition it is the true ground for when Isaac mett his Bride Gen. 24.62 he came from the well Lahai-roi from the fountain of the living and Seing One as Moses saith if any desire to understand our meaning and knowledge he must then make towards this fountain that so he may be received with Rebecca and then he will see from what spirit this pen hath written and in what * * * Seal Viall or Trumpett Number and Voice it is arisen 57. If any here see nothing he may well blame himselfe for blinde and no man else the Jewes and Turckes and also Babel may here open their eyes wide and look upon the figures of the old Testament aright they will even finde them so CHAP. LI. How Abraham took another wife of whom he begat six Sons to which he gave gifts and unto his Son Isaac he gave all his goods but the other he sent away from his Son Isaac while he yet lived and also how he dyed and was buried by his Sons Ismael and Isaac what hereby is signified unto us Gen. XXV 1 2. MOses saith Abraham took a wife and her name was Keturah and shee bare unto him Zimran Jochshan Medan Midian Ishback Shuah from whom sprang forth six generations but of Sarah Abraham begat onely one Son at which the whole history pointeth but of Keturah he begatt six Sons concerning whom no peculiar or especiall thing is mentioned but onely their families or generations This is thus to be understood in the inward figure Abraham and his Sarah must be first old before he begatt Isaac to signifie that Christ should be manifested in the flesh in the Old Age of the world 2. Isaac was begotten and conceived of Abrahams nature and of the Ens of faith in an old and almost dead Matrix as to the humane nature that so the divine Ens might have the preheminence but when Sarah dyed Abraham took unto him Keturah and soon begatt of her Six Sons Kethurah doth in its Name expresse the Centre of nature when we form the SensVAl un-compacted spirits of the letters in this word Keturah then we understand that KETVRAH is a formed matrix of nature which signifieth to us that Abraham after he had begotten the Type of Christ in the Ens of faith should now begett his own likenesse as to Adams nature out of the Six properties of the naturall spirits life and also set forth and represent his own naturall likeness and therefore he must also have such a vessell thereunto 3. Sarah must bring forth but One Son to signifie that the kingdome of mankinde is given but to one and that they all do belong to this one and should in him become the same onely one as branches on one tree which one should be Christ in All. 4. But here Abraham did now with Keturah begett Six Sons according to the Six properties of the formed nature of the operation of the Six dayes workes and Isaac that is Christ is the Seventh viz. the day of rest or Sabbath wherein the Six Sons should enter into Rest even as the six dayes of the creation understand the six properties of the Centre of nature viz. the working Spirit-life do rest in the Seventh thus the Spirit of God doth represent the figure in Abraham 5. And we have here a very excellent figure against the Reason-wise who say that whosoever is not born by nature in the Ens of faith that is naturally as it were begotten of the Seed of the woman which workes onely by a particular election of God as they feign the same is hardned and cannot attain to the Adoption of God he is not drawn by God that he should come to the new-birth this figure quite strikes down their fiction and shewes the true ground and first it setts forth Isaac viz. Christ and declareth plainly that to him alone the kingdome of God is hereditary and peculiar and that no man can have it any more for or from the Right of nature and how we are altogether cast out from thence with Adam and have lost the same as the children of Keturah were all cast out from the inheritance of Abrahams goods and Isaac onely did inheritt them 6. And he setts down hereby how Adams children were also begotten of Abraham and how he gave them Gifts of his goods betokening how free gifts were given to Adams naturall children Gen. 25.6 out of God the Fathers and Christs Goods as Abrahams goods were given them of grace as a free gift 7. For Abraham did not cast out his naturall children from him without gifts so likewise God did not cast Adam out of Paradise without his * * * Note where the Free Grace of God was given to Mankinde free Gift he first gave him the bruiser of the Serpent in the word of the Covenant and afterwards he cast Adam from the childlike inheritance of the naturall Right and yet he received him again in the free Donation as Abraham also did not here reject his children and cast them out from the child-ship but from the naturall Right of his goods yet they were dear unto him in the child-ship therefore he freely gave them gifts of his goods and thereby he signifieth to us that the Kingdome of heaven
Man 13. As to the part of the beastiall soul of Man that attains not the pretious Image in this life time for propriety the mortall soul either from the Stars or four Elements attains it not onely the inward Soul out of the Eternall word of God out of the Eternall Nature out of the formed word out of Gods Essence according to Gods Love and Anger viz. out of the Centre of the Eternall Nature which hath its Originall out of the divine desire through the eternall * * * Word Verbum Fiat whereby the divine Lubet formeth and fashioneth the wisdome into a Substance to the Contemplation of the Deity This soul is that which is betrothed to Sophia 14. The outward Soul is now betrothed and espoused to the Stars and four Elements to form and bring forth the wonders of Gods formed wisdome in Figures both in words and workes this outward Soul obtains sometimes onely a look from Sophia for it hath the death and mortality in it selfe but it shall after this time be changed again into the first Image which God created in Adam and leave the Serpents Ens to the earth which shall at the end of dayes be tryed in the fire of God where the Serpents introduced desire shall evaporate from it and then the whole Image of God out of all the Three Principles stands in One Essence and even then * * * Ephes. 1.23 God filleth all in all this is here to be understood by this figure 15. Further the spirit of Moses describeth the children of Ismael and relates how he begatt twelve Sons Gen. 25.16.18 from whom twelve Princes arose in their Generations and he setts down at last He fell in the presence of all his brethren here he meaneth before Isaacs generation and yet he waxed great in worldly Dominion before them and potent Nations did arise from him and Isaac with his children and posterity were onely as Pilgrims and travelled up and down from one place to another untill they were at last redeemed from the Egyptian Bondage and possessed the promised Land The inward figure 12 Princes 16. Ismael in his twelve Princes typifieth the kingdome of the Corrupt Nature of mans property which kingdome is twofold viz. six numbers out of the inward life's figure 6 Inward and six numbers out of the earthly outward life's figure 6 Outward viz. the outward visible palpable Man and the inward spirituall Soulish man both these have twelve numbers in the figure whence Twelve Princes arose according to the inward and outward natures property these the spirit of Moses puts in the figure and saith that they fell in the presence of all their brethren to signifie that the twelve dominions of the inward and outward nature of the humane property in its corruption fell before the twelve dominions new-born of the Ens of faith in their corrupt Selfe for the Devill had set his dominion and power into these properties 17. But when the promised Seed of faith was conceived in Abraham it did suppress and beat down the Devils power in the dominion of mans Selfe and then hapned the spirituall fall in Ismaels line wherein the Devill as an haughty Prince had set himselfe to bear the chiefe sway and domination for Christ killeth the pride of the Serpent in man 18. Now saith Moses Ismael fell in the presence of all his brethren this was nothing else but a spirituall fall of the humane Selfness before God for as to this world they were famous renowned people as their Princely dominions doe testifie whereas on the contrary Isaac's Generation were onely strangers among the Nations which signifieth that Christs kingdome and Dominion is not in this worlds nature and yet the kingdomes of this world shall fall before Christ and be in subjection to Christ. 19. Afterwards the spirit of Moses describeth Isaac's children by Rebecca and saith that she was barren and Isaac intreated the Lord for his wife and God was intreated of him and Rebecca conceived with two Sons which strove together in the wombe Here now the figure of the kingdome of nature and also of the kingdome of Christ in the new birth is clearly set forth for Rebecca's two sons which she brought forth viz. Esau and Jacob point at two lines viz Esau proceeds from Abrahams own Adamicall corrupt nature and Jacob ariseth in the Ens of faith in which Abrahams faiths Ens had incorporated it selfe into his Adamicall nature in which also the Covenant and the line of Christ stood who should bruise the Serpents head in the Adamicall nature 20. And here is deciphered and held forth how the two kingdomes in the two brothers viz. the Devills kingdome in the corrupt nature of Esau in Adams own nature of the introduced Serpents Ens and also the kingdome of Christ in Jacob in the Ens of faith did both strive together while they were children even in the wombe where then the kingdome of nature in Esau began to fall before the kingdome of Christ in Jacob for here the womans seed already bruised the head of the Serpents Ens its might in Esau and the Serpent already stung the womans seed viz. the Ens of faith in Jacob on the heel and therefore they strugled together in the wombe 21. Also we have here a very emphaticall pregnant figure in Rebecca in that she was shutt up and could not be opened to conceive of Isaac's seed untill Isaac had intreated the Lord that he would open the * * * Stop or strong bar Barrennesse withholdment in the Covenant in Rebecca where then the Lord was intreated in the Covenant concerning the barrennesse of Rebecca so that he did open the Tincture in the womans seed to this Impregnation or conception The inward figure stands thus 21. The seed of faith was in Isaac inherited from his father Abraham but Rebecca had not this Ens indeed she was in the Covenant but the Ens of faith was not in her in the Essence but onely in the Covenant and therefore her matrix was shut up was not capable of the Ens of faith so long till Isaac immersed his beleeving desire into the Lord understand into the Centre of nature in Rebecca so that the spirt of the Lord did move it selfe in the Covenant in Rebecca and moved also the Covenant together with her Adamicall nature so that the barrennesse in her matrix was disclosed both in the shutt up Ens in the Covenant and then likewise the Adamicall Matrix whereupon she conceived two sons of two kingdomes property 23. And this is the meaning of the saying The Lord was intreated when Isaac brought his faiths desire through the Eternall and Temporall nature into the Lord and therewith did earnestly press for his wife Rebecca that the Lord would be pleased to open her through his prayer and faiths-desire that so shee might be with childe by him which faiths desire together with the Adamicall natures desire
Selfe therefore the figure calls him in the high tongue Edom. 6. For the desire of Esaus soul said to the divine Ens in Jacob Give me thy tast into the Essence of my creaturall selfehood but Jacob that is the spirit of Christ in the Ens of Faith said Sell me thy birth-right for the pottage that is give me for it the Soules life 's forme viz. the Centre of the Soules nature that so thy * * * Or Birth-right first birth viz. the Soules Centre may be my own and then I will give thee the Ens of God 7. For Esau inherited the first Soulish power from his father and had the Soules Centre for a naturall due right after this came the Ens of Christ as a divine Free Gift with a Soulish Centre for the holy Ens should receive the Soulish Centre from the Adamicall nature now here the Adamicall Soulish nature did wooe for the Ens of Christ and the spirit in Christs Ens wooed for the Soulish nature and the spirit of Christ in Jacob would not give the tast of the divine Ens to the Souls nature in Esau unless it did give him the fiery Centre to the beginning of the Soulish creature for a propriety that is unless it did wholly resigne and give up it selfe in the naturall selfeness into Gods will and forsake the firstbirth of the creature esteem of it selfe in its selfeness as dead and give over the dominion and will of life to the spirit of Christ in this heavenly pottage 8. But being Esaus reason did not understand this he said to Jacob Lo I must even dye what then is this first Birth to me so very lightly did reason pass over it and knew not what the poor Soul stood in need of but the spirit of Moses played here in the inward figure and doth secretly hint hereby at what this externally signified 9. And Jacob said Swear unto me this day that is the life of Adam in Esau should freely give it selfe out of the fiery might and wholly give it selfe up to the divine Ens and forsake the fiery Right of Own-hood and it should do it this day that is from henceforward for ever and this is said to swear in God viz. wholly deeply and fully to cast immerse give up and resigne one's selfe into the divine power and not resist upon pain of Gods rejection 10. And he sware unto him and when as he had sworn he was called Edom for the fiery soules nature did dive and immerse it selfe into the lubet of the divine Ens whence this Lentil-pottage is said to be reddish for here in this Oath the fiery Essence entered into the lubet of the divine Ens and thus the lights Ens received the fires Ens and the spirit of Moses playeth here in the figure alluding how the soules property in the fires Essence must wholly resigne up and eternally immerse it selfe into the Incarnation of Christ in the divine lights and Love-Ens in the Covenant viz. into the divine Lubet and how the lights Ens would receive and take pitie on the corrupted miserable fiery Soules nature and cause it to Repent and quit it selfe of its lust and also how the poor Soul would give up its naturall right for this red pottage 11. For this is even a figure shewing-how God the Father giveth his Nature viz. the Soul to his Son Christ in the Love Ens wholly for his own propriety where the fiery Right is made subject to the Love in the light for thus it goeth also in our New Birth the Soul longeth after this pottage but if it will tast it it must give its birth-right for it and moreover it must swear to God this day that is for ever to forsake and quit its natures-Right which the outward Reason looketh upon as ridiculous and foolish I meane the children of the earthly lust that when a man giveth honour goods and also the Temporall life for this pottage they even call him a fool as here they do Esau. 12. There is in this figure a twofold understanding viz. inwardly it is the figure of Christ and Adam as it is above-mentioned and outwardly it is the figure of the earthly man shewing how carelesly and slightly he passeth over it and selleth and gives away the heavenly substance to fill his carnall Belly and to satiate his lustfull will the poor soul indeed longeth in its Essence after this red pottage but the earthly reason desireth onely a Lentil-pottage for the lâ—sting Belly as the like also is here to be understood in Esau 13. The soul of Esau longed after Jacobs heavenly Ens but the earthly Esau according to the outward soul minded onely the â—arâ—hly power the kingdome of nature was so very strong and earthly in him that he neither understood or regarded the Eternall but said * * * Gen 25.32 34. What profit shall this birth-right do unto me seing I iuust even dye and he sat down and did eat and drink the earthly food for the heavenly 14. And Moses saith that when he had eat and drunk he rose up and went away that is he filled his belly with the pottage of Lentiles and sold Jacob his nature-Right and went with the earthly man away from the divine Enjoyment The inward divine figure is thus 15. Abraham received the divine Ens in his faiths desire and the same was the stock and the root of Israel but he was not Israel for the kingdome of the corrupted nature and the kingdome of Grace viz. the conceived Ens of faith were not as yet One in him as when a kernell is sown into the earth the kernell hath as yet no root upon which the stalk branches and fruits should grow but the kernells power drawes the Essence of the earth into it selfe and of both these viz. of the kernell and of the earths power growes the root and then the stalk and above againe the manifold fruit 16. The like also is here to be understood the divine holy Ens is not natures but the soul is natures now if the divine Ens shall be made manifest then it must be don through a naturall Essence or Mean wherein the invisible may come into a visible Essence 17. The divine faiths Ens which Abraham received was of the invisible spirituall property the same desired to introduce it selfe through the humane nature into a visible substantiall creaturall and naturall Essence for a working life wherein the holy lights naturall Ens and the Soules fiery naturall Ens might work and bring forth fruit in one * * * In one substance or body Essence for the Adamicall nature was gon forth from the holy Ens which was disappeared in it and here now was the ground or foundation of the union and as it is with the kernell in the ground where the power in the kernell did mix it selfe with the Ens of the earth and afterwards leaves its shell and husk when the earths
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
Rejoyced with Rebecca under a strange King where they lived in the kingdome of this world and yet were led preserved and nourished in the divine Arm and therefore they grew great before the world as Isaac under King Abimilech and when Israel after Forty yeares pitched their Tent at Beer sheba viz. in the promised Land they yet took these two wives to them in their fleshly lust which caused meer grief of heart to them for which two wives sake they were sorely punished of God and were at last for their sake driven from Beer-sheba 22. Thirdly this figure denotes the hard combate of Christ in the wilderness in Adams stead where Christ in our humanity took these two wives which were manifest in Adam through his strange Son or will unto his heavenly essentiality suffered them to hunger * * * Christ 40 dayes in the Wildernesse forty dayes so that they must resigne and give in their desire to the divine Essence and learn to eat heavenly Manna to signifie that this earthly lust in us from the Stars and four Elements should be broken in Christs death and cease 23. Fourthly it denotes the * * * Christ 40 Houres in the Grave Forty houres of Christ in the Grave where these two wives of unquietnes in the humane property were changed againe into one Eternall wife viz. into the true Rebecca and Right Adamicall Eve which was in Adam before his Eve 24. Fiftly it points at the * * * Christ 40 dayes after his Resurrection Forty dayes of Christ after his Resurrection when the two wives of Adam Esau were again changed into a Manly virgin when this virgin viz. Christ in our male and female property did rightly stand out the Forty dayes of Adam in Paradise when he was tryed and therefore he set himselfe by divine might into the Royall throne of ejected Lucifer as a Judge and with these two wives in one virginity and one onely person or Image would rule over * * * Viz. Lucifer him as the causer of mans misery being he was the great cause that Adam viz. the Image of God did manifest by his Son of the new will yet two wives in his virginity 25. This the spirit in Moses and * * * Note Esdras Esdras have mystically and secretly hinted at under an outward figure shewing how it should afterwards fall out and although it is very likely that Reason will not beleeve us we care not for that and it matters not much seing we have not disclosed this for its sake but for the sake of the understanding children However we know very well in what vision we write we know from what spirits illumination and knowledge we have set down some glances of the great mysteries signified by this short divine history of Moses CHAP. LV. Shewing what we are to understand by Isaacs blessing Jacob unknowingly when he was old and ready to dye The Gates of the Great Mysteries of the whole Bible WHen Reason readeth this history of the 27 Chapter of Genesis Gen. XXVII it hath a twofold conjecture upon the same one is as if Rebecca onely loved Jacob more then Esau and therefore brought him by craft to obtain the blessing of his father and again it conceives that indeed it was from the appointment and providence of God because Esau was not worthy of the blessing and therefore it will take upon it wholly to condem Esau whereupon also it hath set the Predestination and yet it understands nothing at all of this wonderfull figure 2. Now if we would rightly understand and interpret this figure then we must set here in the figure the Patriarch Isaac in God the Fathers stead who alone can bless who also blessed Isaac in Abrahams seed that Isaac should again bless his Seed in the Covenants Line 3. And Esau was set in the place of the depraved nature viz. in the kingdome of the corrupt nature in mans property apprehended in the Anger of God 4. And Jacob we set in the new-birth in the humanity of Christ which God the Father blessed in stead of the depraved Adam when he brought forth a new Generation out of our humanity in this Line 5. And we see here how Adam hath fooled away and lost the blessing and divine Vnction and how he was rejected in the Earthly Image from God and how he hath lost his Right of the divine Unction as here Esau the first birth and also the blessing The inward spirituall figure stands thus 6. Isaac was old and expected to dye Gen. 27.1 to the 4. and called Esau his first-born Son that he might bless him with the blessing of Abraham and bad him go take some Venison and dress it for him that he might eat gladly thereof that his soul might be refreshed and the blessing of the Lord might put forth it selfe in him that he might bless Esau and Esau went and did as his father would have him that so he might be blessed this in the inward understanding in the figure is thus 7. When Isaac was ready to dye the Blessing in God the Fathers property moved it selfe in him and would bless the naturall Seed of the Adamicall nature viz. the kingdome of nature in Esau for Isaac longed after venison viz. after the kingdome of nature in the beastiall property viz. after the depraved Adamicall man as to the first creation 8. For the Fathers blessing would cast it selfe upon Adam in whose stead Esau stood but the heavenly Ens was extinct in the first Adam and therefore the naturall man might not be helped and remedied onely with a blessing but there must be another Serious Earnestness the Blessing must become a Substance viz. Man in the kingdome of nature of which substantiall blessing the kingdome of nature was not capable in its own power and might as here Esau in his kingdome of nature was not capable of the Fathers Blessing 9. For the kingdome of mans nature was so poysoned that it must be dissolved therefore the Blessing of God the Father turned it selfe upon the womans Tincture viz. upon the Adamicall female Tincture understand the lights Tincture for the fiery Tincture in Adam was awakened in the wrath viz. in the kingdome of darkness and was made an Earthly Image and herein the heavenly was swallowed up and mortified Now the Blessing would come to help this heavenly disappeared Image that so it might be quickned again in the blessing and so the kingdome of nature with which it was incorporated should be blessed Tinctured and Regenerated 10. Being then two lines went forth in Abrahams and Isaacs Seed viz. in Ismael and Esau the right depraved Adamicall Image and in Isaac and Jacob the Line of the Covenant in the Free given Grace the Blessing of God the Father which was manifested in Isaac turned it selfe upon Jacob viz. upon the line of Christ whom God hath anointed that he should again anoint the first-born Esau
blessing belonged so God the Father reached into the Essence of his Son Christ and felt whether the humanity of Christ were the first Image created in Adam * * * Note the cause of the Bloudy-sweat whence the Agony seised on him in the Mount of Olivet that he sweat bloody sweat of which Esaias speaketh plainly He took on him our grief 26. And as Isaac found outwardly onely Esaus skin on Jacob and inwardly heard Jacobs voice and yet blessed him in stead of Esau as if he were Esau so likewise God the Father found our rugged humane property on Christ and yet inwardly he heard that the voice of God sounded in him that the divine heavenly Ens was within under his assumed humanity therefore also his voice did in his Baptisme in Jordan rest upon him when he blessed our humanity in that he said This is my beloved Son hear yee him 27. So likewise Isaac heard indeed the voice of Jacob under the hairy skin and understood that it was not Esau but the spirit in his blessing did yet forcibly passe upon him for he proved in him the incorporated ground of the Covenant viz. the Line of the new humanity for he said * * * Gen. 27.22 The voice is Jacobs voice but the hands are the hands of Esau in which the spirit intimates that in Jacob and all the children of God in flesh and bloud there is even the first depraved beastiall Adamicall man with his hairy skin which God doth not look upon but only the divine voice which is one spirit with God doth inhabit in the inward Soulish-Man 28. And then we see in this figure that our beasts skin in flesh and bloud wherewith we do so pride our selves and make devout shewes before God is onely a deceit as Jacob in this beasts hide stood as a deceiver before his father and would blinde his father with the beasts skin so likewise the earthly man cometh in his beastiall property before God and desireth Gods blessing but he may not obtain it unless he hath Jacobs viz. Christs voice in him under this beasts skin 29. For as Jacob was smooth and pure under this beasts skin so must we be smooth pure and holy in our inward ground * * * Of the heart and soule under this our beasts skin if we will have the Blessing of God to light and rest upon us for we see very well in this figure that the blessing would not rest upon Esau who had by nature a rugged hairy beasts skin in his essence although he was the first-born to whom the blessing belonged by right of Inheritance for the first Man was become depraved in his nature and had lost the inheritance of God the blessing and the filial inheritance resteth onely upon the Second new Adam 30. Further this figure denotes that the new man in Christ should take away the scepter and might from the Devill and also from the Man of Sin and in this blessing rule over him in power as Jacob was made Lord over his Enemies this figure points wholly at Christ. 31. For as Jacob took a strange form on him and came in strange attire before his father and desired the blessing of him and also obtained it so Christ viz. the Eternall word took on him also a strange form viz. our humanity and brought the same before his father to bless it 32. And as * * * Gen. 27.28 Isaac blessed his Son Jacob with the dew of heaven and the fatness of the earth with Corn and wine even so God the Father blessed our humanity in Christ for our humanity was also in its originall out of the limus of the Earth and was nourished and brought up by the dew of heaven even by corn and wine this God blessed to the new birth and Resurrection of the dead upon the life to come 33. And as Isaac set Jacob to * * * Gen. 27.29 be Lord over his brethren of the naturall property so God hath set the new birth in the blessing of Christ to be Lord over the Adamicall nature in flesh and bloud so that the new man born of Gods Blessing must rule over all the members of his naturall body and they must be subject to the new man 34. And as Isaac set the curse between them * * * Gen. 27.29 That whosoever should curse Jacob he should be accursed and whosoever should bless him he should also be blessed so God hath set the curse upon the corrupt Adamicall kingdome that whosoever should not be found in the blessing of Christ he must be Eternally in the curse of God but whosoever should bring his minde and will into this Jacobs viz. Christs blessing he should be for Ever in the blessing 35. Further we see in this type how it goeth with the children of God for * * * Gen. 27.30 31 32 33. when Isaac had blessed Jacob then came Esau with his venison and his father Isaac was astonished and said why who art thou and he was dismayed at it that he had unknowingly blessed Jacob which typifieth how that the Adamicall man understands nothing at all of Gods wayes and how God doth oftentimes wonderfully leade him according to the inward ground and that although he be carried on in the way of God yet he looketh much at the outward Reason and often stumbleth at externall Rationall things at Temporall orders and goods and suffereth fear to surprize him and would fain that the will of his Reason be done as here Isaac trembled exceedingly when he saw that the will of his reason was broken 36. And herein we acknowledge the misery and ignorance of the children of God in that reason entereth into its own dominion and will not wholly leave it selfe to God and is astonished when it goeth otherwise then it hath imagined to it selfe 37. And then we see how God at last doth break forth with his light in the understanding and sheweth man his way that he is satisfied as he did here to Isaac in that he said * * * Gen. 27.33 This Jacob is blessed and he shall also remain blessed for now he understood Gods will 38. Further we see in this history how * * * Gen 27.34 to the 34. Esau weepeth lamentably before his father for the blessing and saith to his father bless me also my father hast thou but one blessing hast thou not reserved one blessing for me but his father said I have made him thy Lord and all his brethren I have given to him for Servants with corn and wine I have enriched him What shall I doe now unto thee my Son This typifieth out the kingdome of Christ shewing how God hath made it Lord over the kingdome of nature as Christ said * * * Matth. 28.18 All power both in heaven and upon earth is given to mee of my Father 39. Furthermore it denotes that the corrupt Adamicall nature in Esau and
in Eve and in this living virginity viz. in Adams heavenly Matrix God became Man 30. And this is the * * * Luk. 1.42 Blessing of Mary above all other women that shee is the first from Adam in whom the Heavenly Matrix became Opened in which the Dry Rod of Aaron rightly budded viz. the kingdome of God shee is the first in whom the hidden virtue was manifested for in her the Limitt of the Covenant in the spirituall Image or Type was at an End and in her it was fullfilled * * * In or by with our Humanity 31. Neverthelesse she is truly the daughter of Adam Abraham Isaac and Jacob both as to the Humanity and as to the Covenant of the Spirituall Figure and in her Conception when the Inward incorporated Image or Type of the Inspired or Inspoken Covenant of Grace which was layd hold on in the Faith did assume our humane property then was the kingdome of Christ * * * 1 Tim. 3.15 Manifested in the Flesh. 32. Wherein afterwards the faithfull put on Christ in the flesh in their Faith yet onely as to that heavenly Image Extinguished in Adam as Mary did where Christ Embraceth the poore soule in his Armes and encompasseth them with the Power of God and infuseth and floweth in with his Love into them which Love preserveth and defendeth them from the Anger of God from Sin Death the Devill and Hell 33. This is a briefe summary of the true Ground what the Spirit of God hath prefigured and Typified by the Patriarchs in that he hath lead them so wonderfully and hath thus alluded with the figure of Christ how it would come to passe afterward 34. For Jacob was now the stock out of which the Great and wide Tree of Israel should spread abroad in the dividing of its Branches as a Genealogie therefore must he goe away from his Fathers house and take wives of his fathers Genealogie viz. of Abrahams brothers sonne that the People Israel viz. the Line of the Covenant might come of One stock 35. Now when * * * Gen. 28.16 17. Jacob awaked from the Dreame of the Divine Vision where the Lord appeared to him and Established the Covenant He sayd Surely the Lord is in this Place and I knew it not and was afraid and sayd how Holy is this place heere is no other then the house of God heere is the Gate of Heaven This is a Figure shewing how it would goe with Gods children when God were manifest in them that they continue to be in feare and trembling and suppose God is a farre off and hath forsaken them 36. For where God withdrawes himselfe in Man there will alwayes sinne and the Anger of God be first manifested in that Man so that he will acknowledge and tremble at his sinne and enter into Repentance then appeareth to him Gods friendly countenance and comforteth him for if the soule goeth forth from sinne then Gods Grace entereth into it and then it sayth surely the Lord was with mee in my Anxiety and I knew it not now I see that the Lord is with the troubled Heart which is troubled in a Divine zeale or jealousie There is the place of God and the Gate of Heaven 37. Further it signifies how the highest Love of God in this Covenant in Christ would be immersed into our humanity and how the humanity of Christ would be conversant in trouble in that he tooke upon him all our trouble and misery and how the humanity of Christ would be astonished before the Anger of God and Hell * * * Luk. 22.39.44 as was in the Mount of Olives where in his Agony he sweat a bloudy sweat and Christ in his humanity said * * * Mat. 26.39 Father if it be possible let this cup passe from mee where instantly the Gates of God appeared and comforted the humanity As heere to Jacob when he must in trouble depart from his fathers house in feare and trembling at his Brother Esau who lay in waite to murther him all which is a figure concerning Christ when Gods Anger in our humanity did lie in waite to murther him that he would be in an Agony heavinesse and distresse and how he would pray to his Father and how his Father would Comfort him all which was done before * * * Or his Passion he was crucified especially in the Mount of Olives in which place this Figure of Jacob was fullfilled 38. And as * * * Gen. 28.18 Jacob tooke the stone which he had layd under his head and set it up for a Remembrance and powred Oyle thereupon so hath Christ set up his anguish or Agony for a remembrance to us poore Men and powred forth his Oyle of joy and Victory upon it in our troubled terrified hearts and of that same ‖ ‖ ‖ Agony and a troubled heart because of sin stone hath Erected his Church for a continuall remembrance of all which this Type of Jacob was a prefiguration 39. Which Jacob signifieth in plaine words where he sayth * * * Gen. 28.20 21 22. If God will be with mee and defend me in the way which I travaile and give me bread to eate and Cloaths to put on and bring mee home with peace to my Father then shall the Lord be my God and this stone which I have set up for a Pillar shall be Gods house and of all which thou givest unto mee I will give the Tenth to thee where he clearly under this figure signifieth the Leviticall and afterwards the Evangelicall Priesthood as it would be hereafter CHAP. LVII How Jacob came to Laban and kept his sheepe for him fourteene yeares for his two Daughters what the Spirituall Figure of Christs Bride conteined under it signifieth how God sets Jacob in Christs figure and so sporteth with the Type of Christ. Vpon the 29 Chapter of Genesis Gen. XXIX 1. WHen Jacob must now in sorrow goe away from his Parents and so avoyd his Brother Esau and commit himselfe to God in the blessing of him then God brought him to his beloved Bride with whom he spent a while in Joy with Patience till he returned againe with Great Riches to his Father 2. This is first a Worldly History and * * * Or President Example under which the spirituall figure of the kingdome of Christ is represented for if the poore Sinner turne to God then he attaineth first of all the Blessing viz. the Baptisme of Christ whereby the Holy Ghost Baptizeth him in the Inward Ground and * * * Secondly then it setteth him in the processe of Christ under the Banner of his Crosse and biddeth him goe forth from his Fathers Adamicall house of sinne and make towards the Path of Christs Pilgrimage 3. And there he must lay the hard stone of Reason under his Head and rest and sleepe upon this Stone of Reason that is Reason must stand still and the Minde
must in it selfe turne into the Grace of God in the most inward ground in highest humility and most willingly enter upon the Pilgrimage of Christ as Jacob here did and then meetes him his most amiable Bride and Beautifull Rachell viz. the Noble Virgin Sophia of the Divine * * * Or amorousnesse wedlock enjoyment in the Love and humanity of Christ. 4. First he comes to the * * * Gen. 29.2 Well where the Noble Sophia gives her Sheepe drink that is the Soule is lead to Christs Fountaine out of which the Water of Eternall Life doth spring there he first seeth and demandeth of the Shepheards where the Noble Sophia feedeth her stock The Shepheards signifie the Children of Christ viz. Teachers of the Word of Christ in whom the Spirit of Christ is who also feede his Sheepe there the Penitent Man asketh for his Eternall kindred and friends viz for the Paradisicall * * * Or family house wherein his Grand Father Adam dwelt then those Shepheards shew him that house and also the Beautifull Rachell which is borne in this House viz. the Noble Sophia 5. Who when the poore Soule discovereth these things looketh amiably upon the Soule whence the Soule is kindled in great Love and * * * Gen. 29.10 rolleth away the Great stone from the Well and giveth the Sheepe of Noble Sophia drink that is the Soule rolleth away all its Earthly Lusts which were a Cover upon the Well-spring of Eternall Life and giveth drink and food to the poore Needy Sheepe of Christ the Sheepe of this Noble Sophia and kisseth the Noble Sophia with its burning desire to the Love of Christ. 6. And when the Noble Virgin Sophia seeth this and that the poore soule discovereth all its perills that it hath under taken for her then she runneth to her Father and telleth him that her beloved Sutor and friend is abroad with the Sheepe of Christ and helpeth to give them drink that is the Love of Christ presseth with the poore soules-desire into God the Father and saith This Soule is my friend my Bridegroom then God the Father commandeth that he be brought into his house as here * * * Gen. 29.12 Rachell did to Jacob and told it to her Father who Jacob was and what his purpose was and so also Christ sheweth his Father what the poore troubled perplexed soules purpose is when it cometh to him 7. And as Jacob was †††Gen. 29.19 20. promised this Rachell for a Spouse for which he consented to keepe the Sheepe ‖ ‖ ‖ 7 yeares· seaven yeares and loved her * * * At his heart dearely and yet afterwards at the wedding the other Sister with her tender Eyes was layd by him which he desired not so it goes also with Christs children when they turne to God and apply themselves to be Shepheards of Christs sheepe to †††Or provide for them take care of them then is the most amiable and Beautifull Sophia promised and presented to them whereat they finde Joy within them 8. But when it cometh to passe that the soule thinks it will embrace this Bride in its Armes and have perfect joy with her then the other sister viz. Lea that is the Crosse of Christ is layd by it and the Beautifull Sophia hideth her selfe and it must first take the Crosse of Christ for a Spouse and keepe the sheepe of Christ * * * 7 years more seven yeares more for Rachel viz. for the Noble Sophia before he obtein her for his Spouse 9. For the Humanity of Christ doth not presently give it selfe to the fiery Soule for its owne but stayeth indeed in the †††Or promise of Marriage betrothing in the Inward Ground in the Image of the Heavenly worlds substance which disappeared in Adam But God the Father giveth the soule instead thereof the other Sister viz. Tendernesse of Heart that the Soule in this Time may not Sport in the Garden of Roses but be in trouble and Calamity that it may be tryed and humble and alwayes keepe the sheepe of Christ and not in this Marriage solace themselves in pleasures and Pride as Lucifer did 10. And though it be so that this Noble * * * Gen. 29.28.31 Rachel or Sophia be given in Marriage to the Soule as is done to the stable Children of Christ so that the Soule keeps this Great wedding of Joy with this Bride which they only understand who have been Guests at this wedding yet afterwards the Noble Sophia is as it were Barren the wedding Joy passeth away and the Soule is as if the Love of this Bride were taken from it 11. In the meane while * * * Gen. 29.31 c. Lea under the Crosse of Christ breaketh forth and beareth fruit that is as much as to say when the Soule ‖ ‖ ‖ As a conception receiveth the Spirit of Christ then beginneth the Great Joy of this Marriage concerning which Christ sayth †††Luk. 15.7 There is more Joy in Heaven for One Sinner that repenteth then for Ninety Nine Righteous that need not this Repentance 12. For that is the * * * Rev. 19.7 wedding of the Lamb that God and Man is married and Christ is Borne and then he standeth in our poore and simple †††Condition or disposition forme in our most inward Ground and hideth his great sweetnesse which the Soule tasted in the Marriage and covereth it with his Crosse and then must the poore Soule in the meane while take the tender Lea viz. Patience and Labour with her for fruit in the Vineyard of Christ. 13. And it is very well that the Soule faultereth with this Lea and then this Rachel in the inward Ground of the Soule is a stranger and is as a stranger towards it as * * * Gen. 30.1 Rachel towards Jacob when shee said to him ‖ ‖ ‖ Create Give mee children or else I dye so also the Noble Sophia sayth indeed to the Soule work or bring forth in my Love desire divine fruit or else I will depart from thee whereas yet the Soule †††Note the soule cannot doe good by its owne power cannot doe it in its owne power 14. But this is therefore done that the Soule may the more earnestly apply it selfe to prayer and pray to God for the Divine working of the Divine fruit as Jacob prayed to God so that * * * Gen. 30.22 23 24. Rachel was fruitfull and did beare unto him Joseph the Prince of all the Land of Egypt who preserved fed and nourished them in the Famine 15. So also when the Noble Sophia seemes Barren to the soule as if it could not bring forth the power of God in the soule and yet the soule mourneth to God in Patience praying that he would work in it and blesse it whereupon the soule often converteth
also that God will not work in the love of our selves in that wee love and honour one another according to fleshly lust worldly honour and Riches where Men flock together associate and love one another according to their Greatnesse State Riches Glory Beauty Bravery and Pleasure of this World 29. But the Spirit of God requireth humble faithfull and sincere love where the soule is resigned up into God and seeketh not its owne pleasure or selfe-love but looketh upon the way of God and joyneth it selfe to the humble children who love God and constantly give him thanks there God manifesteth himselfe and worketh in them that they beare fruit to the Lord. 30. Jacob first served seaven yeares for Rachell which himselfe had chosen in his owne Love yet she was not given to him for the first seaven yeares service but Lea was unknowne to him layd by him Jacob desired Rachel as wages for his service yet seeing the Covenant of the Lord lay in the Line of Christ in him therefore he first received the spirituall wages of the Grace of God 31. For Christ is the wages of Gods children as they must serve their Lord for worldly wages so God first payeth them with his Covenant of Grace and then afterwards they receive also Temporall wages As Jacob must first receive the Gift of God as God appointeth it for him though it went very ill as to Reason afterwards he also received the wages according to his will for which he must serve yet seaven yeares more 32. Which seaven yeares in the inward Ground in this Figure signifie the seaven properties of the Naturall Life which must be given up to the service of God into which God gives himselfe for wages in a co-working power where the seaven formes of Life first help the Lord to beare a spirituall Figure and Image or Type and to manifest the Line of Christ then afterwards that same spirituall forme discovereth also the Naturall forme and beareth a Prince in the Naturall Life in whom God worketh and through whom he ruleth the world as is to be seene by Jacob. 33. He served seaven yeares for Rachell but being he feared God the divine wages viz. the Line of Christ was first given him afterwards God blessed also the humane selfe-Love according to the kingdome of Nature in him so that of Rachel whom he had taken in naturall selfe-Love he begat a Prince and wise Man even Joseph by whom the Spirit of God ruled and made him a Lord and Governour 34. And this figure presents to us that first Christ should be borne in us and so then Christ in us beareth also the Naturall Man with understanding and wisdome and appointeth him to his service in the kingdome of Nature and also in the kingdome of Grace as he did Joseph CHAP. LVIII How Jacob served his * * * Stepfather Father in Law Twenty yeares and begat Twelve Sonnes and One Daughter and how God blessed him that he gat great Riches and how Laban often changed his wages and yet could not hurt him what is to be understood thereby Vpon the 30 Chapter of Genesis 1. WEE see in this History especially Gen. XXX how it goeth with the Children of God in this world how they must live in meere Crosses and adversitie as Jacob did with his wives for * * * Gen. 30.1 when Rachel saw that shee was barren shee envied Lea her sister to signifie that Man 's own Love seeketh not the honour of God but it selfe as now Rachel envied Lea because shee had a Name that God had blessed her and sayd to Jacob * * * Gen. 30.1 Give mee Children also if not I die 2. Where wee see how the wayes of God are quite hidden to Reason although Reason standeth in the figure of the divine wonders as here Rachell which here signifieth the owne Adamicall Nature which desireth of Jacob the lifes power from the blessing of God and if it get not the same it must die which indeed the Spirit of zeale in her desire doth very well signifie according to her inward Ground in the Covenant of God but her Reason understood it not but onely desired Children that shee might be delivered from disgrace but her inward Ground stood hidden and panted through the humane Nature to manifest it selfe in the humane Essence Therefore the inward Ground in the Covenant of Grace signifieth through its own Adamicall Essence that if the inward ground should not be manifested through the humane Essence it must then die Eternally Therefore sayth Reason Give me children or else I die which seemeth outwardly to be an Opposition and discouragement But the Spirit of God hath here its figure under which it hath its signification 3. And then wee see in both these Sisters who yet were Daughters of Gods Covenant in the Promise how the Poyson of the Serpent in the wrath of God in flesh and bloud so vehemently sets against the Line of Christ in the Covenant and alwayes despiseth the same and as a proud Lucifer elevates and puffeth up the Rationall humane ownhood of selfe-will and would have the Dominion 4. As heere Rachel despiseth her sister because shee was outwardly fairer and more beautifull then Lea in that Lea in the sight of the world was simple and bleareyd and Rachell had the Spirit of the world in Reason Elegantly as an Ornament and so the Adamicall Nature in Rachell ruled over the Manifested blessing of the Covenant in Lea to signifie that the Line of Christ in this world would be manifested in a meane simple and despised forme in Men of such like dispositions which Men would by the Reason pomp and beauty of the world be esteemed fooles and bleareyd who in such scorne and disregard would goe away and * * * Psal 125.5 sow in Teares but in their inward Ground in the Line of Christ would beare and at the End reape in Joy to signifie that * * * John 18.36 Christs Kingdome is not of this world that in this world it must be throwne into Gods Anger and disdaine and into death and by this throwing in satiate the Anger of God with Love and Meeknesse and with Love spring forth through the Anger and Death and bring the proud Lucifer in the humane owne will and fleshly Lust to scorne and to nought as an unstable Life which Life cannot overpower the Divine humility 5. Which humility Springeth under all scorne and also breaketh through death and the anger of God and maketh Death to be Life and taketh from Hell the victory and changeth the sting of the false Serpents Essence with sweet Love as we see here by Lea who although shee was envied by her sister as by Reason yet the Line of Christ in the Covenant springeth forth in her under all scorne and maketh her fruitfull and Rachell Barren till shee gave her Mayd to her Husband for a Wife which signifieth the Adamicall viz. the servile Line
yoake it drew the power of Nature in the divine power into the heavenly and so was his Masters or Lords viz. the kingdome of Natures goods taken away and the heavenly Man in the Covenant gat them to himselfe with the divine wit and subtilty and returned therewith from his Lord Master viz. the kingdome of the Outward Nature againe into his Fathers house viz. into Paradise as Jacob into his fathers house The Figure is fundamentally thus 20. In Adam the kingdome of Nature lay in the Temperature that is all properties were of equall weight but when the will of the soule went with subtilty into the Seperation then the properties were stirred up and the Temperature was broken and then the Seperation was his Lord and Master and held the will captive as a servant who now must serve this Master 21. But when God spake or inspired againe his Grace with the Covenant of Love thereinto then the inward in spoken or inspired ground of Grace drew the kingdome of Nature with its wonders to it and came away with the Riches and selfe-Might and brought them againe with the inward new Man into Paradise 22. For the Riches of the Naturall Outward Mortall Man in that it bringeth forth the Wonders of God with its Exercise doth not belong to the kingdome of Nature as its proper owne but to the inward spirituall new Man borne of Christ he shall draw these wonders to him and take them with him to be an Eternall Vision and Contemplation of the wonders of God 23. When the Body of the outward Nature falleth a way then shall the works follow the New Man as a Treasure which he hath gotten to himselfe by divine witt and subtilty and put off the Evill Adamicall Natures house of Selfe-rule and Dominion as Jacob who stood in the figure of the New Spirituall Man with whom the Spirit of God alludeth in the prefiguration to the future kingdome of Christ shewing how Christ would obtaine all the Goods of this world and all the Riches of the Power and Might of Nature in the formed * * * Or Outspoken Expressed Word of God under his servitude wherein he yeelded himselfe up to be a servant of God in the kingdome of Nature and so make himselfe Lord and Master over it and bring it with him into his Eternall kingdome in our assumed Humanity and lastly manifest it at the End of the Day of this world and give it us againe in our Fathers first house 24. Thus we should not at all looke upon this Figure in Jacob as if God had bidden Jacob to deceive his Father in Law with subtilty and bereave him of that which was his as if God had pleasure in the Naturall false subtilty of Man No the spirituall subtilty is onely represented in the figure shewing how wee shall obtaine in the kingdome of Christ * * * Luk 16.9.11 the unrighteeus Mammon which wee have not as by a Naturall Right but obtaine it by the divine wit and then †††Mat. 11.12 the kingdome of Heaven suffereth violence and they that use violence ‖ ‖ ‖ Teare and snatch it take it by force with such wit of Divine science knowledg or skill as Jacob did in the figure of Christs kingdome 25. And it is shewen to the Jewes who with this figure helpe themselves in their subtilty and Earthly Fraud and treachery that this subtilty of Jacob prefigureth a Spirituall Type and doth not at all cover their wickednesse and falshood 26. For he that sayth * * * Exod. 20.17 Thou shalt not Covet or lust after that which is thy Neighbours hath forbidden all outward subtilty fraud and deceipt but in the ‖ ‖ ‖ Stam liâ—ien· Geneologies the Spirit of God hath thus with the kingdome of Christ signified and alluded in the figure at the inward Ground of the New Man with an Outward Figure 27. As with Ismael Abrahams first sonne from whom the Goods also were taken away to signifie that they belonged not to Adam in the Corruption and perdition but to Ghrist as the second Adam which he tooke with divine witt subtilty from the kingdome of Gods wrath in Man where he must first be subject to the wrath of God and serve in the assumed humane Nature yet so he obteined the Goods and took away all its Goods and that is it which this Figure of Jacob signifieth 28. The Spirit presenteth heere a Most wonderfull Figure in Jacob shewing how * * * 10 Times Gen. 31.7 Laban changed his wages Ten Times and yet could not hurt him to signifie how it is with the Children of God in this service that under the yoake of Nature they shall acquire the Goods of the kingdome of Nature in the Divine witt in the inward New Man thence happeneth such great alteration to Man in his purposes so that when he hath resolved upon the course that he will take the Devill comes with his Envy and hindereth him of his purpose by evill Men that it goeth not forward As Jacob when he thought the speckled sheepe and Goates shall be my wages then his Master disappointed him of his wages 29. So it is also with the Children of God in their labour and travaile when they thinke now they shall reape the blessing of God now they will apply themselves to the Children of God with whom they may work and bring forth fruit and there they will * * * Doe good effect their good purposes and comprehend this work in their Faiths desire that it ‖ ‖ ‖ Rev. 14.13 may follow after them then will every where all his work and purposes be broken so that it goeth not according to his meaning and will he must now onely trust and rely upon God as Jacob did and so no enemy can hurt him and though it seemes as if it would hurt him and that his work should be in vaine yet thus they work and bear fruit incomprehensible to Reason and in the End that Man departeth with much Goods out of the kingdome of this world and returneth againe into his Native Country as Jacob. 30. For the Scripture sayth * * * Rev. 14.13 the Works of the Children of God follow after their Faith they take them with them they are the Wages of their Faith The Faith taketh Christ into it selfe and Christ taketh the Works of Faith with him and thus a true Christian returneth home againe into his Native Country with much Goods which he hath introduced and layd up in hope with his Faiths desire 31. Which Hope God filleth for him in Christ with the heavenly Ens and taketh also herewith his works of Nature and draweth them to it selfe for an Eternall Wages which is Christ with the * * * Or Outspoken Expressed word viz. the kingdome of Nature wherein lyeth the Wonders and †††Essence and Substance being of Man kept to Gods Great Day
displaced that is be changed 26. This signifieth especially how the Repentant Man must enter upon this Combate of Jacob and so wrestle with God and Man in the Spirit of Christ in Gods righteousnesse in the Anger And when he overcometh then will the Ham of his fleshly selfe-will be broken that he must goe up and downe in this world as one halfe Lame that cannot well walke in the way of the world but goeth halting as if his limbs were halfe broken with which the wantonnesse and vanity of this world is driven on for the Spirit in the victory of Christ toucheth his Thigh that he is halfe lame in the Pride and Malice of this world and never regardeth it more but goeth up and downe as a despised lame Man who in the Pride of the world in their haile or frolick Jollity little regard but hold him for a lame halting Man who cannot follow the Garb of the Antick tricks conceited jests and lasciviousnesse of this world but he hath wrestled with God and Man and is with this victory touched and Marked 27. This the Pride and wantonnesse of this world understandeth not for it goes up and downe still in Gods severe righteousnesse in the kingdome of Nature in the might of the Fire in selfe-will and thinks it selfe very well till the Judgement possesseth its place then must the poore soule stand in the Eternall Judgement and live in paine and Torment 28. And as Jacob stood in the wrestling and had his Thigh touched that he halted then the Man sayd to him Let mee goe for the Day-breake dawneth but he answered I will not let thee goe except thou blesse mee 29. This is first the figure of Christ when he yeelded himselfe up in the righteousnesse of God in the Fathers Anger so that the Anger according to our humanity slew him then sayd the righteousnesse Now let mee goe for at present the Eternall Morning breaketh forth in mee But Christ had taken hold of the righteousnesse and sayd I will not let thee goe except thou blesse the humanity againe that the Judgement may cease except thou bring the Morning of thy inward power forth through the humanity that the Curse may cease and that Man may wholly stand in the divine working againe in the Blessing 30. Secondly It is the faire Type or Image shewing how it goeth with the Repentant Man when he giveth himselfe up through earnest Repentance into this Combate of Christ in Christs suffering and Death in his victory and in the Spirit of Christ wrestleth with Gods severe righteousnesse which continually assayleth him in his Conscience 31. For Gods righteousnesse in the Conscience sayth let mee goe thou art dead in sinne and hast no part in the divine Grace thou hast purposely and wilfully sinned and set the Grace behinde thy back now thou art mine praying will not availe thee I will not let thee in thy conscience attaine the Grace thou wilt obtaine no comfort more from God the morning will no more rise to thee in thy conscience for thou art a childe of Death Now leave off and let me alone that I may shutt thee up below in the dungeon or chamber of death 32. When this comes to passe then the poore soule wholly immerseth it selfe into the death of Christ and giveth it selfe up to the severe righteousnesse of God into the judgement for the judgement layeth hold on it But the soule catcheth hold of the incorporated Grace in the death of Christ and diveth therewith into the most inward ground of the judgement of God in which ground God's Love is broken forth through the righteousnesse and through the judgement viz. through the eternall night and hath made that same night in man to be day 33. Into this day viz. into the Abysse without all humane possibility or ability it diveth as a childe that neither can nor will doe any more that is too unworthy of all Grace and must indeed give it self up to the judgement but with this diving the soule yeedeth all its utmost will and ability and is in it selfe as it were void of nature and creature and falls againe into the Word wherein it stood in the eternall speaking before it s creaturely nature 34. For Gods righteousnesse and judgement hath no deeper ground then meerly the creaturely life but when the will of the soule yeeldeth it selfe up in going forth from the creature and sinketh into the Abysse then is it again as a new childe for the Abysse in the eternall speaking word out of which the highest Love and Grace of God hath manifested it selfe layeth hold on it and penetrateth into it as the Sun doth into the Ens of an hearb whence the hearb becometh half Solar or of the nature of the Sun Thus in this diving the soule in its will is half divine and then it wrestleth with God's severe righteousnesse in flesh and bloud and will over-power the Anger of God 35. Then saith God's righteousnesse in the conscience let me alone that is leave off and slay me not for thou seest very well that the Divine morning ariseth in mee cease from striving against the judgement of God But in the right combat the soule saith to God's righteousness I will not leave thee except thou blesse mee that is except thou givest mee the promised Grace out of the Death of Christ in his conquest that I may put on my Saviour Christ that he may be mine and I his And then thus saith God's righteousnesse as to Jacob What is thy name And then the poore soule nameth it selfe according to its owne creaturely name As Jacob did heere when he called himselfe Jacob But as the Lord said to Jacob Thou shalt no more be called Jacob but Israel that is a Tree of life Thus also saith God to the soule Thou shalt no more have self-names in mee but thou shalt be called a Christian in Christ viz. A branch in the Tree of Israel * * * Joh. 15.5 A sprout on the vine Christ For thou hast fought with God and man and hast prevailed Thou hast overcome Gods righteousnesse in the wrath of the Anger in thy Combat in the Spirit of Christ and art now an essentiall Christian and no more a titulary and verbal or Mouth-Christian from whom Grace is yet farr off 36. And Moses saith further †††Gen. 32.29 30. And Jacob asked him and said Tell me I pray thee what is thy name But he said wherefore askest thou what is my name And he blessed him there And Jacob called the place Pennel For I have seene God face to face and my soule is * * * Healed preserved The inward holy Figure standeth thus 37. When Jacob with the desire of faith in his wrestling apprehended the morning or Day-breake of God in the Spirit of Christ and †††Joh. 8.56 saw Christ a farr off without the creaturely humanity Then he said What is thy name But Christ said
Jerusalem the overthrow thereof and the earnest judgement draweth neare the measure is full the anger burneth Sin hath killed the understanding that they * * * Have no more sense or understanding no more perceive or feel the understanding these children are blinde concerning it and alwayes say this is a golden Time it will be good for us and not so come to passe thy Prophets among thee are esteemed fools and mad men till that be done unto thee and till thou thy self doest what they have said unto thee 12. Beware now and leave off to warr about the whore that the Lord may call thee with Jacob and bring thee againe to his holy Altar in Christ Jesus Put away the Idols viz. the opinions and build thine heart to be an Altar in the Temple of Jesus Christ then wilt thou be brought away from the murthers and the feare of God will come upon those men who would pursue thee as is to be seene by Jacob. But if thou wilt not leave off to make warr about the whore then wilt thou together with the whore come to shame and desolation 13. But learne to know her shee giveth Sichem occasion to uncleanness for shee runs out of her house and seeketh lovers Behold her Pride tear her Ear-rings from her neck wherewith shee boasteth and then shee will no more thus shew her folly bereave her of her Idols bury them with Jacob build thy self an Altar in thee and bring thy children to the offering Bid them not strive for Dinah but leave Dinah to the man with whom shee hath bedded else it is in vain to make warr for her virginity for it is manifest to all people that shee hath play'd the whore 14. Marke what is told thee it is high-time her shame can no more be covered for shee hath brought forth the Bastard doest thou not see it and doest thou not know the whore with her child then thou art blinde 15. Shee sitteth in high honour among men and cries all haile to her self This is shee to whom thou prostitutest thy self and forsakest thy God and his Altar Jesus Christ in thee take pity on thy self and behold the misery how this whore hath sate in stead of the Altar of God in thy soule and hath taken thy body and soule in possession and rideth upon thee as upon her Beast shee leadeth thee with her Reignes and thou seest it not thou say'st likewise it is right O thou evill beast full of thy whores Pride how will the Lord throw thee together with the whore to the ground as is to be seene in the * * * Apocalyps Revelations 16. The Spirit heere further setteth downe an excellent faire figure shewing how God manifested himself to Jacob after he made the Altar in Bethel and called the place El-Bethel viz. an Angelicall Engelische dwelling Gen. 35.7 where God conversed with Jacob in the forme of an Angel Engel as the high tongue renders it that God spake with him in vision in an Angels forme viz. in the Angells forme of the future humanity of Christ and signified to him that †††Gen. 35 10 11 12. he should no more be called Jacob but Israel that is a Great Tree or company of Nations him hath God thus blessed that he should possesse all this Country and he shall be so great that even Kings should proceed out of his Loynes whereby he signifieth concerning the future Kingdome of Israel and of Christ how it would come to passe 17. * * * Gen· 35.14 And when the Lord had spoken with Jacob in that very place Jacob set up a Pillar of Stone which signifieth the Temple of Christ as also the Temple at Jerusalem in a Type prefiguring Christ also the true Christian Church among the Christians that from the word of the Lord Men would build a Place and Pillar where they would assemble and declare the Wonders of the Great God and call upon him there and offer up the drink offering of Prayer there 18. And the Spirit sayth further * * * Gen. 35.13 So God went up from him when he had spoken with him that is when he had appeared in a visible Forme in the Image and Type of Christ he with-drew and hid himselfe againe in that Royall place from whence afterwards he would manifest and make himself visible in his Seede in this Figure in the Humanity 19. †††Gen. 35.15 And Jacob called the place Bethel viz. an ‖ ‖ ‖ Or Condiscention humiliation of the Deity in the Humanity so that the Divine Altar becomes manifest where a Man offers praise and thankesgiving to God And the Spirit by Jacob concerning this Bethel pointeth at the future Bethlehem where Christ should be borne Man as this place Bethel was exceeding highly esteemed by the Patriarchs which all pointeth at the Future Bethlehem where the true Altar Christ should be erected and built upon which Jacob and his Fathers and Children had offered in the Faith and prefiguring Type and under it God led them in the visible Type from thenceforth till the appointed Time that this Altar was erected at Bethlehem by the Birth of Christ. 20. And the Spirit in Moses speaketh instantly very darkly thereof in this Figure and sayth * * * Gen. 35.16 And they went from Bethel whereby he pointeth at the going forth from the figure of Christ that Men should goe forth from this figure to the Birth of Christ and sayth * * * Gen. 35.16 And it was a field breadth from Ephrath where Rachel brought forth and shee was in hard Labour at the Birth 21. This Field breadth signifieth the time that is between that and the Altar of Christ as Adam was gone a field breadth from the Altar of God that is out of the Spirituall world into the Earthly where it goeth very hard with Rachel viz. with the humane Nature as to the Patriarch Benjamin that is to bring forth a Christian that even the Old Adam must dye and perish in this Birth as Rachel dyed when shee bare Benjamin 22. Which Benjamin signifieth that when wee erect Gods Altar in us so that Christ dwelleth in us then is Benjamin that is our Last Man or second Adam borne then dieth the Old Mother who hath generated the kingdome of Nature in Man and the New Spirituall Man is manifested 23. This Benjamin is borne after Jacob is first gone out of Mesopotamia as the Spirit hath prefigured the Type of Christs Passion and Victory by Esaw and Jacob in their Meeting and it was a figure of the Apostle Mathias who was Elected to be an Apostle in the stead of Judas after Christ had first consummated his Passion and Ascention into Heaven 24. And it is a figure shewing how Man must first enter into Christs Passion Death that the Altar of Christ must first be erected in him before the Humane Nature from Christ can be borne for
†††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
Christ in this Pilgrimage are but strange children and have nothing for their owne in the world and come all againe in the End to their father who hath created them as Jacob came againe to his father before his End thus also are wee in this Pilgrimage in these Earthly Churches but houshold servants and strange children for wee must in the End goe into our fathers right Country viz. into the Angelicall Church of Christ. CHAP. LXIV Of Esaw's Genealogie and of the very excellent and emphaticall Figure which is signified by Joseph the Son of Jacob. And what is thereby to be understood Vpon the 36 of Genesis 1. THe thirty-sixt Chapter of Genesis Gen. XXXVI is the Genealogie of the Potent and Princely Family of Esau shewing how God gave him much wealth and many children and childrens children and the Spirit setteth downe a great Register in describing his children and childrens children relating what great Princes and Dukes were descended of him and possessed the Glory of the World Whereas on the other side when he speaketh of Jacob he doth not mention any present worldly Glory but onely speaketh in the Figure of Christ concerning the kingdome to come 2. Whereby wee see very clearly that Esau doth stand in the figure of the Kingdome of nature and that the Glory of Nature fell to be his loâ—t and that he became a Great Prince and begatt many Princely Families also we see how God blessed him and made him great and how the Holy Spirit with especiall * * * Care and diligence Observation hath Recorded and specified his posterity to signifie that wee should learne rightly to understand the Figure of Jacob and Esau and not goe on so blindly as to condemn Esau into the bottomlesse pitt of hell as too too frequently is done for we see how his Father Isaac did appoint and assigne unto him a very rich and wealthy habitation upon the Earth and that to him God would give many Temporall blessings but his figure in Adams Nature must perish and Christ must arise in him so that from ESAV the †††The swinish beastiall earthy property SAV might be done away and he remain stedfast in the ‖ ‖ ‖ The Angelicall eternall property E as An Angel Ein Engel whereunto Christ in Jacobs Figure would help him 3. The Spirit of Moses giveth also to Esau a name and calleth him * * * Gen. 36. â— Edom who dwelt upon Mount Seir under which a very secret understanding is coucht for EDOM doth signifie in the * * * In the Hebrew High tongue one red coloured who in his hard strong and †††Text. Mountanous rough Nature should be Tinctured Red by the Red Bloud of JESUS CHRIST Gen. 36.6 4. And the Spirit saith further That the two brothers did separate themselves one from another which signifieth the Naturall Adamicall Esau who must be separated with his Evill will from Jacob that is from Christ for the naturall selfe-will shall not see God Moreover it signifieth how Evill and Good should separate themselves in the Kingdome of this world and each possesse its owne principle 5. These NAMES of the children of Esau do in the Language of Nature containe their worldly Kingdomes and Dominions intimating how they have divided themselves even unto the Ends of the world whereof in * * * Note another place in other writings of his Another place seing it would take up too much room and the time also of the clear signifying of it is not yet fully at hand Enough to those that are our School-fellowes Note THe Third Part of the Mysterium Magnum was published in Germany as a Compleate Treatise of it selfe under the Name of Josephus Redivivus But when the whole Booke came to be printed together there was onely the first Part and the Second Part which comprehended the Third Part also as one with the Second Yet because the History of Joseph being an Exposition of the last 14 Chapters of Genesis is so excellent and entire a peece it may well goe as a Third Part of the Mysterium Magnum as it is heere distinctly divided and Printed by it selfe with a severall Title Page as followeth THE THIRD PART OF THE Mysterium Magnum BEING THE MOST EXCELLENT HISTORY OF JOSEPH WHICH IS The Cleerest Figure of the New-Man Regenerated out of the Earthly Old ADAM AND IS A Looking Glasse wherein Every one may try examine and discerne what Spirits Childe himselfe is Written by JACOB BEHM Teutonicus Beginning at the XXXVII Chapter of Genesis and the 64 of this Mysterium Magnum and at the 6 Verse and ending at the L. and last Chapter of Genesis and the 78 and last Chapter of the Mysterium Magnum LONDON Printed by Matthew Simmons 1654. 6. THe Thirty-Seventh Chapter concerning Joseph Gen. XXXVII is indeed the most pleasant and excellent figure of the New Man Regenerate out of the old Adam Which New Regenerate Man is become a Prince over the Kingdome of Nature and also a Lord over all his Adamicall Members being the brethren of the little childe Jesus in him as ‖ ‖ ‖ Gen. 42.6 Joseph became a Prince in the whole Land of Egypt and a Lord over all his brothers and whole kindred and family and it shewes us very emphatically and pregnantly in its figure in the history how a man must become such a Joseph also how it then goes with him and how the world dealeth with him before he be made a Prince over the Adamicall Kingdome of his nature and that the New Man may obtain the Government and power over his earthly Members How the Devill in the wrath of God doth Assault the pretious Lilly-twigg in the power of God out of which the chast Joseph springeth groweth and is brought forth and first casteth him down into the Pitt of darknesse in flesh and bloud and there hides him that so he might be destitute of all help comfort assistance and be even forc'd to perish 7. As Josephs brethren did to Joseph even so the Earthly members of the old Adam doe likewise to this Lilly-twigg of the new birth in the chastity of Christs Spirit whereat the Devill is also busie and continually stirreth up the evill Beasts full of carnall greedy and burning lust in flesh and bloud so that they strive to domineer and have the upper-hand 8. Externally or from without the Devill also bringeth Potiphars wife viz. unchast lewd people to him who would fain defile the chast countenance of the inward Ground and Egg on the Earthly flesh to feed upon the whoredome of the world and all lascivious lewdness wantonness and vanity and draw the same unto it with the Imagination and bring the new Joseph to commit Adultery with Potiphars wife but he must so violently and resolvedly break through and force his way from thence that he must be fain to leave his Garment that is his *
the affliction of Joseph shall not be avenged behold in thy miserable Famine and distresse when thou shalt hunger and thirst even then thou must make thy Adresse and supplication to him the high Towre will give thee neither comfort nor deliverance the Time is come about that Josephs Affliction is to be Avenged and Reubens whoredome with Jacobs Concubine is come before Israel 32. Why makest thou such long delay and flatterest thy selfe playing the Hypocrite and saist not yet a good while behold it is come before the Eyes of Israel that thou hast committed whoredome a long time with the Concubine and defiled the line of Christ Israel will no longer endure it thou shalt with Reuben be cast out of the high Office of Sacrificing and Governing This is the voyce which the watchmen have pronounced 33. ‖ ‖ ‖ Gen. 37.5 6 7 8 9 10 11. When Joseph had had the two Dreames the one of his sheaf standing upright before which the sheafes of his brethren bowed the other of the Sun Moon and Eleven Starrs which had done obeysance to Joseph Envy forthwith arose amongst them and they supposed he would be their Lord and being that they were the Eldest they desired to rule over Him 34. Whereby we see how the outward man hath onely sought and aimed at the Kingdome of this world which was even the bane and undoing of Adam in that he forsook the inward and sought after the outward 35. * * * Gen. 37.3 Josephs party-coloured Coat which his father made signifieth how the inward power of God would again be revealed through the outward man whereby the humane nature would be variously coloured that is mixed with God as the inward spirituall Kingdome with the outward The Spirituall Christian figure is thus to be understood 36. Joseph with his Coat of many colours was as yet a Ladd both tender and young and had not yet the wit craft and suttlety of the world but spake the truth in simplicity for his soul was not yet defiled from without with the craft of lying and the Spirit of God began to †††Work act or move in him drive him forward for his Coat of many colours was a figure of the inward 37. This figure prefigureth and representeth to us the Image of a true young Schollar and beginner in Christianity how he must be when the Spirit of God shall drive and act him namely he must turne his heart to God his Father and learn to love him heartily As Joseph loved to be with his father and told him the evill that was committed among his children so must a beginner in Christianity daily bring before God all his own miseries and the miseries and sins of all that belong to him yea of all Christendome As Daniel confessed the sins of the People of Israel before God and Joseph the evills of his brethren before his father so also a true Christian doth daily confesse the misery and sin of his People and Nation in hearty Compassion that God would be mercifull to them and preserve them from Great Evills and Sins 38. And when this is brought to passe his heart becometh very simple honest and upright for he desireth no craft but would fain have all things proceed righteously and justly and he cannot abide any unrighteousnesse or suttle dealings for he alwayes confesseth the peoples unrighteousnesse before God and thus his minde becometh altogether simple and seeketh no kinde of craft or suttlety but putteth his hope and confidence in God and liveth in the simplicity and lowlinesse of heart before God and the world and he is as the tender young ladd Joseph for he hopeth for good continually from God his Father 39. Now when a man is come so far then Joseph viz. the chast virgin childe of Sophia is even born then God his father cloathes his soul with the party-coloured coat viz. with the divine power and forth with the Spirit of God in him beginneth to play with the soul as he did with Joseph for the Spirit of God seeth through the soul and with the soul as Joseph in the Type saw things which were to come represented to him in the vision of dreames whereby the Spirit did also play with the soul even so the Spirit of God doth forthwith take delightfull communion with the soul of a new Joseph viz. with the inward spirituall world so that the soul understandeth divine mysteries and seeth into the Eternall life and knoweth the hidden world which yet is to be revealed in man as this Pen hath found by Experience from whence it hath received its Spirit of knowledge 40. Now when this man beginneth to speake of divine things and visions of the hidden worlds divine mysteries and speaketh forth the wonders of God that his brethren viz. the children of the outward world in whom the hidden spirituall world is not yet manifest do heare it they count it a meer fable and a melancholly Chimera and whimsey and esteem him foolish in that he speaketh of those things which they cannot understand and comprehend they make a meer Phancy and Fiction of it also they account it some Astrall instigation or false Enthusiasm or the like especially if he revealeth and reproveth their evill workes and wayes as Joseph did then they turn his open Enemies and grudge him his very life as hapned to Joseph 41. Now when it is thus Reason beholdeth it selfe at a stand as if it were confounded and knoweth not the wayes of God viz. that it must be thus with the children of God it thinketh thou seekest God and he bringeth thee into distresse and misery thus this man doth now wander up and down as Joseph wandred in the * * * Or Field Wildernesse when his father sent him to his brethren to see how it was with them 42. So it goeth likewise with Gods new children when Gods Spirit sendeth them to be zealous about the affliction of Joseph and the world doth every way hate and persecute them for it then they thinke in the Reason of this world dost thou not goe in the wayes of God wherefore then doth it goe so with thee that thou art but the fool of the world and then the Minde beginneth to be troubled and knowes not how it is with it for he heareth that he is every where accused for a frantick wicked person and hated for the young minde in flesh and bloud understandeth not the divine processe viz. how reason must become a fool and how Christ doth very willingly take upon himselfe in man the reproach and scorn of the Devill and of the world and how Gods righteousnesse and Adams propagated Guilt must be alwayes fullfilled with suffering how a Christian must stand in Christs figure 43. And now when it comes to be thus then Reason goes truely a wandering in great sorrow and desertion with Joseph in the wildernesse and is every way in distresse and yet he must performe his
Fall viz. how God becometh Man and Man becometh God and how this Image or Type conceived in the New divine seede even then againe hideth it selfe from the Earthly * * * One Copie sayth Eve Adam that Eve must put on and weare her widdowes apparrell againe that the Noble seede might not be knowne in this world as is to be seene by the children of Christ who are conceived of Christ according to the inward ground how they must after the wedding of the Lamb viz. this Divine wedlock or Coition which is indeed done in the soul with great joy enter againe into the state of mourning and be forsaken in this world as a poore widdow 36. And as Thamar inquired not after the kid but would have an eminent Pledge so the Spirit of Christ in the Covenant inquireth not after the outward solemnity Pagintry wherein Men will Offer Gifts to it It will have the Body Soule and Spirit for a Pledge 37. In this figure it representeth the Jewish Offerings as a whoredom in the sight of God for as Judah committed whoredome with Thamar and entended onely the whoredome and would give a kid for it so also stood the Priests of the Law and in seeming holinesse and hypocrisie play the Harlots with God with the Bloud and flesh of Beasts which indeed was a figure of the Inward and God was pleased to beare with it but he would not accept their Offerings neither did he mix himselfe with the Offering but with the Faith in the Body Soule and Spirit of Man whereof we have an excellent example 38. Judah had begotten three sonnes of the Cananitish Woman but the Line of the Covenant which lay in him would not passe on in the Cananitish Woman and her children but Opened it selfe in this whoredome of Judah with Thamar in Perez whom Thamar conceived of Judah by this Coition or lying together with which figure God represents the misery of Man and presents his Covenant of Grace with the Opening of this pretious Line of the Covenant which pressed on to the Limit Christ in this whoredome of Judah and Thamar viz. in the Earthly Adam and in the Earthly Eve but in the inward ground of its Essence to signifie that even the children of God in their corrupt Nature doe but commit whoredome in the presence of God and that their state of wedlock is but whoredome and a defiled beastiall thing in the presence of God and hath nothing at all therein chast or pure in the sight of God Therefore the Line of the Covenant manifested it selfe in this whoredome of Judah and Thamar to signifie that Christ should come out of this Line of the Covenant and enter into the middle of this whoredome as a Mediatour and break the head of the false whorish desire and earthly Serpent and purifie our fleshly impure beastiall Conception with his heavenly virgin seede and in himselfe change it into the Paradisicall Image againe 39. Also God doth therefore manifest the Line of his Covenant in this whoredom of Judah and Thamar that his wrath in our humane impurity might not burne up and devoure body and soule but that the Covenant of Grace might withstand the Anger in our impurity least God should devour Israel in their Abominations and impurity in his wrath 40. Now seing the Line of the Covenant as to its manifestation and propagation lay in Judah and that Israel also was impure according to the Adamicall Nature therefore God did represent his Covenant of Grace at the first propagation from the stock of Israel in such a figure that the Faith of Abraham of Isaack and of Jacob in the first branch from them viz. in Judah and his Children might withstand his wrath and that continually the Faith of Abraham viz. the Spirit of Christ in Abrahams Faith might be a Mediatour between God and the impurity of Man 41. Wee see also such a figure in the Royall Prophet David with Bethsheba upon whom also the Line of the Covenant pressed on in Salomon and though cleerly David caused her Husband Vriah to be slaine and used deceipt that he might get Bethsheba to wife which in the humane Nature was an Abomination and great sin before the face of God yet the Spirit hath its figure in David thus seeing God had renewed his Covenant of Grace with him concerning Christ therefore God set the line of his Covenant in Davids unrighteousnesse in the woman that he had gotten to himselfe with unrighteousnesse in whoredom by murthering her husband to signifie that all humane matters and doings are vaine and evill in the sight of God and that he will come himselfe with his Grace to help our sinnes and impurity and introduce his Grace into our sinne and slay it with the Grace therefore God represents this Image and Type in David for an Attonement pointing at the coming of Christ who when he rendred himselfe into this figure tooke on him the sinnes of all Men and clensed againe the whoredome of Judah and Thamar as also of David and Bethsheba and of Adam and Eve and laid himselfe in the Marriage-Bed with them as he did with Judah and Thamar and with David and Bethsheba in whom the Line of the Covenant was manifested in their evill purposes and doings 42. For heere the Old Proverb was fullfilled Where God erects a Church there also the Devill builds a Chappell God had built a Church of his Covenant in Judah and David close by also the Devill in Gods anger buildeth his Chappell in Mans Lust but the Church of God alwaies resisted the Devills Chappell 43. For heere in this figure the seede of the Woman presents it selfe shewing how it would break the head of the Serpent in Mans impurity and so the Type of Gods Anger and the Type of Grace were represented in one figure viz. Adams fleshly whoredom with his Eve and all her Daughters and then the womans holy seede of the heavenly worlds substance which with the Word of Grace mediated interceded and set it selfe in the Middle 44. A much more excellent figure wee see in the Most wise King Salomon who stood just in the figure of Judah as Judah was the sonne of Jacob who received and embraced the Promise and Jacob stood wholly in the figure of Christ so David also received and embraced the renewing of the Covenant of the first Promise and David begat this Salomon also of an unrighteous Marriage though he tooke her to wife yet the unrighteousnesse and Murther * * * Lay under the greene leafe stood behinde the Doore 45. This Salomon was indued with high Divine wisdome and the Line of the Covenant pressed and passed through him but at length he became such an unsatiable †††Vxorious Luster after women Lecherous person Luxurious Person that the Scripture sayth of him he had ‖ ‖ ‖ 700 Concubines seaven hundred Concubines and * * * 300 Wives Three hundred Wives and
him living with his power and draweth him with Joseph out of the Pit and Grave of Death and bringeth him into his service as Joseph into the service of Pharaohs Captaine of the Guard and then all goeth prosperously in and with him for the Divine power ruleth him and now he attaineth Divine understanding and wisdome and knowes how to mannage his Masters Goods that in the Christian figure is as much as to say 9. When a man is thus a Christian in such a processe and way then he hath given up all whatsoever he hath of Temporall Goods or is able to doe as also his own will to God who bringeth him first into Christs Image and maketh him conformable to Christ and taketh nothing away from him of that which he had before of naturall right viz. the disposall of Temporary Goods but he taketh away the authority and power of his owne Nature viz. his evill selfe will which Adam had brought away from God and introduced into a Creaturely selfenesse of his owne willing and working in earthly things whereby Adam bereaved God his Lord of the Government in him and made the Essence and things of this world his owne as if he had made it and would not be Gods servant therein and be his fellow-Branches Guardian and Nourisher and give them his vertue will Essence and substance but sayth it is Mine that is it is mine owne I will keepe it onely for my selfe and it shall remaine with mee and would not work therewith in the Life of his brethren and give them also of his life and power and bereave them also through that appropriation of it to be Mine of the power in the Kingdome of Nature viz. of the growth and fruits of the Earth which God gave in Common and would onely fill his owne Body and thereby be accounted Great and a Lord of his miserable despised fellow-branches whom he wickedly bereaveth of the sap wherewith they should strengthen their life and bringeth it into a propriety calling it Mine this authority God taketh away from a Christian and maketh him a Guardian and Nourisher of his brethren againe viz. a Steward of his Lord Hee lets him possesse the Temporary Goods which he had so far as he possessed them in a Naturall right with righteousnesse and Truth and maketh him a Joseph therein 10. This Joseph now sayth not this is Mine that Village Citie Country Principality Kingdome Empire Also that House Land Feild Money those Goods those Cattell that Woman that Childe is mine but he sayth with his whole heart Conscience from a New good Christian will it is all my Gods and his Childrens he hath set mee as a Ruler disposer and Steward of it that I should manage it to that purpose which he will have mee I should sustein my selfe and his children the needy with it and I should be their Curatour or Guardian and give them also my power vertue and understanding of the Divine Gift and instruct tutour or take care of them for their good and as God Governeth mee with his Spirit so also should I that am his Officer in this world with my understanding and Office governe my fellow-members in such power and vertue and take care of them for all that I rule over is not mine but Gods and theirs but I should doe to them as God doth to mee 11. To such a one God giveth Josephs understanding and wisdome and governeth the house of this world by him be he in what state and condition soever therein he sits in the Office of God he is onely a servant or Minister of the Office and a Guardian over Divine Creatures For the right Christian Government of his will is in Heaven his conversation is alike in Heaven and on Earth as the Scripture sayth * * * Phil. 3.20 Our conversation is in heaven for according to the inward ground of his Soule and Spirit he is in Christ in God viz. in the Eternall Speaking Word from which Adams will had turned it selfe away and turned it selfe out into this world which will Christ hath turned in againe into the Eternall Word and so now he governeth with that re-inturned will through and in the outward Substance and Matters of this world viz. in the formed outspoken or expressed Word as a Servant Minister and Instrument of the Eternall Speaking Word in its secret Mysterie of wisdome viz. in the visible Creaturely Word 12. Therefore to thee O thou Governour in the Office of the Joseph of this world in every state condition and degree this is told thee and set before thy Eyes that though thou callest thy selfe a Joseph thou dost not yet Governe as a Joseph that is not as a Christian but as a childe of the Starres and Elements thou governest no otherwise then the brethren of Joseph who will not that God should choose Joseph for a Governour they will be Governours themselves and will rather kill Joseph then waite to try what God would doe with Josephs Dreame or Vision they would not suffer that Joseph should tell their injurie to his father but would doe what they thought fit for they sayd among themselves wee are the Eldest and should Governe what will the least and youngest perswade us to wee possesse the Government in a just way by the right of Nature the power and authority is ours wee will dispatch Joseph out of the way and cast him into the Pit and then wee shall doe what wee will 13. Thus doest thou also thou governest Christendom in all states degrees The Starres the Evill averted Adam in his own will governeth through thee in Gods Office in the Kingdome of this world thou hast onely cast the Mantle of Christ over it that men should not know thee that thou art the Evill Adam and Governest with the Starry Witt and Ingenuity and through the Subtlety and Policy of the Devill in meere selfe-willed wayes of thine owne to advance thy owne Ostentation Pomp Might Authority and stately proud Glory 14. O hearken art thou â— Christian then art thou dead with Christ to the wicked false will of Adam and of the Devills Pride but if thy Will and Life be heathenish why doest thou then boast thy selfe to be a Christian why doest thou make Warres for Lands Countries Cities and Villages If thou beest not with Joseph called and instituted of God to be a Governour Why doest thou in Christs Kingdome enslave the Country if thou art a Prince and Minister in Gods Office and servest him 15. Art thou thy Owne Lord upon Earth and doest what thy owne will listeth then thou doest not what God will also thou Governest not from Heaven but from the world and with the worlds Might but whence hast thou that in Christs Kingdome and from what Power and Authority that thou in Gods Office drawest to thy selfe the sweate of the poore and miserable and takest away his strength and vertue and lettest him starve in want Also that thou
††Wicked thing or substance wickedness and severs it from the Good and the Officer is free from the Commandment of Death but if he hath any evill intent in his will there the Judgement passeth upon the Officer himselfe 28. In Potiphar Pharaohs Officer wee have a powerfull figure who set Joseph over his whole House and gave him full power to rule in his Government shewing how God hath sett his Officers in his house of this world that they should doe and direct Judge and manage things in a Creaturely manner as God doth in them after a Spirituall manner 29. For Potiphar tooke upon him no disposall of any thing but let Joseph manage the Government thus also are all Officers instituted in the Kingdome of this world that they should outwardly manage Gods Government as Christ giveth a Similitude or Parable of ‖ ‖ ‖ Matth 25. from the 14 to the 31. Luk. 19. from the 12. to the 28. Stewards whom a Lord appointed over all his Goods and went into a far Country and after a long time returned againe to require an ccompt of his Stewards where he distributed to the Officers and gave one of them five Talents and the other foure Talents to the third three Talents to the fourth two to the fift one Talent wherewith every one should trade and get gaine and then when he that had but one Talent had gained nothing he commanded him to be bound hand and foote and to be cast out into Darknesse and commanded also to destroy those murtherers and to burne their Cities who after their Lord was gone away and had committed his goods to them and they presently in his house began to fight and beate their fellow-servants and to be drunken and play and kill his Messengers which he sent to them All which are Similitudes and Parables concerning his Officers in the house of this world shewing how he will punish the evill Householders with hell fire and burne their Cities viz. their Kingdome which they have built in their own voluptuousnesse to their owne glory and honour and shut them out from his face for Ever * * * Luk. 19 17. But the other who were faithfull in his Ministry and service he gave full power over his house and gave them also the Government †††Luk. 19.24 and Talent of him that had buryed it in the Earth and would not execute his office that was appointed him 30. Thus all Potentates and Magistrates in Offices ought well to Consider this that they ought to work in Gods office and have a care of his house and not think onely to look after Nobility and High Estate and think how to fill their Belly and satisfie their pleasures with gurmundizing and gusling Gluttony and Drunkennesse and to wrest the sweat of the miserable with unrighteousnesse and lay it out upon their Pride and bravery and constraine and presse upon the miserable and inferiour with power All these one with another are the evill and wicked Officers and the Murtherers which the Lord commandeth to be destroyed and their Cities to be burned with the fire of Gods Anger 31. But at present the world is full of such Officers to whom the Lord cleerly for a long time sent many Messengers but they have vilified and contemned them therefore now is the time of the Lords Coming for they have even now * * * Mat. 21.39 also killed his sonne viz. the plaine Truth of his Word and turned it into meere selfe-lust and wantonnesse therefore these householders must †††Luk. 16.2 give an accompt of their Offices 32. Moses speaketh further concerning Joseph sayth ‖ ‖ ‖ Gen. 39.7 8 9 10. And it came to passe after this was done that his Masters wife cast her Eyes upon Joseph and sayd Lye with mee But he refused and sayd to her Behold my Master taketh no notice what is with mee in the House and whatsoever he hath he hath committed it under my hand and charge and there is nothing so great in the House which he hath withholden from mee but thee because thou art his wife how should I then doe so great an Evill and sin against God and shee pressed such words upon Joseph dayly but he obeyed her not to lye with her or to be neere about her This is now the mighty * * * Or Image Type shewing how it goeth with the children of God when they have attained the Divine Government in the New Regeneration in that they must now converse in this house of flesh and Adamicall Prison with their holy blessed Government Also how the soule hath taken in Marriage this unchast whorish-woman in the Spirit of this World in the beastiall desire in flesh and bloud which whorish Woman now sets upon the chast Joseph and continually would urge and draw him to her amorous lust that the New Virgin childe might lye with the beastiall whore againe as Adam did from which lustfull bed the Earthly Eve proceeded with whom afterwards he copulated in his Lust as all Beasts doe 33. This Lecherous Eve sticketh yet to the children of God in flesh and bloud and it is the Animall Soule viz. the Mortall Spirit full of Evill Lust and Impurity whereinto the Devill hath yet stuck his Serpents-sting for which cause the Body must dye and rott also this beastiall Spirit must be * * * Or corrupt destroyed and goe quite into its mother againe out of which it proceeded in the beginning 34. In this whore the Devill assaulteth the Noble Virgin-childe Dayly viz. the chast Joseph in Christs Spirit encompassed with heavenly Spirituall corporeity viz. with Christs flesh and bloud This virgin childe is †††Revel 12.1 the woman in the ‖ ‖ ‖ Or Revelations Apocalyps that standeth upon the Moone viz. upon this earthly whore and hath Twelve Starres in the Crowne upon her head which woman the * * * Verse 4. Dragon in the Earthly whore would continually devour when shee bringeth forth the holy childe viz. the Noble Joseph viz. the chast and divine purity which causeth woe to the Dragon in flesh and bloud that it must resigne its Kingdome and in that respect ‖ ‖ ‖ 15 Verse powereth forth the Great †††Floud or water streame Deluge of Earthlinesse upon her to slay the Childe together with its Mother 35. * * * 16 Verse But the Earth cometh to help this woman that is the Earthly desire in flesh and bloud openeth its Throate wide and swalloweth this Dragons floud into its selfe seeing it is its like that it may not hurt the Virgin Childe as Potiphars wives unchast Dragons whorish flouds and streames did not hurt Joseph in that he fled from her and did not yeeld his will to her 36. And this is first the most powerfull Proba or Tryall of the children of God that as soone as they attaine the New Birth
then the Devill comes and stirreth up the fleshly whore in flesh and bloud and all false and wicked desires and Imaginations and then injecteth and frameth in this whore the Honour and Glory of the world also Riches and the pleasure of this Life also he modelleth and represents the Great misery and desolation wherein the poore soule in this world must stand in shame and scorne also the great unworthinesse of the soule also he represents Covetousnesse to think all temporall good things and necessaries will fayle and so it should come into great Misery 37. To the Potent and Rich the Devill modelleth and represents in this their fleshly Serpentine whore their Nobility and Highnesse their Great Honour Might and Power also voluptuous eating and drinking of dainty fare and how they may acquire it with power and suttle policy also he represents unchastity and wantonnesse and to think that if they should walke in humility and lowlinesse they should loose the respect and reputation of the world for who would feare and honour them if they did not put themselves forward with ostentation 38. All these are the words of Potiphars whore in flesh and bloud which the Devill stirreth up in the Serpents insinuated poyson with his Imagination wherewith he plagueth the poore imprisoned soule in flesh and bloud and provoketh it to such and the like unchastity and sinnes and this whore in the flesh sayth continually to the soule lye with mee copulate with mee thou wilt be blessed happy and saved well enough use thy lust with mee and this shee doth dayly that shee might bring Joseph into Lust viz. the New childe that the soule might bite at that bait and defile the New childe and its faire Crowne 39. For this whore is ashamed before this New childe shee resembleth a dirty Swine compared with the Sunne when shee heareth mention made of the wantonnesse of the world shee rejoyceth at it but when Men speak of such chastity and purity shee is ashamed of it and then bespattereth or sullyeth the Speech of the holy childe with the abovesaid abominations and despiseth it for shee knoweth that if Joseph holdeth the Government shee must dye 40. But honest vertuous and chast Joseph viz. the inward New Man sayth to this whore behold my Lord and Master hath trusted mee with all his Eternall Goods and the whole Kingdome of Christ how shall I then doe so evilly before him I will not lye with thee thou art thy Lords wife viz. the wife of the Spirit of this world I will not lye with thee nor be neere thee 41. And Moses sayth further * * * Gen. 39.11 12 13 14 15. It came to passe on a Day that Joseph went into the House to doe his employment and there was none of the people in the House and shee caught him by his Garment and sayd lye with mee but he left the Garment in her hand and fled and ran forth out of the House but when shee perceived that he left his Garment in her hand and was fled forth shee called the People of the House and sayd behold he hath brought in an Hebrew Man to us to defame us he came in unto mee and would have lyen with mee but I cryed with a lowd voyce and when he heard that I cryed out and called he left his Garment with mee and fled and ran forth This now is the figure shewing how the Devill through this whorish Woman strongly sets upon the soule especially when the Devill observeth that the soule is alone that the Spirit of God stirreth not in it then he falls a storming of it and layeth hold of it in its lifes Essence and will force it in such whoredome that the Pretious Virgin-childe might be defiled and that shee might with the Serpents power copulate with the soule 42. This also is a powerfull figure of the whorish and unchast world shewing how the faire Daughters of Eve in the instigation of the Devill run after the tender Youths and allure them with flattering hypocriticall behaviour with wicked burning Lust which trimme and adorne themselves as if an Angell sate under their dresse and have drawne many an honest vertuous childe that never desired it to themselves and bound them with the Devills chaines and have bereaved them of their honour and chastity 43. And if there were an honest and chast Joseph who would not goe into these Hogsstyes and Jakes of the Devill they cry out against such a one and accuse him of unchastity as willing to betray him and rob him of his honour and yet are even the lustfull Panders which strow sugar and give Gall to Eate which strange people strow sugar so long as he hath money in his Purse till they bereave him of his livelyhood honour and Goods that he have no more to give them and then they scorne him and leave him without a Garment as Potiphars wife did Joseph as he was going out of the house so the Devill hath the soule and the whore the Garment for a Pledge in which whore nothing else governeth but the Serpent with its brood of young ones and he that joynes himselfe unto them is poysoned by the Serpent for the Serpent sheds its spawne into body and soule and poysoneth him so exceedingly that his heart cleaveth to the whore and runneth after her as if he were fast tied to her 44. At present the world is full of these vermine among high and low and therefore also at present the Serpent it selfe is pregnant and will shed forth its spawne which the Zeale of God will consume for Joseph with his Governing-Office lyeth as yet in Prison and Potiphars wife governeth in her burning Lust which shee bare to Joseph but since shee could not betray Joseph shee set her selfe in Josephs Government and governeth the house of this world and accordingly hath generated many Bastards which now governe in her stead and therefore the Judgement cometh upon her whoredome and breaketh her to pieces that men will say †Shee is fallen shee is fallen Babell the Mother of the Great Whoredome and is become a habitation of all Devills and uncleane Spirits shee is for Ever sealed up in the Abysse 45. On the Contrary wee heere see in this Image and Type also the great Chastity and Purity of Joseph who when he was drawne and held with power yet fled from this whore and had rather leave his Garment and good Name at Stake that he might but keepe a good Conscience The Holy Figure standeth thus 46. When this chast New virgin childe in the Spirit of Christ seeth this whore in flesh and bloud draw neere it that her desire layeth hold on this Chastity then it flyeth out of the house that is this virgin childe hideth it selfe in its owne Principle and may not come neere the soule seeing the soule is defiled by this whores Poyson so that it is brought into Lust thus strongly the divine purity shields it selfe from the
Imagination 7. Yet the right visions are when Mans will resteth in God and then is Gods will manifest in Mans will and then the soule seeth with Gods Eyes from its most inward Ground where it stands in the word of God and then the Speaking Word goeth with the Soules into the Magick Image of the Constellation and then the Astrall Spirit cannot Image or fashion it selfe in the Phansie but must stand in the Image in the figure as the Constellation is and then the soule seeth what the Most High hath prefigured and what shall come to passe and then the Word of God viz. the ground of the soule expresseth the figure in the soule so that the soule understandeth it as heere Joseph and also Daniell Expressed and Expounded As soone now as the figure of the vision was told before Joseph the Spirit of God was together in the voyce of the relatour and in Joseph Expounded the vision for so also are the Magick visions of all the Prophets 8. For after God hath once appeared to a Prophet in an audible voyce and called them to be Prophets as to * * * 1 Sam. 3.4 6.8.10 Samuell then afterwards he appeared to them in Magick visions and answered them upon their Questions 9. The right Prophetick Ground of the Magicall seeing and understanding is thus Every Prophet is a limitt wherein a Time is included or an Age Comprehended and he is the Mouth of that Kingdome or Dominion that is when that Kingdome hath awakened and generated the Turba in it then is he the Mouth of the Inward Ground which declareth and expresseth the vanity in the Turba and also the Grace of God which hath taken compassion on the humane misery and opposed the wrath of the Turba and reproveth that Kingdome for their vanity and Idolatrie and comforteth them with the introverted Grace againe 10. For his Spirit standeth in the figure in the Eternall Speaking Word of God from which the Life was expressed or Spoken forth and became a Creature introverted againe as an Instrument of the Spirit of God whereby the Spirit of God speaketh and intimateth for the Prophetick Spirit could not in its owne might and power declare future hidden things if the Spirit of God did not see through it and that the Word of God did also goe together through his Word into the Magick figure which the Prophet seeth 11. For the Brophet knoweth not any thing beforehand in his owne power and authority which he declareth but when the Word moddelleth it selfe together in the figure then the Prophetick Spirit seeth through Gods seeing how the Word of God goeth also together upon the figure and then the Word expresseth declareth and Expoundeth the figure through the Prophetick Spirit as heere was done by Joseph when the Kings Officers told their Dreames then the Word set the figure in Josephs understanding how it should come to passe so that Joseph knew what their visions meant 12. But he knew it not beforehand but in the telling of the Dreame the word of understanding modelled it selfe in Josephs understanding that he knew it for Josephs Spirit stood in a Magick figure * * * Re-introverted the the word introverted againe into the Word after the manner as the New Birth in the Spirit of Christ standeth introverted againe so also the other Prophets through whose Mouth Gods Word Expounded and expressed from the Inward Ground through their Mouth the Wonders of God in Nature viz. in the formed Creaturely Word 13. By this figure of Joseph in that he obteined Divine knowledge and skill and could expound hidden things we see how the introverted Spirit of Man resigned up into God when he forsaketh all that is his owne doth attaine the Divine Eye to see and understand so that he gets much more againe then he forsooke and that he is much richer then when he enjoyed his owne for in his owne will he had and possessed onely a Particular but in the Resignation he gets into the Totall viz. into the universall into All for ALL is from the Word of God 14. Therefore if he cometh into that he cometh into the Ground wherein all lyeth in the Eternity and from being poore becomes rich as Josephs figure declareth that a poore Prisoner became a Prince and that onely by the Divine Word that had manifested it selfe in him when the Word in his submissive dereliction and forsaking all Expressed or spake forth it selfe againe and so spake or pronounced Joseph into a Regall Government and Dominion through whom the Word of God would rule in Aegypt and give the understanding for such a Kingly Government 15. Wee see further in this figure of Joseph * * * Rom. 8.28 How at the length all must serve for the best to Gods Children all the wrong they must suffer that will turne to meere Joy in the Issue for in trouble and affliction they learne to know what they are how very weake and miserable they are in their owne selves and how neere Death and Misery attend them and how all the Trust confidence and expectation they have of Men in that they will relie upon Man and trust to the favour of Man is a very fickle uncertain thing also how Man should turne his Hope towards God when he expecteth to be delivered out of trouble by the favour of Man yet so at length the favour and Councell of Man * * * Must. must stand him in stead 16. But if a Man will expect the favour and Councell of Man he must set his hope upon God and looke whether God will give him comfort by humane meanes and release him from misery and not set his hope upon the favour of Man but looke upon God to see what he will worke by meanes and though it seeme as if God had forgotten as heere with Joseph who must remaine Two yeares in Prison then he must consider with himselfe that God will have him heere but if he will through meanes have him in another Place then he will afford meanes for it and send it in due time as is to be seene heere 17. The mishap of the Kings Officers in that they were put into Prison to Joseph was a meanes whereby God would bring Joseph before the King but it was not done suddenly because Joseph hoped the Kings Butler would speake a Good word for him to the King and tell his Innocency but the Butler forgat him left Joseph lying in the Dungeon that Joseph might wholly despaire of humane meanes and flie to God and when he doth that and despaires of all humane meanes and barely relyeth on God then must even that meanes in which Joseph had hoped and yet also had long despaired of any helpe from it break forth againe and stand him in stead 18. By this a childe of God should learne that all which he prayeth to God for that it should stand him in stead by Man that he should not set his hope upon Man
it were sinne which all of them one and other understand as much of the Ground of sinne as the Pott doth of the Potter 26. When they should tell how sinne is sinne and how Man doth cause God to be Angry and in wrath then they have no other way to turne themselves to evade it but Images or conceits of Opinions which shutt up the Conscience in such Images and Conceits so that the Conscience is affraid of their Images and the Ground of sinne according to the seaven Properties of Nature how their fatt Kine are made leane and drie they know not 27. O ye Makers of Images how doth the Anger of God in the inward Ground of your owne Nature threaten you with the seaven barren Kine and Eares Joseph is out of Prison and declareth the Councell of God to Pharaoh 28. The time is even at hand wherein the figure of Pharaoh shall be brought to Effect your Images of false and wicked Magick shall be manifested to the whole world by Josephs Exposition of the Vision break off from the Images and pray to God that he would give you the understanding of Pharaohs visions and then you may be partakers of the seaven good Kine and Eares within you 29. If not then must all your Images of false and wicked Magick be turned into such Barren Kine and Eares as they are indeed for the most part already in the inward ground and outwardly at present are devouring and alwayes devoure the Good times and yeares for they have almost quite devoured and swallowed up into the Abysse all Love Faith Truth Righteousnesse Humility and feare of God and at present also they devoure all outward food and sustenance they have devoured the Silver and there is nothing left but meager and base Copper and yet they are so hungry and greedy that they lye gnawing at the Copper as a Dog at a hard Bone and would faine have more to devour and yet there is no more for them 30. Therefore they are so hungry that they themselves worry and devour one another for hunger and bring their Land and Country into dearth and famine But heereby they are made Bondslaves to the Anger of God in the seaven properties of Nature as the whole Land of Aegypt was made King Pharaohs owne in the Deare time of Joseph 31. This Anger of God will heereafter give you seede that you must sow Images and Idolls and devour them againe your selves as you have cleerly done for a long time and must be its boneslave servants as Aegypt was to Pharaoh 32. Let this be told thee O Aegypt of Christendome by Josephs interpretation in the Spirit of Wonder of the sixt Number of the Seales it concernes thee awake and behold the great famine of body and soule is at hand or else thou must be famished 33. Thou standest at present in no other * * * Or Resemblance figure in the sight of God but that of the seaven ill-favoured hungry withered leane Kine and Eares the Blessing of God in Body and Soule is departed from thee that now thou huntest after Good things and temporall sustenance and yet art not satisfied with it and the more that thou dost hunger and suck upon bones thou wilt be still the more hungry till thou hast devoured all thy good Kine in Conscience both in Body and Soule as also Land and People and thy forme and feature is so ill-favoured that the Princes of the inward and the outward Heaven cannot endure to behold thee but helpe to judge thee to the damnation of Death sayth the Spirit of Wonders in Josephs interpretation 34. Behold thy selfe now aright art thou not thus ill-favoured and hungry consider all thy †††Powers vertues and abilities faculties thou art raving blinde with great hunger for thou hast swallowed that up into the Abysse which should blesse thee and make thee happy and set up the Hypocrisie of thy Idoll Ministers in stead thereof Righteousness Truth Love Faith Humility Chastity the feare of God were thy Blessing by which thou wouldest become fatt againe but thou hast swallowed up all these properties and sett thine Idolls in their stead and covered them with Christs purple Mantle and now the Evill hungry forme feature and properties of a Devourer are awakened in thee 35. The first devouring Property Covered with Christs Mantle is Pride viz. a Desire of Selfe-Might under the lowly humble Mantle of Christ resolving to be potent and splendid as Lucifer under his black Hood who yet alwayes supposeth he is the most potent when yet in the presence of God he is but a Lord in Phantasie 36. The second property of thy hunger Covered with Christs Mantle is Covetousnesse viz. the Devourer who devoureth himselfe and getteth from others their sweate and flesh from their bones and devoureth it and yet hath nothing but alwayes lyeth like Poyson sucking out it selfe this hath devoured all Truth Righteousnesse Patience Love Hope Faith and the feare of God and yet is but a meere hunger at present it hath eaten all Silver from the Copper and yet looketh as if it had devoured nothing for nothing is to be seene in it but that it is hungryer then before it hath devoured all good times into it selfe and still alwayes devoureth all provisions which God of his Grace bestoweth and yet is every day hungryer with devouring and though he could devoure Heaven he would devoure Hell also and yet remaineth a meere hunger still 37. The Third property of this Hunger Covered with Christs Mantle is Envy viz. the sonne of Covetousnesse and Pride is his Grand-father this stingeth and pricketh and rageth in the hunger as poyson in the flesh it stingeth in words and works and poysoneth all it lyeth and cheateth and is never quiet the more greedy Covetousness is to devoure the greater is this its sonne Envy it will possesse all alone to it selfe and yet hath no place of rest either in Heaven this world or Hell It can remaine neither in Heaven nor in Hell it standeth onely in the hunger of Covetousnesse and is the life of Covetousnesse 38. The Fourth property of Hunger Covered under Christs Mantle is Anger which is the sonne of Envy and Covetousness is its Grand-father what Envy cannot sting to death that will Anger strike and fell to death It is so evill and wicked that it breaks and shatters the Bones to pieces It alwayes thirsteth after Murther onely that its Father and Grand-father viz. Covetousnesse Envy and Pride may have roome enough it destroyeth body and soule in their kinde of fattnes and wasteth Country and Citie and is further so wicked that it would destroy Heaven and Hell and yet hath no where any rest 39. These are the foure Elements of Hunger which devoure and swallow up the seaven fatt Kine and Eares of Pharaoh and yet are as they were before and at present Joseph hath seene and manifested them in Pharaohs Dreame so that they are become
manifest in the World and are set before the Eyes of the Watchmen who sit in Councell for Judgement what is to be done more with these dry ill-favoured Kine for God hath given them the seaven fatt Kine of the Manifestation of his Grace but they devoure all and yet are so very hungry that Hell dwelleth in their foure Elements and the Kingdome of the Devill * * * Consisteth in that wch their posture condition or qualitie doth represent and expresse standeth in their figure 40. O Aegypt of Christendome thou hopest for Good and yet desirest onely to worke wickednesse No Good shall come to thee except thou dyest from this Hunger thou wilt burst thy selfe asunder in this Hunger whence shall good be interpreted to thee by Joseph when thou thus hungerest the more Nature generateth in thee such a thing as thy hunger and desire is thou oughtest to hope for nothing except thou convertest and puttest on Josephs New Garment and then the Lord will give thee his Spirit so that thou wilt see and understand thy Images and put them away and stand with Joseph before the Face of God as Joseph before the Face of Pharaoh and wilt be able to see and interpret the Wonders of God 41. And then the Lord will set thee with Joseph over the Kingdome of his Mysteries that thou wilt rightly understand the Magick ground of Faith and wilt search no more in the Images of the outward Naturall Magick as thou hast done for a long time but thou wilt see the inward Ground and with Joseph rule over Aegypt that is over the Mysteries and wilt therein prayse the Lord and draw in his fountaine and drinke water of Life 42. For †††Rom. 10.8 Deut. 30.14 the Word which thou shalt now learne and understand is nigh thee namely in thy Mouth and heart thou art Gods formed Word thou must learne to reade thy owne Booke which is thy selfe and then thou wilt be free from all Images and thou seest the Place of which it is sayd * * * Gen. 28.16 The Lord is heere and then thou wilt attaine the Life of power and vertue againe and become fatt and put away the Mantle of Christ and say Heere is the Man that will walke in the footsteps of Christ and will follow and imitate him and be like and ‖ ‖ ‖ Phil. 3.10 Conformable to him in his Life and Image 43. This whole Historie of the Dreames of Pharaoh are an Image whereby the Spirit under an outward Action pourtrayeth and Typifieth the humane Ground how Good God Created him and set him in his fattnes and how he is thus destroyed by Sathans Envy and Poyson and changed into so ill-favoured an Image 44. But in Joseph the Spirit representeth a figure shewing how a Man must againe spring up through the New Birth out of this Poyson and how he should be set before God againe and how God giveth him his Spirit and maketh him Ruler in his House how he shall gather in heavenly fruits in Faith and a good Conscience against the time of Temptation when the Dearth or Famine viz. Gods Anger sifteth the soule 45. In which sifting then that fruit which is for foode which stands by the soule in Repentance and in which its little Pearle-Plant with its branches groweth it takes along and beareth good fruit 46. Those fruits are then Josephs interpretation as he declared Gods Counsell and taught it to Pharaoh so the New Birth bringeth forth such good fruit and doctrine which makes knowne the way of God to Mankinde and standeth hefore him with wisdome as Joseph before Pharaoh And this we see in Josephs Councill after he had interpreted his Dreame he sayd to Pharaoh * * * Gen. 41.33 to the 36. Let the King looke out for a wise and prudent Man who may build Granaries for Pharaoh where provâ—sion may be layd up that Men may have Necessary sustenance in the Famine which the Spirit secretly represents in the †††Or Condition of such a Man the Man Christ or a Christian Man figure of Man that a Man should looke out for ‖ ‖ ‖ Exod. 18.21 Wise Men fearing God which should help to gather in the Divine Treasury and provision with wisdome and understanding with Doctrine life and prayer that thereby the Divine Treasure and provision might be gathered in 47. And then when the time of triall sifting and hunger cometh that Gods Anger might be thereby kept back and prevented and not so suddenly make both body and soule Land and people leane and devour them but that there may be something for Provision Concerning which God sayth he will doe well to them that feare God unto a * * * 1000 Generations Exod. 20.6 Thousand Generations and this Provion shall continue to a Thousand Generations 48. And Moses sayth further †††Gen. 41.37 38 39 40 41 42 43 44 45. This saying of Joseph pleased Pharaoh and all his servants well and Pharaoh sayd to his servants how can wee finde such a Man in whom the Spirit of God is and sayd to Joseph seeing God hath made all this knowne to thee there is none so understanding and wise as thou thou shalt be over my house and all my People shall be obedient to thy Word onely in the Regall Throne I will be higher then thee And further Pharaoh sayd to Joseph behold I have set thee over the whole Land of Aegypt and tooke his Ring off his owne hand and gave it to Joseph into his hand and cloathed him with white silke Garments and hung a Golden Chaine upon his Neck and caused him to goe in his second Chariot and caused it to be proclaimed before him this is the father of the Land and set him over the whole Land of Aegypt and Pharaoh sayd to Joseph I am Pharaoh and without thy will shall no Man stirre his hand or his foote in the whole Land of Aegypt and he called him his secret Councell and gave him a wife named Asnath the Daughter of Potiphar Priest of ON 49. This now is the Most excellent figure in the whole Bible that there is no where the like to it of any Man and he standeth in the figure of an approved tryed Christian who hath out-stood all tryalls whom the Spirit of Christ hath lead with himselfe quite through his sufferings Death Hell Prison and Misery as the Onely God viz. the Great King set him before him and tryed his wisdome which he had received in the processe or imitation of Christ when he received him with Joy and giveth this Testimony of him there is none so wise as thou who would so hiddenly introduce his Life in Patience through Death and Hell to God as thou 50. And as God giveth him full power over his Kingdome and in his Love maketh him his helper and assistant as a Councell of a King helpeth and assisteth a King to governe his
when it seeth the Divine Gifts in it selfe whereby it looseth the right of its selfehood I am bereaved of my might and strength Joseph viz. the inward ground of the Kingdome of Heaven which I had in Paradise that is no more and so will also these Gifts of my Power and authority viz. my children that is the properties of my Nature be taken away it all goeth against mee I must suffer my selfe to be bereaved 43. * * * Gen. 42.37 But Reuben sayd to his Father If I bring not Benjamin to thee againe then slay my †††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
soule might thus move it selfe in all the Three Principles and stirre up the most inward ground viz. Josephs Brother viz. the incorporated Gate of Grace together with all outward Essences or faculties of the outward soule and bring them along into the work of Repentance into the presence of the right Joseph or Jesus 10. For the fiery Soule is threatned by Joseph that is by Jesus that if in its drawing neere it bring not along with it the most inward ground viz. the brother of Joseph or Christ which in its Manifestation becometh the Temple of Christ then shall its Band of Gods Anger not be loosed its brother Simeon shall remaine in Prison till it also stirre up and bring with it Josephs Brother viz. the most inward Ground 11. Neither shall its Sack be filled with * * * Rev. 2.17 Heavenly Manna for its food that is its Faiths desire shall remaine hungry and Empty and not be filled with divine power and vertue unlesse it bring the Temple of Christ viz. the right Sack with it whereinto the heavenly Joseph filleth his Food 12. This now in the Text stands in a figure shewing how the Old Adamicall Man viz. the Old Jacob thinketh it to be very hard that he should let all the powers of his Life be carried along into Aegypt that is into Repentance into the presence of Joseph or Jesus especially when he seeth that he must breake his will and part with all temporall things for it as Old Jacob must part with all his children for this foode 13. It went hard with him and yet the famine and hunger did so presse upon him that in the end he must yeeld and be willing that all his sonnes should goe into Aegypt and his youngest sonne went along and he was alone as one who had no children so wholly must the Outward Nature leave whatsoever it hath or is in it selfe as having no more power and ability as to Earthly things and give up the selfehood of its inward soule which standeth in the Drawing of God that the inward soule may take the outward soules will along with it into Conversion and then the Old Jacob that is the Old earthly Adamicall Body remaineth alone in its house of Sorrow and knoweth not now what will become of it when its Spirit must goe along into conversion then thinketh the Earthly Lucifer in it viz. the fleshly desire heereby thou wilt loose temporall honour and good things and be the foole of the world this will not serve thy turne and Lust. 14. But the Great Famine viz. Sinne presseth the poore life in all the Three Principles that it must make ready and goe into Aegypt that is into Repentance and seeke divine foode and pray for it and desire it from the true householder Joseph or JESUS and in such Prayer and desire fall on his face of great humility before Joseph or Jesus and desire foode of him 15. But that Jacobs sonnes must goe twice into Egypt for Corne and at the first time receive Corne Enough and yet they came into danger thereby * * * Were kept in pawne or Custody and were kept as a pledge hath inwardly this figure when Man at first turneth into repentance then first the terrible figure or aspect of his sinnes standeth before him for they rouse him up and the Conscience standeth in the Anger of God 16. As the Brethren of Joseph stood the first time before Joseph when he held them for Spies so also Man standeth before God as a Spie of Divine Grace for he thinketh he will this once enter into Repentance that his old sinnes may be forgiven him but he hath not yet so strongly tamed his will that the will should think all dayes of its life while the body lasteth to remaine in such begun Repentance but it thinketh onely for once thus to destroy Sinne in the Conscience and to drowne the old sinnes in Repentance and Sorrow 17. And it cometh also to that passe that his Conscience though perhaps at first it be terrified is in the End appeased and divine foode is given to him from the heavenly Joseph into the Sack of his desire so that the Anger of God letteth him goe But the Anger of God in his righteousnesse taketh a ‖ ‖ ‖ Or Pawne Pledge from the Conscience and keepeth it to see whether Man would continue to rest satisfied with this burthen of food if not then the Anger of God hath its first right in soule and body 18. As it happeneth to us poore Men that wee very slightly and lavishly spend the first foode which the heavenly Joseph giveth us in Repentance and come againe with great hunger want and misery of Conscience and must come to be poore againe and even therefore because we did not the first time bring along with us our Benjamin viz. the most inward Ground in that our will was not quite broken and that wee suppose wee shall continue till our End in Repentance and divine Resignation But if it were done in the first Repentance then could not Gods righteousnesse in the Anger take any pledge but must leave us quite free 19. This figure now that Jacobs children must goe downe into Egypt for foode twice and at the second time Joseph was first manifested unto them and the third time they tooke along with them their wives and children and all that they had together with their father prefigureth that when Man through sinne hath spent and consumed the first divine food that he must hunger againe and be in want in his Conscience so that his conscience presseth him complaineth as a hungry Belly complaineth for food then he thinketh on the first repentance againe how Grace happened to him before 20. But his most inward Ground viz. the Band of Gods Anger complaineth against him condemneth him that he did not preserve Grace it blameth him for an unfaithfull perjured Man who hath tasted Gods Grace and how it was bestowed on him of meere Mercy and that he hath for the Lusts sake of the flesh spoyled and lost all againe and then he standeth as one that is not worthy of any thing so much as to look up to Heaven or that the Earth should beare him that he hath for such base Lusts sake of the flesh squandred so precious a thing againe and thinketh yet with the poore Publican and sinner and with the lost sonne the keeper of swine he will turne againe and come to the salvation of God and then first it is in right true Earnest and then goeth Jacobs sonnes all one and other the second time into Egypt into Repentance to buy heavenly Corne and then must the Old Adamicall Jacob viz. the Body stay at home in Calamity 21. In this Earnest it is that Benjamin viz. the inward Ground is first taken along and now the first will is broken and goeth no more in and with such a purpose as at the first time and they come
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
Love then he set Shepheards in it or else meane poore despised and unesteemed people see Abel Seth Enoch Noah Abraham Isaac Jacob Joseph Moses David also the Prophets and Apostles and all Holy Men or Saints through whom God once manifested himselfe and then thou wilt see that no highnes availeth any thing before him that is but a Glasse of wonders in evill and good also a sport of Gods Love and Anger a premodeling or representation of the Angelicall Dominions in Light and Darknes in Heaven and Hell CHAP. LXXIV How Jacob was set before Pharaoh with the five youngest brothers of Joseph and Jacob blessed Pharaoh also how Joseph bought all the Land of Egypt for Pharaohs owne What is heereby to be understood Vpon the 47 Chapter of Genesis MOses sayth * * * Gen. XLVII 1 2 3 4 5 6. Then came Joseph and told Pharaoh and sayd My father and my brother with their small and great Cattle and all that they have are come to mee out of the Land of Canaan and behold they are in the Land of Goshen and he tooke five of his youngest brethren and sett them before Pharaoh then sayd Pharaoh to his brethren What is your employment and trade and they answered thy servants are heardsmen wee and our Father and sayd further to Pharaoh wee are come to dwell by you in the Land for thy servants have not pasture for their Cattle the famine doth so hard presse the Land of Canaan now therefore let thy Servants dwell in the Land of Goshen and Pharaoh sayd to Joseph is this thy Father and are these thy Brethren who are come to thee the Land of Egypt standeth open for thee let them dwell in the best place of the Land let them dwell in the Land of Goshen and if thou knowest any among them that are fit and expert set them over my Beasts and Cattle The inward Figure standeth thus 2. When Christ manifesteth his brethren and the Old Father Adam in the power and vertue of God that they are with all their substance come to him and have wholly given up themselves to him then he taketh five of the youngest brethren in the properties of life and setteth them before God that is he taketh the five Senses of Man which alwayes are and continue to be the youngest in the Lifes property for they are continually generated anew and setteth these with the power and vertue of their Life before God 3. For these are they that shall be Gods Ministers and Servants in the Love to these Christ giveth in his Councell and sayth when ye come before the Face of God so that the Spirit of God in you proceedeth upon you and proveth and sifteth what your office and work is in the presence of God then humble your selves and say in the presence of God thy servants are but heardsmen and are come to thee in the famine of Misery in our great Hunger to dwell neere thee in the Land of God for in our owne powers and vertues in the Adamicall Kingdome of Nature wee have not pasture and foode for the poore miserable Life therefore now O Lord suffer thy servants to dwell in the Land of Goshen viz. in thy Courts that wee may eate of the dew of Heaven and live to thee and serve thee in our Office 4. Then sayth the Eternall Father to Christ viz. to his Steward behold is that thy Father Adam and are these thy brethren according to the humanity which are come to thee the Land of Egypt standeth open for thee that is the Kingdome of heaven together with the Kingdome of Nature standeth open to thee thou art my Steward in the Kingdome of Grace and also in the Kingdome of the Nature of the humane Property let them dwell in the best place in the Kingdome of Grace and in the Kingdome of Nature and if thou seest that there are Men among them fit for it set them over my Cattle that is those among them that are fit and expert make them Officers in the Kingdome of Nature that they may rule over my Creatures that is set them in the Apostolick Office that they may feede my flock whom thou leadest inwardly in them with thy Staffe or Crooke let them be * * * Note the true Ministers Pastours and Teachers in the Church of Christ Jure Divino who they are outwardly Shephheards and leade and governe the properties of Nature viz. my sheepe or Beasts 5. All Spirituall Shepheards in this world doe sit in the Office of the Father as also the worldly Shepheards which are instituted onely by Christ through whom Christ himselfe inwardly ruleth and governeth and they are all of them Gods Officers 6. But whosoever are instituted in an Office without the †††Or Arch-Bishop chiefe Shepheard Christ they all of them are but in the Land of Canaan in the famine of Gods Anger and are but devouring Wolves both one and other be they spirituall or worldly Officers be they noble or ignoble Prince or Protector or Guardian Priest or Sexton one as well as another All that ruleth in an Office without Gods Spirit that ruleth of selfe and to the Judgement of God he that thinketh not in his Office to serve God and to manage his Office as a Shepheard of God he is a Minister and Servant of Lucifer and serveth him 7. Moses sayth further * * * Gen. 47.7 Also Joseph brought his father Jacob and presented him before Pharaoh and Jacob blessed Pharaoh that is Christ set also the Adamicall Image before God not onely the five Senses but the whole Man and he blesseth God that is he thanketh God and bringeth him fruit to the praise of God as a Blessing then sayth God in his acting and working * * * Vers. 8 9 10 How old art thou and he answereth one hundred and thirty yeeres is the time of my Pilgrimage few and evill are my dayes in the time of my life and they reach not to the time of my fathers in their Pilgrimage so Jacob blessed Pharaoh and went forth from him 8. Thus the Adamicall Man acknowledgeth and confesseth before God his evill time in the earthly desire and sayth it is but a Pilgrimage viz. a continuall wandering and anxiety in continuall cares and disquietnes whereby Man worketh and effecteth Gods wonders 9. And Moses sayth further * * * Gen. 47.13 14 15 16 17. There was no bread in all the Land for the Famine was very sore and hard so that the Land of Egypt and Canaan were famished by reason of the Famine and Joseph gathered all the Money that was found in Egypt and Canaan for the Corne that they bought and he put all the Money in the house of Pharaoh Now when the Money in Egypt and Canaan was brought all Egypt came to Joseph and sayd Give us Bread wherefore must wee dye in thy presence being without Money And Joseph sayd fetch mee your Beasts and Cattle
bloud for the buyer entered with his Money of Grace into this faded Image and tooke it to himselfe and set the soule therein for a High-Priest and Teacher 32. And this Image now was the Priests fields which he bought not for it was Gods before-hand God only set his High Priest Christ therein that he should therein feede and teach the poore soule that it should not eate of the vanity and fully darken and bring to nothing this Image againe 33. And this is also the same in the figure of Joseph in that he bought not the Priests fields and so is the figure concerning Moses and the Levites that they kept their fields and Ground and yet possessed them as Tenants all which denoteth the inward Man of the heavenly worlds substance which is Gods Ground wherein God soweth his word of Grace viz. Christs Spirit which Ground or Substance belongeth onely to the High Priest Christ for a possession and not to the Creaturely Life but the Creaturely Life receiveth power and vertue from it it hath it indeed in it selfe but it is not one and the same thing with Nature as the Light and the painfull source of the fire is not one and the same thing 34. This figure of Joseph in that he bought the Egyptians to be Pharaohs proper owne and made them his owne servants signifieth nothing else but that Christ should buy us from the Anger of God in the famine of our destruction through his Grace to be his obliged servants through his bloud and death and would give us his word for seede that wee might sow his purchased * * * Or possessions Goods viz. our Naturall Life therewith 35. And for this Cause now should wee give him againe the fift part of this fruit viz. the Birth of Love the fift propertie of Life for in the fift propertie standeth Faith and that his children should give to him againe and this he gathereth into his fathers Barnes for an Eternall prayse and to the divine Manifestation of his wonders 36. But that Earthly Men have made such †††Or Bondslavery Bondage and keepe one another for Bondslaves and vex torment and misuse one another therein and squeeze out their sweat for their pomp pride this is an Image of the Anger of God which ‖ ‖ ‖ Imageth or modelleth it selfe representeth it selfe also according to the heavenly Figure 37. For every thing must ‖ ‖ ‖ Imageth or modelleth it selfe fashion it selfe according to the Ordinance or appointment of the Word of God whether a thing ‖ ‖ ‖ Imageth or modelleth it selfe fashion it selfe in Evill viz. in Gods anger according to the property of Hell or in Good in Heaven in the Kingdome of Christ for with the Holy Psa. 18.25 26. the Word is Holy and with the perverse and froward it is manifest in Gods wrath as the People is such is their God also sayth the Scripture 38. Earthly Men represent the Image in the anger of God in that they vex torment squeeze and plague them with * * * Bondslavery Bondage and hold it for just and right and it is right in the wrath of Nature in Gods anger and it is a figure of Hell and it is also a figure of the Kingdome of Christ in the heavenly * * * Bondslavery Bondage For all whatsoever the Earthly Man doth with paine and torment that doth Christ in his Kingdome with his children in Joy Love humility and power 39. The Earthly Man taketh away his brothers Labour also his will and desires his sweate and Trade profession and sustenance Christ also taketh away his childrens evill will desires also their labour working in God when with great paine and anguish they presse thereinto these labours Christ taketh all from them and gathereth them into his Chists of Treasure and searcheth through and through his childrens body and soule to see whether there be yet a little Sparkle that can and will administer to him and work for him that he driveth and necessitateth into the Divine Ministration of Gods Court viz. into the vineyard of Christ. 40. He often also withdraweth the foode of Grace and letteth them afterward hunger and lament for it and letteth them sit in misery and afflicteth them so that they must work in great anguish in lamentation feare and trembling before him in Divine Labour for the old Adams Asse is unwilling and untoward to labour in that which is divine 41. And therefore it is often compelled so that the punishment and threatning is alwayes behinde it where Christs Spirit in the Conscience threatneth it with Hell and the Anger of God as also the Earthly Lords upon Earth doe with their Subjects which stand indeed in the figure of Christ but the Office is altogether unlike 42. Christ gathereth in for his father by the works of his children much heavenly fruit which Man will obtaine againe and enjoy the same for Ever but a worldly Lord gathereth in by the labour and sweat of the poore only Money and Goods into his Chists to his owne honour which labour the poore Man can no more enjoy in this world but Christ is his wages in that he must serve the figure of Gods anger heere in Misery 43. But in the End when the Earthly Offices shall be also gathered into their Barnes into the Treasure Chists of their hearts for whom they have served and ministred then there will be unlike and different reservatories many will have very much gathered into the Kingdome of Gods anger and from that will his foode be given to him againe in Eternity viz. the Curse of the oppressed also the affliction feare paine and molestation of the poore which they have heere with their agitation wrought by the inferiours that will be given them for foode also after this time to Eternity for * * * Gal. 6.7 what any soweth heere that they will finde in Barnes in the Eternall Life 44. All Offices of this world are Gods and all Officers from the Emperour to the least and meanest are Gods Officers but they serve him much unlike and differently one serveth him in Love as a Minister of Christ and the other serveth him in his anger as a Minister of Hell 45. All that seeke their owne in these Offices and not regard God and his Ordinance and so serve Man therein they serve the anger of God and gather up into Hell 46. For all the Treasure of Princes and Potentates should be gathered in for the Common profit of brethren and for the supporting of Good Orders and Offices also of the miserable and impotent even as an * * * Or housholder Inn-keeper laboureth worketh with those that are under him and draweth the profit to himselfe and yet therewith he provideth for feedeth and nourisheth all his servants Ministers and assistants and the over-plus he useth for common necessaries of himselfe his wife and children and
signifie that the soule and the spirit shall in Christ enjoy like Graces and Gifts onely the power he gave to the New Regeneration out of the faded heavenly Image that the soule should through the power of the New Regeneration work and flourish spread forth and be great therewith that is that the soulish-Tree with its branches should grow out of this blessing 18. In the words of this blessing there is this understanding or meaning viz. The Incorporated ground of grace in the power and vertue of the Word spake forth the power and comprised in Jacob his body soule and Spirit in One and thereby spake it selfe forth upon the children of Joseph God before whom my fathers Abraham and Isaack have walked that is through the wills and desires which my fathers have inclined to God with which they have walked before God also through the power of God who hath susteined mee my life long even unto this day also the Angell who hath delivered mee from all Evill blesse these Ladds that is he blesseth them through the divine and humane power through the Angell of the great Councell in Christ Jesus which Angell hath delivered Men from all Evill that they should according to these Names be called children of the Covenant and in this power encrease and grow great 19. But when Joseph saw that his father layd his right hand upon Ephraims head it pleased him not well and he layd hold on his fathers hand Gen. 48.17 that he should turne it from Ephrams head upon Manassehs head and sayd to him not so my father this is the first borne lay thy right hand upon his head but his father refused and sayd I know it well my sonne I know it well this shall also be a people and be great but his younger Brother shall be greater then he and his seede shall be a multitude of people 20. By the outward figure the Spirit pointeth at their Offsprings which Stock or Tribe should excell the other in greatnes and Might but by the Inward figure of Mans conversion and New Birth it pointeth at the inward Ground signifying how the inward and youngest ground of the incorporated Grace in Christ would be greater then the ground of the first Created Adamicall Man 21. But that Joseph disliked it and would not willingly that the youngest should be preferred before the Eldest in the figure it signifieth this Joseph stood in the figure of the New Regeneration signifying how the inward ground viz. the Eternall Speaking Word in the humanity of Christ should turne it selfe forth through our soule and take away the power of selfe-will from the soule and that the Creaturely soule would not that it should loose its power it would not willingly dye to its own will but keepe its first Naturall right 22. As wee see in Christs humanity viz. in the humane Soule when it was to dye to selfe and yeeld up its Naturall right * * * Mat. 26.36 Luk. 22.39 Then sayd Christ on the Mount of Olives father if it be possible that is the humane soule in him from the Fathers property in the Word sayd Father if it be possiblle let this Cup passe from mee but if it be not possible and that I must drinke it thy will be done as Joseph heere in this figure was loath to come to it and would not willingly that the last should be preferred before the first 23. The Text sayth it pleased him not well the Naturall Man is not well pleased to give up his naturall right and let the Kingdome of humility reigne in him he would rather be Lord himselfe but his owne will hath squandred that away so that he is set behinde for it is not possible that he should become the childe of God unlesse he drinke the Cup whereby he dyeth to his owne naturall will Therefore sayth Christ Father thy will be done and not my Naturall Adamicall humane will but let Gods will in my inward ground be done and not my Adamicall soules will It shall and must be resigned into God the first naturall right must goe backward behinde and Christ forward else there is no salvation 24. In this Type and Image the Spirit of God sporteth with the children of the Saints signifying how the new incorporated Kingdome of Grace would spread it selfe forth aloft and how the Kingdome of Nature should be set back behinde for if Christ arise and be borne in Man then must Adam be Servant and Minister 25. And it declareth besides that the Kingdome of Nature would also be great but the Kingdome of Grace yet greater of which wee have a similitude in a great Tree of many branches which through Nature generateth many twiggs and Branches and wherein Nature is powerfull but the vertue and power of the Sun is much more powerfull for if this doth not co-operate then the Tree cannot grow nor beare any fruit and wee clearly see thereby that the vertue and power of the Sun must gett aloft if the Tree grow and its fruit come to be ripe and profitable so also is it in Man 26. Man is Nature and Nature begetteth him that he may come into the formes and Conditions of the Creatures but the understanding must come forth in him which governeth and taketh care of Nature Nature willeth indeed that its desire be fullfilled but the understanding ruleth over Nature 27. But now Nature is sooner and Earlyar then the understanding Nature goeth formost but when the understanding cometh then it must follow behinde thus it is to be understood also in this figure of Jacob and Joseph concerning the New Regeneration that when the divine understanding shall againe be manifested in Man then shall Nature follow behinde 28. * * * Gen 48.20 Thus he blessed them that day and sayd Hee that will blesse any in Israell let him say God set thee as Ephraim and Manasseh In this Text what the Spirit declareth in this figure is as cleare as the Sunne for Ephraim and Manasseh were re-inoculated back into the Root of Jacob that is into the Covenant of Grace which God had manifested in him and were transplanted with the Birth of the Naturall right when the youngest was preferred before the Eldest thus also should all blessing and wishing be among the children of God that God would set them back from the Evill Adamicall will of selfe and set them into the Paradisicall Covenant againe and make them grow therein and bring forth the Kingdome of Grace in them and set it above the Kingdome of Nature of the first Adamicall Birth when this is done in Man then he is a childe of God againe in Christ and standeth in the blessing of God 29. Courteous Rabbies and Masters of * * * Literature Criticismes upon every letter learne I pray to understand the figures of the Old and New Testament and dispute not about the outward shell of words looke upon the chiefe Ground why the Spirit of God
in the Covenant Speaketh forth the humane Nature of Adam viz. the first power of the first seede to a re-propagation as indeed Reuben also was the first power of Jacob and signifieth that the Naturall first Adamicall Man should be the chiefest in Gods Sacrifice that is he should bring forth right fruit to him which might be to the praâ—se of God and in the vertue thereof encrease the heavenly Joy he should generate vertue to him and a re-expression through the implanted Word of God and that is called Sacrificing to God when the Creaturely humane Word which God formed into a Creature viz. the humane understanding Life re-expresseth Gods Word out of it selfe and formeth it selfe in Holy Images thoughts or Imaginations 6. Which formation is effected in the Generating of the heavenly Mercuriall Harmony viz. after that manner as when the implanted Word in Man imageth or frameth it selfe into a Song of Divine Joyfulnesse and sporteth in the holy pure Element before God in which †††Frameing Figuring or Imaging modelling or holy desire the holy wisdome of God Co-modelleth and becometh figured in Wonders whereby the Eternall One becometh formable and distinct viz. is knowne in different varieties this is called Sacrificing to God in that manner as twiggs and branches beare faire fruit to the Tree whereby the tree is knowne and Manifested to be Good thus also the Creaturely formed Word viz. Man should to the Eternal Speaking holy Word of God which Word is the Stock Generate or beare to the Stock Good fruit viz. the praise of God 7. This is as much as to say Adam was the chiefest in the Sacrifice for he was the first out-spoken or Expressed Word that God spake in his Image and was also the chiefest in the Kingdome or Government for to him belonged the Eternall Dominion he was created out of the Eternall in and to the Eternall he was the Image of God wherein the word of God according to Time and Eternitâ— was Imaged or framed 8. Therefore now the Spirit in the Covenant representeth this before him by the Stock of Israell out of which the new tree should spring out of the Old and pointeth at both the Adamicall and also the New Tree of Regeneration and speaketh further concerning the first power in Adam and Jacob viz. concerning the Kingdome of Nature of the first Image 9. Hee was unstable or fickle therein as water as wee experiment that in Adam and all naturall Men as Adam suddenly and unstablely therein departed from his Glory both from the Divine Kingdome and also from the sacrifice of God and Entered into selfe-will and forsooke Gods will and brought himselfe from the Divine †††Imaging or modelling formation into a Earthly formation with the desire and lust whence he became Beastiall and Evill 10. Whence now the Spirit in the Covenant sayth through Jacob thou shalt not be the chiefest that is the first Image shall not keepe the Government neither in the Dominion of the Kingdome viz. of the naturall power and authority nor in the sacrifice of God but the second Adam Christ out of Judah shall be hee and therefore because thou hast climed up upon thy fathers Couch and there hast defiled my Bed with thy climing up This Figure standeth thus 11. Adam had his fathers chast marriage-Bed in him when his Eve was yet un-made he was Man and Woman and yet neither of them but a true â—nd right marriage-Bed of God wherein Gods word in his Marriage in both Tinctures viz. of the fire and light worketh in power for he stood in the Image of God in which God wrought as in the holy Angells The propagation stood in one single Image as God is in one Eternall Substance so also was he who was out of that same Substance of all Substances created in one onely Image for the spermatick nature and kinde was in him the Verbum Fiat the word Fiat which had formed him into the Image of God wherein the selfe-Love lay viz. in the perpetuall Conjunction of both properties of the only Tincture viz. the power of the holy Magick fire and Light which is spirituall and the true Life 12. In this Image he was the chiefest in the Sacrifice and in the Kingdome for he could sacrifice to God both spiritually and Creaturally in that manner as a Tree without the interposition or supply from another doth it selfe bring forth its branches and fruit and thrusteth forth from it selfe the faire blossomes in a lovely smell and vertue with faire Colours according to its kinde and that as Gods Word had ejected and generated it out of it selfe all this power lay also in him 13. But the selfe-will was unstable and fickle therein and brought it selfe into a Beastiall property into false and wicked lust and desire and climed with the Beastiall Lust and desire into this holy Marriage-Bed into which Lust Sathan brought it viz. the Ground of the dark world according to the Imaging or representation of Phansie as also the Devill with the holding forth of the monstrous beastiall propertie together with the subtilty and Wit of the Serpent viz. of the Ground of the first Principle so that the selfeâ—will plunged it selfe therein and was infected therewith and made its power of Imaging or thinking according to Soule and Body Monstrous whence the Beastiall Imagination in Adam awaked and began 14. And heere he climed up upon his fathers viz. upon Gods Marriage-Bed and defiled it with beastiall as also devillish false and wicked Imaginations which Lust he introduced into Gods Concubine viz. into the heavenly sperme or seede of the heavenly worlds Substance upon which Gods Spirit viz. the holy Word in this heavenly Substance departed from him that is the selfe-will of Man rent it selfe off from the Will of the Word and now it was unstable in the Devills poyson and lost the Kingdome and the Priesthood viz. the Princely Throne and was thereupon weake and blinde as to God and fell downe into sleepe and lay between God and the Kingdome of this world in impotency and weaknes 15. Now thus sayth Moses and God suffered or * * * Gen. 2.21 caused him to fall into a deepe sleepe and framed a †††Or woman wife out of him and brought her to him and gave him a beastiall Marriage-Bed for a heavenly where he may now Copulate in selfe-Lust which in the presence of heaven is but a defiled Marriage Bed but is borne withall under Gods Mercy in divine Patience seeing that the vessell of this Marriage-bed must consume rott and dye and Christ hath given in himselfe in this Marriage Bed into the Middle as a Mediatour and Redeemer from this monstrous Image which he will regenerate a new in himselfe 16. This powerfull Type or Image the Spirit of God also represents by Reuben who was Jacobs first vertue and power wherein the desire of Reuben also modelled it selfe in the Adamicall Image and went
back and lay with his fathers Concubine and in falshood and wickednes copulated with her as the free will of the soule in Adam copulated with Gods Concubine in him by false and wicked Lust and became a breaker of Wedlock to God as Reuben did 17. And for the sake of this hath Adam viz. the first power of the Naturall Man in all Men lost the Kingly Priesthood so that the Naturall Man in his owne power and vertue can no more offer sacrifice to God also he understandeth nothing more of Gods Word or Kingdome * * * 1 Cor. 2.14 It is foolishnes unto him and he cannot apprehend it any more for he standeth in a poysonous monstrous Image which in this Adamicall property cannot inherit the Kingdome of God and hath lost the Kingdome of God and is now but a figure or similitude of this World and of Hell a Monster instead of the Image of God and shall no more be the chiefe in the Sacrifice and Kingdome but Christ in the New birth in him hath attained the Kingdome in the sacrifice and Government 18. The Naturall Man viz. the first power and vertue must be Servant and lay off the Monstrous whorish Image and be new-borne againe the Soule through the Spirit of Christ and the Body through the putrefaction of the Earth from which at the End of the * * * Last Judgement Day Day he shall be severed and be formed againe into the Image of God II. III. The Testament of Simeon and Levi. 19. * * * Gen. 49.5 6 7. â—he brethren Simeon and Levi their swords are Murthering Weapons my soule come not into their Councill and my honour be not thou in their Churches Assemblies or Congregations for in their Anger they have slaine a Man and in their stubborne selfe-willednes they have destroyed Oxen Cursed be their Anger because it was so vehement and fierce and their Wrath because it was so raging I will divide them in Jacob and scatter them abroad in Israell 20. In this Testament the Spirit very wonderfully taketh the two brethren together and represents their figure accordingly which ought well to be observed as also the Spirit of Moses in the 34 th Chapter taketh them together where he sayth * * * Gen. 34.25 26 27.29 Simeon and Levi took their swords and went boysterously into the Citty and slew Sichem together with Hemor his father and all the Males that were in the whole Citty and tooke the Women and children captive and spoyled all which might indeed be the Action and Robbery of two stout young Men but the Spirit hath in that place as also in this its figure according as Jacob sayth Hee would tell them how it would goe with them in after times 21. In Reuben the Spirit representeth before the Adamicall corrupt Nature that the first vertue and power of Man squandred away Gods Priesthood and Kingdome viz. the Kingdome of Heaven and defiled Gods Marriage-Bed and made a Bed of whoredome thereof but now in this figure the Spirit of God representeth a powerfull figure signifying how the first power of Man would neverthelesse desire to keepe its Priesthood and Dominion and what kinde of Priests and Rulers would be in this world in the Kingdome of Selfe-Nature 22. For out of the Stock of Levi came the Priesthood under the Law and of this the Spirit heere speaketh and joyneth Simeon to him viz. the worldly Dominion and sayth of them both as of one Your swords are Murthering weapons my soule come thou not into their Councill and my honour be not thou in their Churches that is Gods Living Word which he calleth his Soule shall not be in the Dominion of this Earthly World viz. in Mans first Naturall Selfe-power his holy Word shall not be in their Councills and determinations wherein they seeke only temporall voluptuousnes and riches neither shall it be in their Churches and Priesthood because they doe but flatter with the Mouth for he sayth My honour be not thou in their Churches 23. But his Church is the true Image of God from the heavenly Worlds Substance which in their Murther by the introduced poyson of the Serpent faded in Adam and is borne againe in Christ but seeing they would only play the hypocrite before God in the Monster of the Serpent and had not the Church of God in them therefore sayth the Spirit My honour be not thou therein 24. For Gods honour together with Christ Jesus shall not come from the Naturall Adam but from God and his holy Word these should be the Holy Church of God in Man viz. the Image of the heavenly Worlds Substance which dyed in Adam and budded forth againe in Christ in this should Gods honour appeare as when Life buddeth forth through death this was Gods honour but the selfe Adamicall will which was a Murtherour and murthered the heavenly Image in him shall not have this honour this honour shall not appeare in his Murtherous Will 25. In this Image the figure standeth cleerly which is pourtrayed in the * * * Revel 17. Apocalyps of the Great Seaven headed Dragon upon which the Babylonish Whore rideth where the Dragon and Whore are prefigured as one Image and it is even the same with this of Simeon and Levi and it signifieth in the Adamicall Corrupt power in the Monstrous Image the Government of Nature in selfe will together with the Sectarian hypocriticall Priesthood 26. The seaven heads of the Beast are the * * * 7 properties seaven properties of Nature which are departed from the Temperature and have attained †††7 heads seaven heads viz. a seavenfold will whence the Life is come to be in Strife misery sicknes and Corruption and the Whore upon this Beast is the Soule which is defiled as a Whore and entereth before God with this Whores Image and playeth the hypocrite in his presence 27. But the Will of the seaven-headed Beast giveth its power and strength to the Whore viz. to the Soule so that the soule sticketh full of Murther Pride whorish Lust and selfe-honour and in this Church and Den of Murther Gods honour will not be 28. This Figure and Magick Exposition concerning Simeon and Levi prefigureth to us the spirituall and worldly Dominion first in every Man whereby he governeth himselfe both in spirituall and Naturall things and secondly the Management and authority of spirituall and worldly Offices both in the Church and worldly matters whatsoever ruleth therein in selfe Adamicall power without the New Regeneration that beareth this Image in it viz. the Murthering sword where Men Condemne and slay one another with words 29. All scurrilous slaunderous libellous bookes wherein Men reproach and kill one another with words for the sake of the Divine Gift and knowledge are the Murtherous swords of Simeon and Levi also all unrighteous Sentences of worldly Judgement are the same and Gods honour and will is not therein 30. The Spirit taketh
cometh his †††Or finest of flower fat Bread and he will act to please Kings when Zilpa Leahs Mayd-servant had borne Gad viz. the prepared subtile crafty alwayes ready at every suttle assault against the right Justice and Judgement of Dan then sayth Moses shee ‖ ‖ ‖ Gen. 30.12 13. bare Jacob the second sonne and then sayd Lea it is well with mee for the daughters will praise mee and call mee blessed and shee called him Asher and Jacob sayd in the Testament from Asher cometh his fatt Bread and he will live to please Kings heere Jacob viz. the Spirit in the Covenant compriseth these two brethren together in a figure for Gad hath the agility and Asher taketh his fat bread from the King and Lea sayth at his Birth the Daughters will praise mee and call mee blessed 30. Heere now standeth the figure but what explanation may this have Gad Ordereth his wayes with suttlety and Asher with flattery and hypocrisie among the Kings and Potentates in Authority and power whereby he attaineth prosperous fatt dayes of plenty pleasure and voluptuousnesse and such are every one that shall sit in Offices and as Judges and Magistrates they doe all to please their Lord and King that they may be reputed honoured applauded and rewarded by him and that they may have their fatt bread from him and the Spirit by these three sonnes signifieth powerfully what kinde of people would rule the world viz. by Dan the Serpent viz. selfe-will and by Gad suttlety treachery and undermining deceipt and by Asher false and wicked flattery and sychophatising hypocrisie who alwayes sitt in the Courts of Kings and serve them for their fatt bread and onely hunt after the applause and honour of Men. 31. Therefore sayth the Spirit from Asher cometh his fat Bread from whom cometh the fat Bread answer from the nimble suttle heads who make the cause of flatterers and hypocrites seeme right The flatterers sitt neere Kings and applaud him in his selfe-hood and say doe what thou wilt it is all good and right and when the King would faine have it in the appearance of right that it also may be applauded then cometh Gad with his nimble suttle perverted far fetched argumentative prerogative right and setteth the Kings owne selfe-will in the right of Nature so that it seemeth to be right to these Asher giveth the Kings fat bread thus they all Three live in the Serpent and so it biteth the horse in the heeles and they are all three the Mayd-servants children viz. Ministers and Servants of selfe-will 32. Dan is the manager of the †††Or supreme superiour Office Gad is his Councellour at Law in matters of Right Justice and Judgement such as the * * * Advocates Procters Pleaders and Attorneys Lawyers and Jurists are and Asher is the Nobility and Councellours of State these the Spirit hath foreseene in their Testament in these things which they would hereafter practise for the Testator sayth not ye shall be such but ye will be such and sheweth excellently what the Government on Earth in the selfe-will of the humane Nature would be X. The Testament of Naphtali 33. †††Gen. 49.21 Naphtali is a swift Hinde and giveth faire words Naphtali is the second sonne of Bilha Rachells Mayd-servant which shee bare after Dan and is a right brother of Dan These brethren of Naphtali are now among Kings Judges and denote the Earthly wisdome from the ‖ ‖ ‖ Or Configuration Constellation or Starres which with Eloquent faire speeches adorn the Office of Judicature so that Dan Gad Asher are called able wise understanding and learned Lords and Masters 34. But he also proceedeth only from the Strife between Rachell and Jacob for Rachell sayd when Bilha her mayd-servant bare him * * * Gen. 30.8 God hath decided between mee and my sister and I shall prevaile over her this signifieth in the figure that these wise and learned speeches of Naphtali in this Office of Judicature would be able to bow bend and turne about all Causes so that selfe-will would remaine still a Judge in all causes so that none would be able to object any thing in the least against these fower Rulers the sonnes of the Mayd-servants but they would have the Government in Israell and rule the world and prevaile over all Men. 35. But they are all fower the sonnes of the Mayd servants And Sarah sayd to Abraham thrust out the sonne of the Mayd servant for he shall not inherit with my sonne Isaack and God was pleased with it and commanded Abraham to doe it to signifie that these Offices shall not inherit nor possesse the Kingdome of Heaven but shall have an End when Christ the sonne of the free woman shall receive the Kingdome all these States and Governments shall be thrust out and he alone in his children and Members shall governe 36. Behold your selves in this Looking-Glasse ye politick cunning very wise and understanding World in thy suttle policy eloquence of speech favour might potency and honour and see where it is thou sittest and whom thou servest behold thy fatt bread also the applause from the King whom thou servest and what thou purposest designest and doest and how thou standest in thy figure before God the Kingdome of Christ thy Eloquence avayleth nothing in the presence of God thy prudence policy suttlety and cunning avayleth nothing if thou wilt not give right Counsell and say and doe according to Truth and perswade and informe thy superiour Lord and Master rightly then thou helpest to generate this Adder and Serpent in the Testament of Dan for thy superiour and thou thy selfe art that Adder and Serpent who biteth Judgement Justice and right in the Heele and therefore thou also shalt attaine the End wages and recompence of the Serpent in Hell-fire for it XI The Testament of Joseph 37. * * * Gen. 49.22 23 24 25 26. Joseph will spring forth Hee will spring as by a fountaine the sprouts or daughters passe on to the Government and although the Archers be angry and fight against him and persecute him yet his Bow holdeth strong and his Arme and hand in strength through the hand of the Mighty in Jacob from whom have proceeded the Shepheards and Stone in Israell thou art helped by thy fathers God and from the Almighty thou art blessed with blessings from heaven above and with blessings from the deepe that lieth beneath with blessings of the Breasts and Womb the blessings of thy father have prevailed more then the blessings of my Auncestours according to the desire of the lofty in the world and shall come upon the head of Joseph and upon the Crowne of his head that was seperate from his brethren 38. In this Testament of Joseph the Spirit in the Covenant represents the figure of a right divine Governour in whom the Spirit of God ruleth who is not the sonne of the Mayd
brother and yet the Spirit sayth of him he is a ravening Wolfe who in the morning would devour the prey In this Testament of Benjamin is couched the most hidden secret figure of the whole Scripture and yet in its Type in the unfolding in the Effect and work it is the most manifest and open figure which is cleere in the fullfilling so that Men may see it with bodily Eyes and yet in their Reason are quite blinde concerning it 49. This figure is fullfilled and yet is in action and shall be yet also further fullfilled it is very secret and yet as manifest as a Sunshiny Day and yet is not understood but it is knowne to the Magi and Wisemen who indeed have written much concerning it but it hath not been yet rightly explicated while the time of the Evening when Benjamins spoyle shall be divided was far off but now it is neere therefore wee shall offer somewhat concerning it and hint the sence and meaning for those of our society to consider of and yet remaine as it were dumb to the unwise seeing they sit in the dark and open their Jawes onely after the spoyle 50. The two Brethren Joseph and Benjamin are the Image or Type of Christendome and of a Christian Man which in their figure are twofold viz. the Adamicall Man in his Nature is signified by Benjamin and the New Man out of the Covenant in the Spirit of Christ is signified by Joseph and the figure representeth how Christ hath assumed the Adamicall Man and that this Man is halfe Adamicall and halfe heavenly and that entirely in one person which cannot be divided 51. So also in this Image or Type he prefigureth Christendome and how they would receive Christ and become Christians viz. that in them Christ and also the Evill Wolfe Adam would governe that is when they would receive the Faith they would be so ravenous raving and zealous as a Wolfe and would draw the Heathen to them with power and Compulsion and yet would devour them that is whosoever will not above all hold the same Opinion with them they would presently fall on to Condemne that other Opinion and persecute it with warres the sword as a raging Lyon or Wolfe biteth and devoureth thus in zeale they would devour round about them with Excommunication and the sword and that therefore not because they are zealous in the Spirit of Christ but from the Wolfe of the Evill Adam which would alwayes set it selfe in Spirituall and Worldly States and polities above the Spirit of Christ. 52. Thus their Zeale would be only from the devouring Wolfe Men being more zealous under the Name of Christ for temporall Goods fatt livings good dayes and worldly honour then for Love Truth and Salvation they will not be zealous in the power of Christs Love but in the power of the devouring Wolfe Also in the Zeale of their accustomed Exercises and Worship wherein yet they would but play the hypocrites before God they themselves would devoure one another as covetous greedy Wolves and so outwarldly the Wolfe would Governe But yet inwardly in the true children Christ would governe Outwardly Benjamin viz. the Naturall Adam which indeed is also a Christian but it is first after his Resurrection when he is quitt of the Wolfe and Inwardly Joseph who is hidden under the Wolfe 53. And now the Spirit of Jacob in the Covenant of God pointeth at the Time shewing how it would be viz. in the first time of Christianity they would be zealous hunger after God in the Spirit of Christ and yet must hide themselves from their Enemies as a Wolfe that Men hunt as an Enemie 54. But when they shall be great and possesse Kingdomes that is when Christs Name shall come under the power and authority of Dan so that Lawes and Ordinances shall be made out of pretence of Christian Liberty and its Orders and Exercises shall come under worldly authority and dominion then will this Christendom be a Wolfe which will no more judge and proceed in the Love of Christ but whosoever will not call all their Belly Orders good and right those they would devour with the sword of Excommunication with fire and * * * Racha vengeance and would raise warres for Christs Name and for their superstitions and compell the people with power to the acknowledgement of Christ and devoure round about them as a Wolfe and alwayes hunt after the spoyle and yet for the most part entend to get the Goods and authority of strange and forreigne people to themselves 55. Thus would Benjamin in the Morning viz. in his rising up devour the prey and towards the Evening he would againe divide this devoured spoyle that is towards the End of the world when Josephs Government will get aloft againe so that Christ shall be wholly manifest and that this Wolfe shall cease then will Benjamin viz. the holy true Christendom divide the spoyle of Christ wherewith Christ hath suppressed Death and Hell 56. This dividing or distribution of the spoyle shall come and is already come and yet is not though it is really in Truth and the whole world is blinde concerning it except the children of the Mystery The Time is and is not and yet truly is when this prey and spoyle of Christ and also the Wolfes prey shall through Josephs hand be given into Benjamins hand and be divided and distributed 57. O Babell let this be a Wonder to thee and yet no wonder neither for thou hast nothing and seest nothing at which thou canst wonder as a young plant groweth from a Seede and becometh a great Tree which bringeth forth much faire fruit so that a Man would wonder at the Graine or seede how so excellent a Tree and so much good fruit hath lyen hid in one only Graine or seede which men neither knew of nor saw before But because Men have knowledge and experience thereof that it is possible that a Tree should come out of one graine or seede Men wonder not at it yet Men see not how it comes to passe or where that great power and vertue was so also at present Men see the Graine or Seede of the Tree well enough but Reason contemneth that and beleeveth not that such a Tree lyeth therein whence such good fruit should come that thereby the Kingdome of Benjamin at the End of Time shall be called a dividing or distribution of the prey and spoyle 58. But Joseph must first be a Governour in Egypt and then Benjamin cometh to him and then Joseph giveth him five Garments of sumptuous apparell and five times more foode from his Table then the other when the famine famisheth the Land and the soule of Jacob hungereth then know that God will thereby draw Israell into Egypt viz. into Repentance and then is the time of visitation and Benjamin carrieth his spoyling sword in his mouth But Josephs countenance smiteth him so that he cometh into great Terrour and feare of
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
things passe in free will verse 21. Ch. 66. How knowing Nothing is better then willing for selfe verse 66. Ch. 71. Of the Divine willing and of the Humane willing verse 25. to the 36. Wisdome Ch. 1. What the Eternall Wisdome is verse 6. Ch. 29. How the Eternall Wisdome hath introduced it selfe into a formed visibility verse 1. to the 70. Ch. 41. A Speech to the Reason wise verse 42. c. Woman Ch. 19. Of the building or framing of the Woman verse 1. to the 27. Ch. 41. How the Woman is saved through bearing of children verse 29. c. Ch. 66. VVhat the Woman upon the Moone in the Revelations is verse 34 35. Word Ch. 2. Of the Word or Heart of God verse 1. to the 11. Ch. 2. Of the Outspoken Word verse 7. Ch. 28. What the Literall Word is verse 56 57. Ch. 36. How Man should try himselfe in the framing of his words verse 81. c. Ch. 40. VVhat Gods Word assumed verse 10. Ch. 56. Why our soule and the Word that became Man are compared together verse 23. c. Ch. 61. What the Word is verse 43 44. World Ch. 2. The whole world lyeth in a Clod of Earth verse 6. Ch. 2. Of the inward world verse 9. Ch. 2. How one world is in another verse 10. Ch. 4. Of the Three worlds verse 12. Ch. 17. That same world wherein Adam was before his Eve was must come againe verse 9. Ch. 29. VVhat the invisible spirituall world is verse 4 5. Ch. 31. How Sem Ham and Japhet are an Image of the Three worlds verse 10 11. Wrong Ch. 71. How Man doth a twofold wrong Z. Zebulun Ch. 77. The Testament of Zebulun and the figure thereof verse 3. to the 7. FINIS FOUR TABLES OF Divine Revelation Signifying What GOD in himself is without Nature and how considered in Nature according to the THREE PRINCIPLES ALSO What HEAVEN HELL WORLD TIME and ETERNITIE are Together with all Creatures visible and invisible and out of what all things had their Original Written in the German language by JACOB BEHM and Englished by H. B. LONDON Printed for H. Blunden and sold at the Castle in Corn-Hill 1654. TO THE READER With an Account of the following Tractate IT 'S no less common with men would seem wise than inconsistent with those that are really so to find a facile Faith for what they like and a sturdy Diffidence for what they dislike Like the twins of a byass'd Judgment the one savouring of Affection the other of Prejudice and both of Partiality That some Passages in the precedent Life will meet with such I make no question and therefore thought it not unnecessary to acquaint them with this Truth that what therein is related concerning our Author by the learned Gentleman that penn'd the Narrative was receiv'd not from uncertain wandring Reports but Authentick Information from the Tongues and Penns of those that during his life upon Earth were his familiar Associates Men consciencious both in Words and Deeds well knowing what strict account must be rendred of both And how sad an Account have they then to make whose Throats like open Sepulchers blast with their breath as far as their venome reaches the most eminent Gifts of God in men that bear his Image whereof did they know the danger it could not but make them tremble to consider how their poysoned Arrows will return and stick in their own Souls Yet have some not feared malitiously to defame this deep illuminated man of God A man whose Writings though not to us made Canonical by Miracles manifestly appear to have been the Dictates of God's Spirit and the Will of God the Rule of his whole life alwaies resigning himself as his own Pen testifies to the Divine Will to will and work nothing but according to the will of God Yet against the spirit of this pious man as if they feared an Ecclips of their Evening splendor by the Day-light of his writings have some especially among the Lamps of our Tabernacles spit forth their Venom in Aspersions so injuriously false and palpably absurd that neither Reason nor Religion Prudence or Piety could yield any motive thereunto only the Monster of their own frailty Thus doth the Prince of the Air blind men with self-love that though in others they abhor unrighteousness yet themselves can rashly proceed to sentence before they understood him yea some of them before they had read one Leaf in his Writings VVhereas others that have seriously studied him and with divine assistance understood much of him can justly as clearly evidence the true concordance of his writings with the word of God in Holy VVrit and their inconsistence with conceited Sects corrupt Doctrine both of our own and former Ages and all Heterodox Opinions whatsoever VVell may be said of him what an experienc'd Philosopher writeth of Paracelsus Cur praestantis viri famam omni laude dignissimi periclitari sinemus Scripta sua non nisi ad Dei Gloriam proximique emolumentum edentis lucrum utique ut calumniantur ex aliorum per scripta ipsius seductis incommodis nequaquam quaesitum ivit neque quod inimicii sius factitare solent ideo Medicinae dedit operam ut ex aegris salu arem faceret sed quicquid fecit bono animo fecit absque mercede quam nec accepit nec opus habuit artibus suis ipsi absque aliorum detrimento abundè sufficientibus Omnes prudentes veritatis amatores neminem ei unquam parem fuisse etiamnum credunt Quod vero ignorantium quorundam invidia contemtim habetur ipsi nihil derogat iâ—se enim manebit Paracelsus hi imperiti convitiatores suam tantum impudentiam prudentes c. 'T is true in respect of the common stile of most Authors his language may to some seem somwhat monstrous So do the Characters of Letters to Children primo intuitu and many even Scripture expressions to the Ears of the Natural man Besides he proceeds much by affirmation not Disputing but Convincing Error having not received his Knowledge from men or from the imperfect fallible Principles of the Schools but from the true Fountain of Wisdom and Knowledg Nor did he write as most do by transcription out of other mens Books nor were his Dictates neither the Products of his own Fancy but by Divine influence and as is his own expression out of his Three-leav'd Book which the Hand of God had opened in him wherein he found the Knowledge not only of all that Moses the Prophets Christ and the Apostles taught in Sacred Scripture but of all Mysteries also in Heaven and Earth as himself affirms in his Epistles and many other of his writings But lest his own Testimonie should seem invalid I make bold to insert what a learned German writeth of him Now saith he when Reason supposeth that it is ascended up to the height with its Wisdom and Arts God hath stirr'd up this our dear Jacob Behmen a plain
The 4 Elements Devill 's Poyson introduced Out spoke WORD 18 Earthly Creatures  A Brief Explication of the first Table of GOD revealed how out of himself he continually begetteth and breatheth forth himself And how this Table is to be understood NUmber I. Is the Abyss the Nothing and the All. There we begin to consider what God in himself is without or besides Nature and Creature and this consideration of the hidden God extendeth unto Wisedom Numb 7. Therein is understood how God dwelleth in all and how all things from him have their existence but himself is to all Incomprehensible and as a Nothing yet through that All he maketh himself visible sensible and (a) Invenible Findlich attainable Numb 2. Is the Will of the Abyss And by it at the right side FATHER and on the other side JE This signifieth the Will of the Abyss which is the Father of all Beings And the JE signifieth the Eternall One as the Name JESUS from the Eternall One Numb 3. Is the (b) Good pleasure Beneplacitum Delight Lubet or Impression of the Will by which towards the right standeth SON and opposite to it HO signifying how the self-will includeth it self in the place of its possession The place is the procreation out of it self where God begetteth God according to the good pleasure of his propriety The HO is the breathing of the will through which the Delight passeth Numb 4. Is Science or Motion at the Right standeth SPIRIT and over against it VA. Science is the attraction of the Will to the place of God where the Will comprehendeth the Delight which proceeded to the Son or to the breathing by which outbreathing is understood the Spirit of God And here is understood the great Name JEHOVA as the (d) Three in one Tri-une Being how the Father of himself begetteth the Son and how the Holy Spirit proceedeth from both and yet they be but one Being which hath nothing before it For the Science in the drawing in is understood a Root of the Eternal knowledge or motion Numb 5. Is God in Trinity signifying that the Tri-une Being may be known as a Similitude of the Will Mind and Senses wherein lyeth the eternal understanding Thus is the Ternarie the one Eternal understanding and cause of all things Numb 6. Standeth WORD signifying distinction in the understanding as speaking the (e) Or sensibilitie Empfludligkeit Perception of it self which word abideth Eternally in God himself and God as the Power of Perception is the Eternal good Numb 7. Standeth Wisdom signifying the outspoken Word as the power of the Divine Contemplation wherein God to himself is Intelligible Perceptible and Revealed And thus far is God to the Creature Invisible Incomprehensible not Natural nor Creatural Below the line standeth Beginning of the Great Mysterie or of the Eternal Nature As of the Separability Perceptibilitie and Sensibilitie of the Properties wherein is understood the Divine Extrication or Revelation how God introduceth himself in the eternal Nature in Love and Wrath and not in himself for himself is the one Eternal good but without Distinction were not perceptible or manifest Here is to be Noted that the 7. Capitall Forms of Nature are marked to distinguish them from the other Numbers with I. II.III.IV.V.VI.VII Numb 8. The second Principle standeth to the Right And Numb 9. The first Principle to the left Thus Numb 9. signifieth the Fathers Propertie through the speaking of the Word in Wrath And the second Numb 8. signifieth the Sons propertie in Love where the Love of God by the expressed Word is revealed As that in Love Numb 8. sheweth the Angelicall power-world and that in Wrath Numb 9. signifieth the Dark power-world of Painfulness wherein God is an Angry God Numb 10. Standeth Tinctur signifying the Temperature of all powers how there through speaking they go forth in Distinction and Formes as first in the 7. Capital Forms the Desire Science Anguish Fire Love-Fire Sound and Being And further there standeth by every Capital Form what Properties are born and proceed out of themselves For if there must be a speaking then the power must first contract it self that it may breath forth it self then it begetteth that Comprehensive or Magnetick Impression the something which is the Beginning wherein the Fiat which attracteth the powers is understood I. Is the first Capital Form of the spiritual Nature and standeth with Numb I. Desire which Desire sharpneth it self from whence existeth Sour Hard and the cause of Cold and is the ground of all Saltish properties Spiritual in the Spiritual world and Essential in the External world So also the Desire of Impression is cause of its own overshadowing or Darkness in the Abyss as all these Forms belong to Numb I. To the desire of (f) Infassligkeit Comprehensibility II. By the second Capital Form standeth (g) Pricking Compunction or Science signifying the contraction of the Desire where the first enmitie or contrary will ariseth for hardness and motion are not alike Now in this form ariseth moving and feeling as the root of pain wherein is understood the Mercurial Poyson-life both spiritual and (h) Essential corporall and in the Darkness the paine or Torment of the wicked life Neither was the good life without the root of the Evill manifest unto him and that is the root of Gods wrath according to the Perception sensibility of the eternall Nature III. The third Capitall Form is Anguish which ariseth from the desire of Impression and from the Enmitie of Compunction where the will standeth in (i) Cruciatus Qual Torment and is there the cause of feeling and of the five Senses for in the Anguish all Formes grow Painfull and then are they sensible of one-another And here is the Word become distinct and is the root of Sulphur both Spirituall and Essentiall Corporall wherein is rightly understood the Hellish Fire in Darkness in painfull life as appears in the Table downward IV. The fourth Capitall Form is call'd Fire where is Understood the kindling of the Fire from the painfull Sulphurish root for the Will goeth out of Anguish again into Libertie And the Libertie goeth to its Revelation in Anguish In which Conjunction cometh that terrible like a flash of lightning Coruscation where the Abyss as the Eternall good is revealed And is in the Forms of Nature the Understanding and Life in the dark Enmitie and in the Libertie is the root of Joy or rouzing up the (k) Faculties Kraffen Powers and is the kindling of the Fire in which kindling the Abyss becomes a shining Light as Materiall V. The first form is call'd the Love-Fire where is understood how the Eternall good through kindling the painfull Fire introduceth it self into an elevating burning Love-Fire which Love-Fire was first in God But thus only it (m) Infoldeth Wickelt windeth up it self that it becomes sensible and moving where in the good Powers are operative VI. Standeth
the beginning the power of the working is the circumference and corporal comprehension of the growth and the Scent or smell which proceedeth from the power is the motion or the growing issuing joy-life of the power whereout the flower springeth by which comparition may be seen how the birth of divine power is typified The word Power signifieth the breathing going forth understanding and sensible life as the foundation and fountain of the outflown knowledge of (a) Distinctness Unterscheieidligkeit distinction The word Colours signifieth the subject or object of Power where the distinction and Original of the sensetive life and knowledge is understood whence an Eternal contemplation existeth The word Will signifieth the ebullition or motion in the opened Unitie whereby the Unitie willeth it self into Trinitie as the Nothing into its proper something wherein it hath its Motion and Action The word Delight or Lubet signifieth the effectual sensibility of the Will as the highest ground of original love where the will of the Abyss findeth its self in its (b) Aliquid Etwas something where it yields it self to something as to its sensibilitie in which sensibility it worketh and willeth in its own Tast. The word Science signifieth the effectuall sensible knowledge and understanding in the love-tast the root of the five Senses and the ground of Eternal life thence floweth the Understanding and therein the Eternal Unitie (c) Groundeth planteth it self The word Word signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object The Word is the speaking or breathing of the will out of the power by the understanding It is the driving and forming of the eternal power into an infinitness of Multiplicitie as the Creator of powers out of the sole power in vertue The word Wisedom is the outflown word as an object of the divine knowledge of divine will as essential power of the great love of God from whence all things have received their motion and possibilitie the ground of all the three Principles A Revelation of the unity of God A passive essence of divine Operation the foundation of all humility the Genetrix of all knowledge of Creatures An Eternal domicil of the active love of God and a Ray and breath of the Omnipotent Spirit The word JEHOVAH is the most holy Name of God as the Divine sensual life the only good whereby the Holy Trinity with Glory and Omnipotency is understood the life of the Abyss as of the Unity which chiefly standeth in the only love And therein also is understood the most holy Name JESUS as the egress'd I. is the ground and fountain of the breathing of Gods Unitie and a forming of the understanding For the egress of the Unity leadeth it self with the I into E as in the sight or beholding of a Chaos wherein the Mysterium magnum according to the Divine manner is understood and is a triple breathing of the powers JE is the breathing of the Unitie HO is the breathing of the JE VA is the breathing of the HO and yet is only one breâ—â—hing but maketh a triple egress of the 3. Centers or comprehensions And â—herein is understood how the triple I at last closeth it self in A as in a beginning to Nature Under VA standeth Life signifying 〈◊〉 this threefold breathing is a real life and power Under that standeth Vertue which signifieth the immense Vertue of such a breathing life Now in this Table is rightly understood what God without Nature and Creature is in Trinitie as in a triple breathing of the Unitie in it self where nothing can be said of the place or dimension of his habitation for God is neither here nor there but every where alike as the Abyss is consider'd namely the Eternall Unitie without Nature and Creature and thus is he an active power and essence of Unity But that really such power and vertue is therein may well be understood in the effluence of the world and the Creatures therein generated by the breath of God and there is nothing in the being of this world which beareth not witness thereof if truly considered TETRAGRAMMATON In this Table is also manifested how the holy Name of the Eternall power with the knowledge hereof from Eternity to Eternity bringing it self into properties in Nature to eternal light darkness and how the word of breathing forth brings it self into a subject and how self-will acceptation of properties arise in the subject wherein two Essences are alwayes understood as Gods own effluence and then the properties own acceptation in the free wil in which acceptation another externall kinde of subject is understood whereby the Unity in its Effluence becomes more external and thereby the Eternal love bringeth it self into a sensiblenes and like a fiery flame as in the working of divine Power At the upper end of the Table standeth Dark World and under The first Principle and over-against it standeth Gods Love Light World and below it from the figure 4. to the figure 7. the second Principle which signifieth how the outflown will doth inclose and overshadow it self with acceptation of its own desire In the Eternal is an Eternal light but in the time here on Earth darkness is the ground of Nature and light the ground of the Kingdom of joy the Revelation of God that we may behold his works and our selves and with the self desire bringeth it self into properties and causeth Darkness in which Darkness the egressed one by fire in the Light is revealed and made sensible and is the cause of the Light in which Light Gods love assumeth a fiery operation from the fire of eternal Nature and shineth in fire through the dark painful acceptation even as the light from a Candle or day in the Night whence day and night have their names in Time but in the Eternal there is also an Eternal light and darkness in one another the Darkness is the ground of Nature and the Light is the ground of the joyful Divine Revelation The Dark world as the ground of the properties of self-desire and will is called the first Principle because it is the cause of Divine Revelation according to sensibilitie and also maketh a (a) Own Eâ—gen proper Kingdom in it self as namely painfull torment according to which God calleth himself an Angry Jealous God and a consuming fire And the Light which is revealed in the fire wherein the unity of the divine effluence of Love is understood is called the second Principle as the divine Power-world wherein Gods love is a love-fire and active life as it is written God dwelleth in a Light which no man can approach unto for the power of the unity of God worketh in the Light and is God and the firy quality in the Light is of the eternal Nature wherein the Eternal love of the unity Perceiveth and loveth it self Below the first and second Principles in the 7. spaces stand seven
grossness of all Essences of the Dark desire where the other six Properties alwayes became co-material as we may conceive of Metals and Powers good and bad The Air existeth from the motion of the Magnetick Impression The Water from the abruption breaking off of the Impression where Heat and Cold are in Strife the Fire of the spiritual fire The cold is Perceived in the Magnetick sharpness as in the right root to Fire Before the seven Properties above the Table standeth Ground of Nature distributed in the three first Forms And in the fourth and fift Form or propertie is divided the word Pure Element With the word Ground of Nature is understood the root of the 4. Elements The Pure Element is the â—quality in the Elements and is called the Quint-essence of the Elements as the Tinctur of the equality of Nature both are that occult Arcanum so much sought for as the four causes of Motion and Sensibility By the word Pure Element is understood the Temperature or the equalitie of Nature and the four Elements where the Light also is sensible Moving and Elemental Thus is understood how the Eternal Element as the motion of Divine Power is accuated by the ground of Nature and revealed in the Light where the pure Element is the motion of the inward Spiritual world and at the Creation of the world went forth into a Being and is understood of the fift Essence The word Paradise in the 6. and 7. Properties signifieth the spiritual work in the Lights Essence as a springing up or spiritual growth which at the beginning of the world sprung up through all the 4. Elements and out of the Earth formed it self into all manner of fruits and changed all the properties of wrathfulness into a Temperature But when those fierce properties with the 4. Elements were awakned by the alienated desire and false will in Adam and attain'd the Dominion then the Greening springing forth retyr'd back that is it remayned in the Tincture of the inward Ground and is yet in the 4. Elements but in the Inward Pure Element only and may not be attain'd but in the New-birth of the inner man and in the material Tincture wherein the Paradisical working is also manifest to our understanding This Table sheweth from whence all Essences or Beings in this world did arise and what the Creator is namely that the Creator hath been the divine power-world which the (b) Monas Unity as the Eternal will hath moved which will is God himself But the Separator or Divider Einheit God made first the Angelical light world which in this place after the Devills Apostacie separated into this external visible essâ—nce was the owt flown will in the spiritual world in such motion he issued out of himself and made him a subject for his working in which motion one subject issued out of another continually untill the external matter of the Earth through the divine motion was drawn into a Mass or Chaos and this drawing of the Motion standeth thus still all things therefore fall in the deep towards the Earth and that is the reason that all Power of motion even to this day and to the end of Time continueth so The seven Dayes and seven Planets signify the seven Properties of the spiritual world The three Principle in Spiritu Mundi as Sal Sulphur and Mercurius signifie the Trinity of the divine Revelation as an everlasting Spring or Fountain whereout all external Creatures are flown do flow and will flow even to the end of this time and therein the Separator with the 7 Properties is understood In this Table we see what proceeded from the 7 Properties and how the Spiritual power hath brought it self into a Material one as in the seven spaces downwards appears whereby we may understand whence Good and Evill sprung up in this World IV TABLE MICROCOSMUS In this Table MAN is held forth What he hath been in Paradise as also how the Properties in him without assuming Selfdefire equally stood in the Image of God and what he is become through Satan's Deceits what that Monster of the Serpent whereby he is become earthly and mortal is in him And then how Gods Word and LOVE came in to help him again new born in CHRIST daily destroying that Serpen tine Image also in what danger misery he standeth in such an Image either on the ground of Hell or Heaven Also a similitude of Divine Revelation and Knowledg in the seven Properties according to Time and Eternity formed out of all the Three Principles for a further understanding how he is wisely to regulate his Life and unto what driving impulsion he should yield himself Humane Ground before and after the FALL 1 T S 2 I OU 3 N L 4 C E S 5 T PIR 6 U IT 7 R BODY ♄ Saturday ☿ Wednsday ♂ Tuesday ☉ Sunday ♀ Friday ♃ Thursday ☽ Monday Adam in Paradise .... Erring sp Christ Desire ... Sharpness ... Gods word Motion ... Anger ... Life Sensibility ... Pain ... Acceptance Seeing ... Bitter woe ... Sweet Loving ... Hating ... Glorie Rejoycing ... Despair ... Power Heavenly flesh ... Passion ... Divine Essence Adam in Paradise ... Sathan ... Christ Similitude ... self-seeking ... Gods unity Out going Spirit ... Self-knowl .... Resignation Heating ... Self-will ... Suffering High ... Dominiering ... Yielding Humble Will ... Pride ... Desire Praising ... Reproaching ... Equality of Power Unity ... Folly ... Wisdom Adam in Paradise ... Sathan ... Christ Tasting ... Desire of division ... Baptism Thinking ... Lying ... Law Mind ... Anguish ... Breaking Understanding ... Doubting ... Hopeing Spirit ... Fall ... Humility Speaking ... Stinck ... Believing Evestrum of Nature ... Extruding ... Genius or Type Adam in Paradise ... Sathan ... Christ Strength ... Lord ... Humility Pentrating ... Potent ... Obedience Might ... Malice ... Mercy Holy ... Thirsty ... Forgiving Modest ... Wanton ... Going Powerfull ... Mad ... Generating Throne ... Self honor ... reverence Adam in Paradise ... Sathan ... Christ Angel ... Devill ... Christ Officious ... Perverse ... returning Mild ... Theevish mind ... repentance Friendly ... Murther ... New life Beauty ... Belial 's Whore ... Holy Vertue ... Poyson ... Restoring Diligent ... Earthly flesh ... Sophia Adam in Paradise ... Sathan ... Christ Heaven ... Hell or Perdition ... Christs Calling Child like ... Strife .... Teaching Secret .... Torment ... Dissolving Manifest ... Ever falling ... New-mind Singing ... Fantasie .... Rejoicing Sounding ... Changing ... Praying Paradise ... A Den of the Deep ... Springing An Explanation of the fourth Table MICROCOSMUS IN this Table Man is held forth as a similitude of the Three worlds What Man is in his Trinity as first according to Paradise Secondly according to the Spirit of Error Thirdly according to the New-birth which Christ reacheth and will have John 3. according to the Soul Spirit and Body What he hath been in the beginning according to his
Creation What he is become in the fall by the Spirit of Error and What he will be in the new birth through the Spirit of Christ which is a true Essential Image out of the three Principles of the Divine Revelation as from the outflown Word of the Divine will Man according to the Soul is an Eternal Nature of the firing quality as a spark out of the Center from whence the fire existeth If this ground cannot reach into the divine Light then is it a Darkness of the Magnetick attractive desiring power but if he reacheth out of the fire unto the light that his Magnetick desire feeds on the out-flown Unity of Gods Love the ariseth from that fire the good true Spirit even as light shineth out of a Candle These are now two Principles the Soul in the fire of Eternal Nature and the Spirit in the light of Divine Power But the Body is the third Principle as an Essence of the visible world from the Starrs and Elements formed into an Image out of the seven Properties of Nature The Soul hath the seven Properties of the inward Spiritual world N. B. The Difference between the Soul and the Spirit of the Soul which without God is but a dead Image according to Nature But the Spirit of the Soul is without these Properties for it standeth out of Nature in Gods unity but through the Souls firie Nature is manifested in the Soul for it is the true Image of God as an Idea in which God himself worketh and dwelleth so far as the Soul brings her desire into God and submits unto Gods Will if that be not done then is this Idea or Spirit of the Soul dumb and actless not working standing like an Image in a Looking-Glass which soon vanisheth and hath no being as it befell Adam in the Fall But if the Soul submits to God and bringeth its Magnetick hunger into Gods Love the Soul then attracteth divine Essence namely the Essential Wisedom of God then her Idea or Spirit becometh Essential in the Lights power and obtaineth a pious life as being then the true Temple of God wherein Gods Unity is revealed and operative But if the Soul herself with her desire bring in self-love and with her desire turn herself into the seven Properties to try them and feedeth on the vain delights of the seven Properties then she extolls herself and maketh to herself an (a) Evestrum is a continued Astral Influence in the 4. Elements and lâ—kewise an Astral Spirit in Man Evestrum as an Astrall Object which Evestrum presently hungreth after the vanity of the false delight even as it befell Lucifer and Adam where the Evestrum of Lucifer imagined it self into a Phantasie and the Evestrum of Adams Soul into the Animalish Properties of the External world whereby the Soul was poysoned and the Body out of the Earth's Limus was suddenly infected that the Animalish properties awakened in him and longed after Earthly Beastly sustenance as Heat Cold Sharp Bitter How the holy similitâ—â—â— of God in Man becamâ— quenched a monstroâ—â— Image assumed Sweet and Sour and with these Properties introduced it self into a springing fountain of such delights and so with the desire Fed on Good and Evill whereby the Image of God as the Idea became obscure and unactive Thus the true Spirit as the active Idea became dumb and dead even as an Image in a Looking-glass and so was the Soul cut of from God and stood in a Naturall will but Gods will in the Spirit worked work'd no more and the will of the Evestrum as the Opposite Image of the dark eternal world began to work for the holy Genius was changed At the head of this Table standeth TINCTUR divided into the seveâ—â—â— Properties which signifieth the Equalitie of the seven Properties according to the Soul Body that in the first man before the fall the properties or inclination to separation (b) Acceptabilitie Annehmligkeit and Acceptation stood in a like will and all its desires were brought into God Unitie thus were they the true Paradise for the Essential Spirit with the Unity of God was revealed in them who were to work through Gods love in all things But the Devill envied them and with his false Lust deceived the seven Properties of life and perswaded them it would be good for them and they should become wise if the Properties each one according to its kinde would introduce themselves into self-Acceptance then should the Spirit tast and know what was Good and Evill but then it could not subsist in Gods Unity of that he told them nothing But no sooner had they brought themselves in their own lusts than such a strife and contention awakned in them thaâ—â—ll the Properties began to be formed in their self-hood Thus the Unity as the Element was broken or divided and the four Elements strove for predominance whereupon suddenly from without fell in the Inequality as Heat and Cold and the Astral division working in the Body and Gods wrath according to the Dark worlds propertie in the Soul which caused in them according to the Soul Thus was our Nature first corrupted which ground was never before so plainly discovered Horror Anguish Necessity and Eternal despair and in the Body arose Heat Cold Woes Sickness and a Mortal life Thus Gods Image the whole man fell from his Ordinance and became a disguised monster and the awakened Properties presently began to set up their Government with Envying Murthering Raging Tearing and Tormenting Love was changed into Pride and self-love Desire into Covetousness Sensibility into Envy and the lifes fire into wrath Thus was the Hellish foundation in the whole Man revealed and ruled both in Soul Body Now this Hellish Foundation is the Spirit of Errour for which man must have been damned had not the Divine mercy the Serpent-treader aâ— the efflux of Gods love after the fall been presently (c) Origin is in-spoken promised to the New birth in the Holy Name Jesus Which holy Name hath in meer mercy and great humility for mans soul body given it self forth assumed humanity broken the power of the diabolical Spirit of Error killed the lives self-will brought again the Properties into Gods Unity There the true Spirit as the human Idea and Gods Image is renewed again and filled with the Divine Love-Essence And thus the human Soul through Christs Soul and Spirit in that love and divine Essence hath again attain'd an open Gate unto God Thus in this Table is held forth or drawn to the life what Adam hath been what through the Fall he is become and how he is again Redeemed and what is his New-birth out of Christ Spirit And these are delineated in the seven Properties under the Word TINCTUR Souls ground 1 2 3. first Princip Souls Spirit out of God 4 5 6. second Princip the 〈◊〉 7. 〈◊〉 now â—â—â—thly In which Properties the Soul hath its Center and in which the Spirit and in which the Body have their Centers also of which the Reader may further consider for under them stand the seven Dayes of the week intimating that Man is even the same This Table sheweth what Man is internally and externally first according to the good Adam and then according to the corrupted Adam and also what he is again in Christ. Whereby we may understand how Evill and Good is man and whence exist the Propertie of good and evill both in the mind and senses By the word Sathan signifying the Spirit of Errour is not understood a Creaturely-Devill but the Spring or fountain of the Spirit of Error And by the word Christ is understood the New-Man according to the internal in the Spirit of Christ. The other spaces are understood as in the other Tables wherein is understood the cause of mutation FINIS
of his Love-will There were enough and enough in this world if Covetousnesse drew it not into a selvish propriety and would beare good will to his brother as to himselfe and let his pride goe which is from the Devill 22. He runneth with great pride and Belly-carking onely to the Devill in the d d d Into the Abysse bottom-lesse Pit he will be Noble and better then his brother but whence will he have it did not God give but one life to man and out of that one cometh the life of all men 23. But that he phancieth to himselfe that he is more Noble and Gentile therein then others and vaunteth therewith is an Apostacy and fall from God and his word for in the word of God was the onely life of man which the Word breathed into the created Image and this same One onely life is from Eternity and never had any beginning wherefore doth man then bring in a strange life thereinto that doth disquiet and disturb the onely life now it must come to that pass that he doth either with his will and desire enter again into the Onely childlike life and forsake all whatsoever he hath introduced or else remaine for ever in disquietness in that his infoisted Essence or life 24. Now then being I must forsake all whatsoever I have introduced into my selfe for propriety and that the same is onely my e e e Losse or dammage hurt wherefore then doe not I forsake this false desire which bringeth Death and hellish vexation and torment into me better it is to quash and destroy the desire then afterward the Substance with great Anguish and sadnesse as it is a very difficult and painefull combate when a man must come to destroy the Substance in him by an earnest Conversion into the child-like life 25. But if the Free-will doth in the beginning break and quell the desire amd lust so that the lust becomes not Substantiall then the Cure is already produced and afterward there need not be such an Earnest Purpose and Endeavour as he must have who is to depart from his Contrived Abominations and forsake and destroy that Substance or matter which he hath forged and made in his minde and yet it must come so about or else he cannot attaine the Gates of the Eternall Onely life which God gave to man and if he reacheth it not then he also f f f Or enters not into Paradise reacheth not the Gates of God 26. For the onely Eternall life must be introduced into the Nothing without or beyond every creature and g g g Substance or thing being for it hath its Eternall originall out of the Nothing viz. out of the divine understanding and it is in a disquiet Source in the Something unlesse that its Something be also bent and set with its desire into the nothing and then the Something is a joy to the life that the life of the Nothing in it selfe may dwell and work in Something 27. For God in reference to the creature is as a nothing but if the creature introduceth its desire into him viz. into the Nothing then the Creature is the Something of the Nothing and the Nothing moveth willeth and worketh in the Something of the Creature and the Creature in the Nothing and in this Working no Turba can arise for it is its own Love-play a mutuall Loving it selfe and it stands at the end of Nature with its life 28. Thus we understand what inheritance Adam hath left us viz. the Curse and the vaine desire and we consider the outward man in its life as a monster of a true humane life unlesse that the pretious noble minde be borne againe in the Spirit of Christ else the outward Centre in the Minde is a Serpent 29. And in this Serpent the Grosse Beast which is from the Astrum and foure Elements doth sit and holds possession in the house of the minde and according to its beastiall property produceth various desires one desiring this another that and causeth manifold figures in the Mindes of men one maketh in his minde a fixt h h h Project devise or matter Substance another a shattered ruinable matter that which he maketh to day that he breaks down to morrow and hath an unconstant Beast in the Minde falleth sometimes upon this sometimes upon that and often changeth his minde 30. But he that brings up a fixt Beast he holdeth it in him for his Treasure and vaunteth therewith as if it were the virgin-childe and gathereth up Earthly Treasures for his beastiall pleasure and yet before God he is onely a foole with his beast for he must leave it to the Earth and the judgement of God 31. But he in whom the Virgins child is borne he treadeth the beast in the Minde underfoot and must indeed suffer it outwardly upon him to creep and faulter as a Laden Asse that must carry the earthly Sack but he hath enmity with it as God said to Adam I will put enmity between thee and the Serpent and between the Womans Seed and the Seed of the Serpent which shall bruise the Serpents head viz. the Serpents Beast This monster of the Beast in the earthly minde the true man doth bruise the head of its desire and Might 32. Thus a godly man must have enmity in himselfe and trample under foot the monster viz. the Serpents childe and continually kill it for if this beastiall Serpents Seed i i i Or had not been were not impressed and wholly incorporated in us God would not have said I will put enmity between the womans and the Serpents Seed the enmity is within man and not without man with the Creeping Serpent this Serpents Seed in man is the Devills riding Horse his strong Hold and Fort where he is able to dwell in man 33. And therefore because the Devill was a Prince of this world and still is so in the Anger it is his will and Ayme to possesse the Image of God which God created in his stead and to rule it under his jurisdiction and bring it into his Kingdome and this the Curse of Gods anger hath brought along with it which now worketh mightily unto Destruction 34. And on the contrary the Serpent-bruiser worketh unto Eternall life and the humane Minde stands in the midst of these in the free-will to which the free-will doth k k k Inoculate or incorporate Engraft it selfe therein the minde worketh it bringeth up a beast and also an Angell or a beast and a Devill according to the outward world a Beast and according the inward spirituall world an Angel or Devil 35. Here a grain of seed is sown which standeth in three Principles and is fitt or pregnant to bear a creature in and to all three for the Divine possibility from Gods manifested word in love and anger viz. the Verbam Fiat lyeth therein as the free-will conceives it selfe so it begets or generates an Ens and in the Ens
the spirit ariseth which formeth it a creature out of the Ens and the spirit signeth it selfe in the Body what it is and so stands its figure CHAP. XXV How God drove Adam out of Paradise and laid the Cherub before the Garden WHen God had cursed the Serpent and the Earth then the Beast-Man was no longer profitable in Paradise for he could not any more enjoy the fruits of Paradise therefore he laid upon him the labour and toil of the world and drove him out of the Garden of Eden and placed the Cherub with the fire sword of judgement before it that if the new born virgin-child of the seed of the woman would again returne and enter into Paradise this Angel with the fire-sword should cut away the Serpents-beast from it and not any more suffer l l l Understand the beast it to come into Paradise 2. The Angel with the fire-sword is the right destroying Angel who carrieth death and life in his Sword he hath therein Gods Love and Anger and when man Dyeth in this world then he cometh before the Gates of Paradise before this Angel and even there the poor Soul must passe through this Garden judgement 3. Now if it be captivated in the Anger of God then it cannot passe through this judgement but if it be a virgin child born of the Seed of the woman then it may passe quite through this Sword and then the Angel cutteth off the Beast begotten of the Serpents Ens and even then the Soul is an Angell of God and serveth him in his Temple in Paradise and expecteth the Day of judgement viz. the Resurrection of the outward body when this Angell with the fiery Sword shall Sever the Earth from the Curse then the right humane body returnes again for it must also passe through this Sword and the Sword will cut off its Beast that he may be onely a Man and no more a Beast 4. The Speech of Moses concerning this Mystery is wholly hidden to the Earthly Man for Moses speaketh of an Angel and Sword and albeit the Outward figure was even just so for so was Adam driven out yet it hath far another A. B. C. internally the naturall man without Gods light understands nothing thereof 5. This Sword is in man when man converteth and entreth into sorrow for his committed Sins and casteth away the vanity and steppeth into the Infants Shirt then the morning Star ariseth in the spirit of Christ in the virgin-like m m m Or shut up Ens. occluse Ens in the true womans seed 6. And in this Anxious Sorrowfull Gate of true Repentance the Angel standeth with the fire-flaming sword and the virgin-Bud forceth quite through this fire-sword into Paradise viz. into the light into the life of Christ and groweth forth through this sword 7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise and the poore Soul which begetteth this child standeth the whole time of this life under the reach and Swinge of this fire-sword and is fast bound with a band to the grosse beast in the outward world where the virgin-child is sufficiently thrust at and wounded with this fire-sword for the fire-soul which in the fire-Sword of Gods Anger is bound to the Serpents Monster doth daily amuse it selfe upon the Serpent-Monster and Sinneth and even then this fire-sword doth cut away the Sins and devoures them into Gods Anger where they are examined and judged 8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse in Christs death and the pierceing Sword of Tribulation and grief passeth quite through it it must suffer it selfe to be drawn quite through this flaming Sword and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents n n n Or false Image Monster and even then it is in a Sore strait when that is cut off from the fire-soul which it faine would have from its Monster 9. Then must the virgin-child Supplicate the fire-soule and tender it the Love that it should onely forsake the Monster of the Serpent heere then ariseth strife and opposition for the part of the fire-soul hath introduced the Serpents Monster into it and desireth also to have its joy therein and loveth the Evill Beast 10. Then Sophia viz. the Second Principle viz. the Part of the light world doth speak against it and hence cometh up the Strife betwixt the Seed of the woman and the Seed of the Serpent and then man goeth up and down in Sorrow and Sadnesse trouble and perplexty sometimes the virgin-child prevailes and sometimes the Serpent-childe 11. And then the Devill stirs up and incenseth all Monsters against the virgin-child to strike it to mock it scorne it revile and laugh it to shame and make it ridiculous that it may by no meanes be known least the Devills Kingdome should become manifest 12. Thus the virgin-childe must be exercised by this in the Spirit of Christ and suffer it selfe to be whipped persecuted and injuriously reproved and often called one possessed by the Devill be cursed and continually accounted an off-scouring of the world untill the outward Beast hath finished its Course in its Constellation and then the Cherub cutteth off the grosse beast and lets it fall even unto the judgment of God and then the part of the fire-soule must forthwith force through the judgement of this Sword 13. Now if the fire-soul hath o o o Impressed taken in much vanity into it self viz. much of the Serpents craft and lust then the part of the fire-soule must stand p p p Or in under this Sword untill the fire of Gods Anger consumes this introduced vanity which to many a one is q q q Refining fire Purgatory enough which this present too too wise world will not beleeve and will be onely an Adopted child from without and so have an externall washing away of Sins in Grace but it hath another A. B. C. here God will not let the Serpens Ens neither in body nor Soule come into Paradise 14. The fire-soule must subsist in the fire of God and be so pure as the clear refined Gold for it is the husband of the Noble virgin Sophia which is from the womans Seed it is the fires Tincture and Sophia the lights Tincture if the Tincture of the fire be wholly and throughly pure then it s Sophia will be given to it and so Adam receiveth again into his armes his most pretious and endeared Bride which was taken from him in his sleep and is not any r r r Or from thence forward longer man or woman but a branch on Christs Pearl-tree which standeth in the Paradise of God 15. To the description whereof we need an Angels Tongue and yet we are understood well enough by our School-fellowes we have not written this for Swine for none but those onely who have been by and
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