shall be so in eternity the same shall arise at the Last day and be proved through the fire of God where it shall be made very pure as a christall in which the Angel viz. Gods right Image shall dwell in which Angelicall Image God is primely manifest and thence shineth through the Beast as the Sun through a cristall this now is the signification of this Tender and good Calf which was dressed for this Meal and shews that the outward man according to his right Image created in Adam out of the Limus of the earth shall be brought upon Gods Table 22. But that Abraham saith He gave it to the young man to dresse that is the Servant doth betoken that this heavenly Beast-man is the instrument of the Angelicall man who is prepared to be a servant of this Angels Image 23. And Abraham took Butter and Milk also and set it all before these three men and came before them under the Tree and they did eat When Christ hath fed his people with his Body and Bloud and even while he feeds them he cometh in his power in his children before the holy Trinity and waiteth in his children upon these three men and giveth them from this prepared food wherewith he feedeth his children Praise and spirituall food 24. These three men viz. the holy Trinity do eat these holy spirituall meats out of the power of Christs Body for mans will giveth it selfe wholly peculiarly and fully to these three men for a food of praise with an holy voyce and prayer of Thankesgiving and this voyce of praise eateth the power of God into it selfe in manner as a man willingly eateth the tune harmony or pleasant air of a delightfull musick into his hearing and is therein merry and pleasant even so God doth awaken or manifest himselfe in his power in his word of hearing or divine Sence with mans pure humble voyce or melody of praise 25. For thereunto God hath created Angells and Men viz. to his own joy and know that we speak from the true ground and not from conjecture or * * * Or Parables Similitudes but from the Open Seal of God as we really see do but understand it aright 26. And now when God had delighted and fed himselfe with Abraham in the heavenly Ens which he would by the opening of the living word in the Seed of the Woman being also the heavenly Ens manifest and introduce into the Ens of the Covenant and had sported in the Ens of Abrahams faith viz. in the power of the praise of Abraham viz. in his humility then God asked after Sarah whom he well knew but Sarah knew him not that even the Lord should be in such a form then he said to Abraham Where is thy wife Sarah that is she was not yet in this Play untill she had received Abrahams Ens of faith and then this Play would awaken it selfe in her therefore she laughed at this for she knew not the Mysteries they did at present onely manifest themselves in Abrahams spirit where the Ens of Faith lay and he said She is in the Tent that is 27. She is in the humane Tent covered with the Earthly Tent that she doth not see who now is with me and the Lord said I will come again to thee * * * Ger. So. signifies As or If. As I live and lo Sarah thy wife shall have a Son that is I will come again to thee with the motion of thy Seed and when Sarah shall conceive then I will open and unloose her in her shut up Seed and come into thy Seed that is move for to come signifieth to move when God cometh then he moveth man and cometh or goeth in and with man 28. But that he saith As I live this is spoken after an essentiall manner for God told him how he would come not before him as at this time he did but * * * Or If. As that is as the lightfull influence and power of the Sun giveth it self into a fruit which when it cometh doth not step neer to the fruit but * * * Or If. As that is it penetrates essentially with the As into it for As is as much as thus I will see into it or open my Love-aspect in the Ens of its life * * * Or If. As I live hereby we are not to understand as if he had said if I yet live but he would live in the As he would come in the As viz. Essentially and not figuratively and typically as at this time he did 29. For when God cometh then he comes no otherwise then * * * Or If. As that is like the Sun-shine into the fruit this is understood in the Language of nature Essentially with emphaticall excellency for if God speaketh of his own Comming then he speaketh onely essentially in nature and manner of the uncompacted tongue of Sence 30. And Sarah laughed at this shee thought that shee should bring forth a Son from Abrahams lust onely from the humane cohabitation in the concupiscence of the flesh therefore shee said Shall I now I and my Lord are both old take pleasure the beastiall worlds-worlds-spirit laughed at its youth in that it was now weak and should now again become youthfull and thought with it selfe this were a sport if thou couldest As if one should tell an old man thou shalt become young again and receive such a desire and lust as when thou wert young at this nature would laugh and think yes indeed would that were true as if doubt and hope were coupled together thus it was also with Sarah for the world-world-spirit understands not the mysteries of God it is before God onely as a beast and being the world-world-spirit did now hear that it should so come to passe then it thought thou shalt be the work-master oh that thou couldest thou wouldst very fain and laughed at it selfe that it should become young again 31. The naturall man understands even as much of God as a beast when it sees the Hay then it thinks now there is somewhat for me to eat but if it sees nothing then it hopeth for it out of Custome but Sarah had now hoped untill shee was ninety yeares old and thought it to be very wonderfull that God would do somewhat unto her above the ordinary and usuall course of nature and Imagined it unto her selfe after the manner of humane pleasure 32. But the Lord said Wherefore did Sarah laugh at it and she was afraid and said I laughed not but the Lord said it is not so thou didst laugh should any thing be too impossible for the Lord to do Here is the Type of Eve when shee had turned her vain curiosity into Selfe lust to eat of the forbidden tree and God afterward asked her Wherefore shee had don so shee denied also her own lust and laid it upon the Serpent 33. And being that now God had here alluded with Abraham concerning
und he buried them under an Oake which was by Sichem And they went forth and the feare of the Lord came upon the Cities which lay round about them that they did not pursue after the Sons of Jacob. Thus Jacob came to Luz in the Land of Canaan which is called Bethel with all the People that were with him and built there an Altar and called the place El-Bethel because God there appeared to him when he fled from his brother This History once againe prefigureth powerfully the future times how it would go both with Israel and also with Christendome For when Levi and Simeon had committed that murther and slaine all the males of Sichem and taken captive all their wives and children having plundered and spoiled all then Jacob was afraid of the People of the Land and then God called him from thence to go to Bethel and make an Altar there The inward Figure standeth thus 2. When men both the Jewes and afterward the Christians were grown up in fleshly whoredome and unchast life and became wicked then would God's Spirit depart from them and then they began a spiritual whoredome and Idolatry and were erroneous in their opinions and would fall together by the eares and say one to another he defloureth his sister Dinah that is his worship and service of God and would fall one upon another and murther kill plunder spoile and rob one another with warrs and bring their Country to desolation and misery And then when they should stick in such misery and trouble they would attaine the feare and trembling as heere Jacob upon the murther which his children committed for the Lord would touch their evill consciences and call them again to Repentance as he did Jacob and his children when he commanded them to come away from the place of this murther and commanded Jacob to make an Altar to him viz. to the Lord that is in the lowliness of the feare of God 3. So the Spirit heere signifieth that God would then again send them Prophets and Teachers who would disswade them from their Idolatry and wicked life as heere Jacob exhorted his family that they should put away the strange Gods and the Pride of their ear-rings from them and then when they had thus seene the anger of the Lord which destroyed their Land and exceedingly devoured them for their Whoredome Pride and Idolatrous life then would they follow and obey the Prophets who reproved them for it and bring their Idols and strange Gods viz. their Idolatry before God and put it away from them and would again seek the Temple of God within them and then would God again build up his Altar in them and they would again rightly offer sacrifice to him viz. offer up their soules and would cleanse their garments that is their hearts as Jacob heere commanded his People this also would the Prophets and among the Christians the true Apostles and Teachers command and direct 4. And we see further heere a powerfull figure how Jacob tooke their Idols and Ear-rings and buried them under an Oake by Sichem where the murther was done O thou great and wonderfull God! What does this signifie Nothing else but that these their errors and Idolatry together with their warrs and contentions should thus for a long time lie buried in the anger of God 5. And seeing the Spirit mentioneth an Oake under which these Idols and Pride are buried the figure is cleere to us for an Oake is of a magnetick attractive kinde and maketh a †††Tougle tenacious hardness in its property moreover blackness duskiness and darkness This signifies that the former Idolatry Sins and Blasphemies which they have committed shall there in the hungry wrath of the anger of God in Turba Magna viz. under the great Oake in Spiritu Mundi viz. in the hidden mysterie stand still a long while 6. And what sin they shall commit anew all that will this magnetick Oake draw to it and bring it to the treasure of the former Idolatry and Pride till they become so great that the earth under the Oake can cover them no more Then shall these their old and new whoredomes and Idolatries together be naked before the anger and judgement of God and their * * * Gen. 15.16 measure be full 7. And they would stink before God for these abhominations for the sake of which the Spirit of God would hide it's countenance from them take away from them the light of his countenance so that they would run on in vaine errors and enter again upon the way of such whoredome and with their evil zeale for Dinah their sister which yet is but a deflowrd whore trample all under with Murther and Robbery 8. As is come to passe among the Jewes and Christians that afterwards in the zeale of their Idolatry and whoredome they have slaine and murthered the Prophets and Ministers of Jesus Christ which are * * * Rom 10.15 sent from God that they might live in their Pride and Sodomitical whoredome till †††Rom. 1.28 God hath given them up to a perverse minde in their hearts that they are become wholly evill before him * * * Gen. 15.16 Then is their measure full and the horrible punishment followeth as may be seene by the cast away Jewes which for such abhominations sake were driven out of their Country and Kingdome as also by the Christians who in the faire Country of the East were the best Christians and now must have the Alcoran instead of Christ and their Country horribly wasted in the anger of God 9. Thus it goes now also with thee thou warring Babylon and titulary Christendome full of Idolatry and Ear-rings of Pride which have lien for a long time under the Oake and the Magnet of that Oake hath drawne to it all thy abhominations Idolatry and proud evil life that the earth can cover them no longer but they now stand naked before the face of God therefore also thy Judgement is neere at hand 10. The Prophets call thee and reprove thee but thou ravest for thy sister Dinah viz. for thy fleshly kingdome full of Pride which thou hast built with thy Idolatry and fleshly love and murtherest thy Brethren for thy sister's whoredome sake viz. for the Pharisaical whoredome sake and doest not discern how thou shouldst remedy thy sisters whoredome that shee may be married and thou takest thy sister with her bastard which in the presence of God and all the world stand in shame to thee againe and wilt have her call'd a virgin If thou didst give her to Sichem for a wife and let him be circumcised and wouldst live with him in peace then would thy sisters whoredome be covered 11. But thy wrath O Lord maketh it to be thus for the misdeed is too much and the earth can no more cover it under the Oake in Spiritu Mundi it standeth naked before thy face therefore yee wise children flee out of
will enlarge this exposition through all the chapters of the first Book of Moses and signifie how the Old Testament is a Figure of the New what is to be understood by the Deâ—ds of the holy Patriarchs wherefore the Spirit of God did give them to be set down in Moses and at what the figures of these written Histories doe looke and ayme and how the Spirit of God in his children before the times of Christ did allude with them in the figure concerning the Kingdome of Christ whereby then God hath alwayes represented this Mercy-Seat or throne of grace Christ by whom he would blot out his Anger and manifest his Grace 13. And how the whole time of this world is pourtrayed and modelized as in a watch-work how afterward it should goe in time and what the inward spirituall world and also the outward materiall world is also what the inward Spirituall man and then the externall man of the Essence of this world is how time and Eternity are in one another and how a man may understand all this 14. Now if it should so fall out that when these our writings are read the Reader might not presently apprehend and understand the same seeing this ground which yet hath its full foundation and pregnant Concordance as well with the Scripture as through the light of nature hath for a long time been very dark and yet by divine Grace is given to plaine simplicity let him not despise and reject the same according to the course and custome of the wicked world but looke upon the ground of practice which is therein intimated and give himselfe up thereunto and pray God for light and understanding and at last he will rightly understand our ground and it will finde very great Love and acceptance with him 15. But we have written nothing for the proud and haughty wiselings who know enough already and yet indeed know nothing at all whose Belly is their God who onely adhere unto the Beast of the Babylonicall Whore and drink of her poyson and wilfully will be in blindnesse and the Devills Snare but we have laid with the spirit of our knowledge a strong bolt before the understanding of folly not to apprehend our meaning being they wilfully and willingly serve Sathan and are not the children of God 16. But we desire to be clearly and fundamentally understood by the children of God and doe heartily and readily communicate our knowledge given to us of God Seeing the time of such Revelation is borne therefore let every one see and take heed what Sentence and Censure he passeth Every one shall accordingly receive his reward and we commend him into the Grace of the meek and Tender Love of Jesus Christ. Amen Sept. 11. Anno 1623. DE Mysterio Magno OF THE GRAND MYSTERIE THAT IS Of the Manifestation of the Divine Word through the Three Principles of the Divine Essence The first Chapter What God Manifested is and of the Trinity 1. IF we would understand what the new birth is and how it is a a a Wrought or effected brought to passe then we must first know what man is and how he is the Image of God and what the divine b b b Or how God dwelleth in man and filleth all things with his presence inhabitation is also what the Revealed God is of whom man is an Image 2. When I consider what God is then I say He is the One in reference to the Creature as an Eternall Nothing he hath neither foundation beginning or Abode he possesseth nothing save onely himselfe He is the will of the Abysse he is in himselfe onely one he needeth neither Space or Place He begetteth himselfe in himselfe from Eternity to Eternity He is neither like or resembleth any thing and hath no peculiar place where he c c c Or no Sundry habitation above the Stars in an Emperean Heaven as Reason phancieth dwelleth the Eternall wisdome or understanding is his delight He is the will of the Wisdome the wisdome is his manifestation 3. In this Eternall Generation we are to understand three things viz. 1. An Eternall will 2. An Eternall minde of the will 3. The d d d Efflux effluence the proceeding-forth Egresse from the will and minde which is a Spirit of the will and minde 4. The will is the Father the minde is the e e e Comprehension or Receptacle Conceived of the will viz. the Seat or habitation of the will or the Centre to Something and it is the Wills Heart and the Egresse of the will and minde is the Power and Spirit 5. This f f f Or Tri-Une threefold Spirit is one onely Essence and yet it is no Essence but the Eternall understanding an Originall of the Something and yet it is the Eternall g g g Or mysticall Mystery hiddennesse as the understanding of man is not confined in time and place but it is its own comprehension and Seat and the Egresse of the Spirit is the Eternall Originall Contemplation viz. a Lubet of the Spirit 6. The h h h That which is flown forth from the One Eternall Will Egressed is called the Lubet of the Deity or the Eternall wisdome which is the Eternall Originall of all Powers Colours and Vertues by which the threefold Spirit in this Lubet comes to a Desiring namely of the Powers Colours and Vertue and its desireing is an Impressing a conceiving it selfe the Will conceiveth the wisdome in the minde and the conceived in the understanding is the Eternall Word of all Colours Powers and Vertue which the Eternall Will i i i Or Speaketh forth expresseth by the Spirit from the understanding of the minde 7. And this Speaking is the Motion or life of the Deity an Eye of the Eternall Seeing where one power colour and vertue doth distinctly know each other and yet they all stand in Equall k k k Text Property proportion or Analogy devoid of weight limit or Measure also undivided one from another all the Powers Colours and Vertue lye in One and it is a distinct Mutuall well-tuned Pregnant Harmony or as I might say a Speaking Word in which Word or Speaking all Speeches Powers Colours and Vertues are contained and with the Pronouncing or Speaking they doe unfold themselves and bring themselves into sight and ken 8. This is now the Eye of the Abysse the Eternall Chaos wherein all whatsoever Eternity and time hath is contained and it is called Counsell Power Wonder and Vertue its peculiar and proper name is called GOD or JEOVA or JEHOVAH who is without all Nature without all beginnings of any Essence a Working in himselfe Generating finding or Perceiving himselfe without any kinde of Source from any thing or by any thing He hath neither beginning nor End he is immense no number can expresse his largenesse and Greatnesse he is deeper then any thought can reach he is no where far from any thing or
reason of their predomination or potent influence that Astrum which is most predominant in the Constellation that hath its desire in the Seed and if it be sown such a property is hatched forth in the earthly part of man 35. Not that the whole man is such a very brute beast in outward shape but there is such a figure of the desire in the earthly Essence and the man must beare such a Beast in the body which stirs him up and drives him to the beastiall property not that he hath this forme according to the outward person but really in the earthly Essence according to the outward personall shape he remaines in the first formation or platforme 36. Yet this Beast doth somewhat put forth its Signature externally in every one if one doe but heed and well minde the same he may finde it Hence Christ called the Pharisees a generation of Vipers and the Seed of Serpents also others he called wolves ravening wolves foxes doggs and the like for they were such in the earthly Essence and He taught us that we must be borne anew and forsake this beastiall property and become as children or we should not possesse the Kingdome of God 37. For as the Essence is in the body even so the Spirit doth figure and forme it selfe internally and the poore soule stands in this prison bound and married to such a beast unlesse that a man be borne anew for which ground and end God ordained the Circumcision in the old Testament and in the new the Baptisme in the Spirit of Christ. 38. Heere we are highly to consider what horrour lamentation and misery Anguish feare and distress did arise and awake in man and was manifest as a false life and will in man of which we have a type in the Death of Christ when he destroyed the Death in our Humane awakened property upon the Crosse and overcame it with the great Love in his heavenly bloud which he introduced thereinto that even then the earth viz. the limus of the earth whence Adams outward Essence was extracted did tremble and shake at it now when the great Love forced into the humane earth wherein the anger of God was living and effectually working in the Curse I say when it now was to dye and to be changed into another Source it did tremble before this great Love-fire like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them whereby they were astonished and creap behinde the trees in the Garden and were afraid for the dread and horror of Gods anger was awakened in their Essence and they knew their beastiall properties CHAP. XXI Of the Impression and Originall of the Beastiall man and of the beginning and ground of his sicknesse and mortality WHen Adam and Eve were become monstrous the Holy Spirit proceeding from the part of the heavenly limbus departed for the part of the Heavenly property disappeared in the Soule in which part the divine light shoane and in which the Divine power of the holy Tincture dwelt 2. Understand the power of the light u u u Or withdrew departed from him into the Centre in manner as a shining light which flameth forth from a candle extinguisheth and the fire Source onely of the light remaineth even so likewise the Magicall fire-source onely of the soules property remained viz. the Centre of the Eternall nature viz. the Fire-world and the darknesse 3. And on the outward part of the soul the Air-Spirit with its Astrum remained wherein the light of the outward nature shoane which now the fire-soule must make use of for the Fiat was enraged in the wrath of God viz. in the fiery property of the soul and also of the body and in a fiery hunger in the awakened Flagrat of Gods anger had entred into and taken possession of the Essence in soul and body and with hard Attraction did impresse it selfe in the Essence of the x x x Or matter outward Essence substance in the y y y Or limus limbus of the body whereupon the flesh became grosse hard thick and corruptible 4. For in the Flagrat of the wrath all the properties of each Astrum according to the property of all the creatures did awake in the Essence whence the enmity antipathy and contrariety did arise in the Essence of the body and soul so that one property is against another one taste z z z Or a loathsomnesse to another against anothers for all departed out of the Temperament paine tormenting malady and sickness a a a Or arose in them hapned unto them 5. For if an opposite Essence entreth into another it makes an enmity and an hatefull overmastring and destroying each the other one property annoyes weakens and destroyes another whence the death and dissolution of the body is arisen 6. For whatsoever stands not in the Temperature cannot subsist eternally but whatsoever standeth in the Temperature that hath no destroyer for all properties doe there mutually love one another and in the Love is the growth and preservation of the life 7. And we are heere fundamentally to understand how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur so that the heavenly man was no longer known as Lead doth hold the Golds spirit b b b Or blended avalled in it selfe that it is not knowne or discerned 8. For the desire viz. the first forme of nature which is the Fiat hath swallowed c c c Or with in the grosseness the heavenly part both in man and Metalls like as all the soverain power of or from the holy worlds Essence which is in all hearbs and all other fruits lieth shut up in the wrath and Curse of God in the darke worlds property in the Earth and springeth forth by the strength of the Sun and the light of the outward nature in the Essence through the Curse and wrath which budding or pullutation giveth a Soverain power and healing vertue for the malignant Essence in the living bodies whence the Physitian is arisen who seeketh and learneth to know the vertue and temperature thereof that he may resist and remedie the opposite Essence in the body which notwithstanding is onely a luke-warme and faint Sparckle thereof if he be not able and skilfull first to Separate the gross ravv wildness which is from the darke worlds property from his Cure 9. For if the captivated Essence of the heavenly worlds property may be redeemed from the Curse and wrath of nature then it standeth in the Temperature and if it then so commeth into a living body it doth awaken also the shut up or imprisoned life of the heavenly worlds Ens if that likewise be in the body and expelleth the wrath whereby the Sicknesse is destroyed and the Essence entreth into the Temperature 10. That this is certainly thus we may
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
into his Minde Temporall Goods for his own property he is no Christian but a childe of the Serpent for he suffereth his under branches to wither and keepeth away his sap and power from them and will not work forth fruits by his fellow-branches 82. We doe not hereby meane the wicked Idle Crew which will onely suck the sweet and not worke and bring forth fruit themselves in the Tree that they should be pampered to exercise pleasure and vanity but we speake of the twigs which stand in the tree and co-operate and would faine grow and beare fruit from whom the great branches of this world doe withdraw the Sap and hold it in themselves that they as leane overdript twiggs doe wither by and under their charge such are the rich Potentates and Nobles with them the Spirit of zeale doth heere speak so far as they doe keep and hold their Sap within themselves and suffer their small branches to dry up and wither and wholly withdraw the Sap from them they are branches on the tree of the Serpent which is grown up in the Curse of Gods anger and is reserved for the fire of Gods Anger saith the Spirit of Wonders CHAP. XXIII How God re-called Adam and his Eve when they were entred into Sin and vanity and awakened in the Serpents Ens and laid upon them the * * * Estate or calling or Ordinance Order of this toilsome laborious world and ordained the Serpent-bruiser for an Help or Saviour to them NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill and were become Monstrous by the Serpent Moses writeth of it thus Their eyes were opened and they knew that they were naked Gen. 3. v 7. and they sewed Figg-leaves together and made themselves Aprons Heere the Soule did even now know the monstrous Image and was ashamed of it that such a grosse beast with grosse flesh and hard bones should awaken or shew it selfe with a beastiall wormes-carkase of vanity in their tender delicate Body and they would have covered the same from the eyes of God and for shame crept behinde the trees so very ashamed were they of the foule deformity of the beast for the Beastiall Ens had swallowed up the heavenly and got the upper hand which they had not before known now they could not tell for shame what they should doe 2. The Serpents craft would not Heere cover the shame but did lay it onely more open and accused them as revolting faithlesse Rebells for Gods anger did awake in them and arraigned them now before the Severe judgement to devoure them into it selfe as into the darke world as hapned to Lucifer 3. And this is the * * * State Condition or Thing which caused the Earth to Tremble c. Place whereby the Earth trembled in the death of Christ and the Rocks clove in sunder Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death which Christ vvhen he destroyed death on the Crosse did againe Open at which the wrath in the Curse of the Earth and rocks shooke and trembled 4. And heere was the Soare combate before Gods Anger in which combate Christ in the Garden when he prayed and was to overcome this Anger did sweat drops of bloud when he said father if it be possible let this Cup passe from me but if it be not possible but that I must drink it thy will be done 5. Christ on the Crosse must drinke dovvn this wrathfull anger which was awakened in Adams Essence into his holy heavenly Ens and change it with Great Love into divine joy of which the drinke of gall and vineger being a mixed Draught which the Jewes gave him was a type signifying what was done invvardly in the humanity of Christ. 6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup which God the Father had filled to Adam in his anger the same Christ must drink off and change the anger into Love therefore said Christ is it possible then let it passe from me but it was not possible to overcome the anger unlesse the sweet Name Jesus drinke it into it selfe and change it into joy then said Christ Father thy will be done and not the will of my humanity 7. Gods will should also have been fulfilled in Adam but he exalted his ovvne will by the Serpents craft now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it but the holy name Jesus brought it into the death of selfehood that it must dye in the wrathfull death and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony 8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne before God and all holy Angells and the Devills did mock and deride him that this Image of God which should possesse his Royall Throne vvas become a monstrous Beast and into this Scorne Christ must enter and suffer himself to be reviled mocked spit upon whipped crowned with Thornes as a false King for Adam was a King and Hierarch but become false and Rebellious 9. Heere Christ stood in his stead and was condemned to death for Adam also should have been judged by Gods Anger Heere Adam that is Christ in Adams humanity stood in his stead Adam should have been rejected as a curse even as a scorne before Heaven and Earth and and in Sum the vvhole processe of Christ from his Incarnation unto his Ascention and sending of the holy Ghost is Adams estate what Adam had merited as a malefactour Christ himselfe must take upon him in Adams person and bring againe the life out of death 10. Adam was made by the word of God but he fell from Gods Love-word into his Anger-word thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image and introduced the great Love Ens into the Ens of the awakened anger and changed the Angry Adam in Christ into an holy ONE 11. Moses describeth it very clearly but the vaile lyeth before the beastiall man that he doth not know him for he saith And they heard the voice of the Lord God Verse 8 which walked in the Garden when the day grew coole and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees 12. Moses saith they heard the voice of the Lord God which walked in the Garden what is now this voice which was or stirred in the Garden for Adams eares were dead to the Divine hearing and were awakened in the wrath he could not in his own might heare any more Gods holy voice for he was dead as to the Kingdome of Heaven as to 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
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
property being the Kingdome of Christ according to the property of nature b b b Gen. 11.18 1. Name and of Peleg he saith no more but of One Son which he calls Regu whom he begat when he was thirty yeares old intimating and pointing at the line of Christ wherein the maine limit and eye-marke of the Covenant stood the Spirit denoteth onely One for by One the Covenant should be opened for the spirit looked with the one upon the Kingdome of Grace and with his brothers fourteen Names it hinted at the humane Kingdome 44. And in that he saith that he begat Regu when he was thirty years old the Spirit therein looketh forwards upon Christ 30. yeares who should arise and come forth out of this Stock and manifest himselfe the thirtieth yeare of his age in his Office as also likewise all the Ages under the line of Christ which Moses hath set down have a very certaine intimation and Prophecy and point at the Times of the motion in the Covenant as may be seen through the Prophets and other Saints in whom the Covenant hath moved it selfe 45. The spirit of Moses setteth five Names of the children of Sem 5. Names which came forth of his loins and though he did beget more for Moses saith that * * * Gen. 11.11 he begat Sons and daughters yet the spirit mindeth onely the properties of the formed Word in the Covenant of the humane property these Five Names doe figure out and set forth as in a type the Five head speeches of the spirituall Tongue through the formed Word proceeding from the High Name of God Five head Speeches out of which Tongues the propheticall and Apostolicall Spirit * * * Or spake speaketh 46. And though we could set downe a forme of the same yet we should be but as sencelesse or dumb to the Reader which understands not the Language of Nature and therefore we have but given an hint of it to our School-fellowes for the spirit doth also under the Names point at the Kingdomes and Dominions and they are Gods who with his Name doth Order governe guide and lead every Kingdome according to the property of his Name as the property of each Kingdome is even such is the Tongue Language Phrase and manners of the same as it is written such as the Nation is such a God it also hath 47. Not that there is more then one God onely we understand therein the divine manifestation how God doth give himselfe forth in his manifestation in the formed word to all Nations according to every Nations and peoples property so that every Nation and people doth use or beare forth the same onely Word according to its property the externall forme and division of which is Babel for o o o Gen. XI Vers. 6. all people had onely one tongue and language and dwelt together 48. The Onely Tongue was the Language of nature out of which they all spake for they had it in one forme and understood in the Language and speech the Sence viz. the Ens even how the will formed the Ens for so also was the spirit in the Ens of which we will give a short intimation and manduction to the understanding and illuminated minde to consider of to prove exercise and make tryall of it in himselfe not that a man can expresse it and bring it into a certaine forme no that cannot be for it is the spirit of the wisdome of God his manifestation 49. The spirits of the Letters in the Alphabet are the forme of the Onely spirit in the Language of nature Alphabet 5. Vowells the five vowells beare forâ—h the holy Tongue of the five holy Languages out of the Name Jehovah from whence the holy spirit speaketh for the five vowells are the holy Name of God according to his holinesse for the Name Jehova hath nothing in it save onely the five vowells A E I O V the other Letters signifie and expresse the Nature even what the Name of God in the formed Word is in Nature both in Love and Anger in darknesse and light but the five vowells doe signifie onely and alone what he is in the light of holinesse for Nature is Tinctured with the five vowells so that it becomes * * * Text a Kingdome of joy full of joy and delight 50. But that the Ancient wise men skillfull in this tongue did interpose an H in the Name JEOVA and called it JEHOVA the same was done with great understanding for the H. maketh the holy Name with the five vowells even manifest in the outward nature it sheweth how the holy Name of God doth breath forth and manifest it selfe even in the creature the five Vowells are the Hidden Name of God who dwelleth Alone in himselfe but the H signifieth the divine Lubet or wisdome shewing how the divine Lubet doth breath forth it selfe out of it selfe 51. The inward understanding in the five vowels is this I. is the Name of JHESUS E. is the Name * * * Germ. Engel Angell Engel O. is the formed WISDOME or Lubet of the I viz. of JESVS and is the Centre or the HEART of God V. is the SPIRIT viz. the * * * Viz. the Sweetnesse SVS in JESVS which proceedeth forth out of the Lubet A. is * * * Germ. Anfang the der beginning Anfang and und the das End Ende viz. the will of the whole comprehension and it is the FATHER 52. And these five doe fold themselves up with the comprehension or formation into Three viz. into such a Word that is A. O. V. Father A. O. V. Son holy Ghost the Triangle denotes the Trinity of the properties of the persons and the V. on the Triangle denotes the spirit in the H viz. in the breathing where the universall God doth manifest himselfe spiritually with his own proceeding forth or procession out of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. The other Letters without the five vowells doe all proceed from the Name * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TETRAGRAMMATON viz. out of the Centre of the Eternall nature out of the Principle and doe denote and speake forth the * * * Varieties Differences of the formed wisdome viz. of the formed word in the Three Principles wherein the whole creation lyeth they are the sense of the creation viz the property of the Powers and the true Revealed God in the word of nature understand this further thus 54. When as the Lubet of man viz. the free-will of man doth conceive or forme it selfe into a desire then it conceiveth the whole Alphabet for the desire is the Fiat and the Lubet to the desire is the contemplation of the free-will viz. the formed word of wisdome wherein the free-will doth behold it selfe and contemplate whereinto it will introduce the Lubet of the wisdome either into Evill or Good and when the free-will
God in him wherewith God loved us when we knew him not why doth he boast then of Gods Sonship if he be the child of God then he hath the free love of God wherewith he loveth all things if he hath it not he is not then as yet capable of the Adoption now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God loved his Enemies in Christ wherewith Christ prayed for his Enemies 46. O thou false cold Love of the titular Christendome how doth the Eternall truth strike thee in the face of thy Conscience in that thou onely dependest on thy knowing and contendest about the meer knowledge and hast not Love thou judgest thy Selfe onely in thy judging others One Sect and company judgeth and condemneth an other and before God they are no other then the naturall children of Abraham born of Kethura one laying the blame upon another that the father had cast them out from the inheritance and yet they could not see what was the fault namely that it was by reason of the evill corrupt nature which was not a true Heire 47. So likewise your judging and censuring others doth not Entitle you to the goods of Christ nay the same is wholly cast out from the inheritance both of the Jewes Christians and also of the Turkes all your contention is nothing else but the Mocker Ismael who mocketh Christ in his members yee do all abuse the Name of God with your judging and condem the manifold Gifts of the Spirit of God among you and judge onely in Selfe and not according to the Love of Christ. 48. Your judging one another is onely the hurt and wound of the world wherewith yee make the ignorant to Erre and bring them to blaspheam yee teach them the art of censuring and condemning and yee your selves have not the true knowledge in the spirit of God yee do not teach your selves and yet yee will be teaching and judging others and in this way and course yee are all one with another the disinherited children of Kethura yee contend bite and devour one another about Abrahams viz. Christs goods and yet yee have them not if yee had them then yee would have the Love of Christ which is the true goods 49. No knowledge without the love of Christ is at all available to the Sonship it is onely Babel and fable Teaching and yet an effecting and doing nothing save onely honoring the Idoll Maozim in it selfe the knowledge of the High Schooles and the knowledge of the Devill without the spirit of Christ in Love do both of them bring onely contention and desolation 50. If the Devill had not known in Selfe then he had been an Angel and if Adam had not desired the Selfe-knowledge without Gods Love he had continued in Paradise if the high Schooles did not know the sharpe accute disputing they had continued in the simplicity of Christ and had not brought the whole world with their contention and disputings into Opinions and judgings of one another so that now there is nothing but contemning and condeming in Christendome and all Love and truth is extinct and men have sett and putt Salvation in opinions in this or that way and form and bound the Master to the Servant so that Antichrist domineereth over Christ and yet pretends all for Christ but indeed her hereby onely honoreth and mindeth his Lucifer and Belly-God Maozim as it is plainly to be seen Gen. 25.6 7 8 9. 51. Now after that Abraham had sent away all the children of the Concubines from Isaacs goods with Gifts towards the East as Moses saith they came into the East Countrey that is into the Dominion and Government of nature where the Essence beginneth and Abraham dyed in a quiet Age when he was old and full of yeares and was buried by his Sarah in the Cave of Machpelah which is before Mamre The inward figure is this 52. Abrahams naturall children of the Concubines went towards the East here the spirit points at the figure of the whole man when Christ hath manifested himselfe in man and possessed his goods as here Isaac then nature goeth into the * * * Text. beginning East viz. into the Fathers property and worketh according to the soul in the first and third Principle and Christ sitteth in the midst viz. in the second Principle and ruleth over that which nature in the Fathers property doth form and fashion in the divine wisdome 53. Therefore Moses saith here that they went towards the East and pointeth secretly in his figure at the property of man signifying how nature doth possesse the * * * Text. morning East viz. the beginning or rise of the Dominion even as Christ also said that He was as a Vine-dresser who did glean In Gods kingdome nature is Christs Servant but in the kingdome of natures Selfe or propriety Christ hath given himselfe with his humility to be a Servant and an assistant and serveth the Father in his naturall manifestation and continually picketh up or gleaneth what the Father formeth through nature that the wisdome bringeth into its Treasure 54. Therefore saith Saint Paul that ‖ ‖ ‖ 1 Cor. 14.32 the spirit of God is subject to the children of God and goeth along with them in the Searching even into the depths of the Deity and when it comes thus far then man is in a quiet old age and then all things stand in order in him viz nature in the * * * East Morning in the Fathers property and Christ in the * * * West Evening in the humility and then man hath enough of the outward evill sinfull life he longeth continually to enter with his Essence into the Cave of * * * That is the twofold pitt as the Dutch translation hath it Machpelah viz. into the Eternall Mother as it is before ‖ ‖ ‖ In the 49. Chap. mentioned 55. And when he hath brought his life's forms into the divine Order as here Abraham had sett all things into Order then he giveth up himselfe wholly and fully in One Essence into the Eternall Generatress and with his own will he resigneth up himselfe into mortification and death and is wholly tired and weary of the life of Selfe and so resteth in his God CHAP. LII Of the history of Isaac and also of the Birth of Esau and Jacob and what hath been acted concerning them the meaning thereof is hinted to us in this Chapter MOses saith After the death of Abraham God blessed his Son Isaac Gen. XXV vers 11. and he dwelt by the well of the * * * Lahaâ—â—â—â— Living and Seing Reason understands this externally of a place where Isaac dwelt but the spirit looketh upon the figure of the life's form shewing how the humane nature and creature hath dwelt by the well-spring of the divine Ens in the Covenant which Abraham
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
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
and Authority and so one playeth the hypocrite with another the inferiour that is without power and authority playeth the hypocrite with the potent that he may advance him also and bring him to honour plenty to deliciousnesse and fat dayes whereby the Spirit of Zeale declines and falls to the Ground and the truth is turned into a lie and the Spirit of Zeale of the mouth is stopped with Power and Man is honoured in God's stead 33. This History relating how * * * Gen. 34.25 Simeon and Levi went into the City to Hemor and his children and People and slew all the males in this City may well be understood to be a figure whereby the Spirit signifieth that he declareth in the figure concerning the future time and is so written as a figure 34. Also the History is cleare that †††Gen. 34.24 25 26. Hemor and his son Sichem and all the males of the whole City were circumcised and became * * * Or Israelites Jewes and then presently were slaine by these two brethren Simeon and Levi which indeed is a hard figure to be understood seeing Reason questioneth whether it were so done or no that two men should slay a whole City But seeing it is a figure and was done even by Simeon and Levi viz. by the Stock and Root of the Levitical Priesthood and signifieth the future Christendome This therefore is to be understood under it 35. These two Brethren required first and proposed that if they would be circumcised and receive their Law they would give them their Sister and afterwards as it came to passe they slew them all both the innocent and the guilty This is that which Christ said to the Pharisees †††Mat. 23.15 Woe unto you Pharisees yee compass Sea and Land to make a Proselyte And when he is one you make him twofold more a childe of Hell then your selves 36. This also may be said of the Christian Levites they perswade People to be Baptised and called Christians and when that is done they stick their murthering sword into their hearts that they learne to slay other People with words which are not called after their name and are not of their Opinion They curse and damne them and they give occasion that one Brother persecutes another slanders condemnes hates and becomes his malicious enemie and yet understands not wherefore Heere it is rightly said these Levites have promised mee their sister to wife so that I am become a Christian and now they slay me with false Doctrine and not onely mee but all my generation who heare them and receive their blasphemy for Divine Truth and believe them that it is right that one man should thus judge and condemn another which yet Christ hath earnestly forbidden and thereby now that man judgeth himself since he doth that himself which he judgeth in another 37. Thus is the murthering sword stuck into many innocents hearts so that they are guiltlesly slain by the Levites But seeing Simeon and Levi are placed together and Jacob also when he was at his end Prophesied concerning them and putteth them together calling them murthering swords it hath this signification that they will not only slay them with the sword of the mouth but they would also set themselves up in worldly power and authority and for the truths sake kill their bodies and would doe it even to them which are under the Circumcision or under the Gospel whom first they had perswaded to be Circumcised or to be Baptized 38. As it is also come to passe among the Christians when men have first perswaded them unto Baptisme afterwards when they have for a while seen their abhominations that they live worse then the Heathen and will not in all things give their consent approbation then they begin persecution with fire and sword and slay them with their innocent children both in soule and body which is powerfully prefigured in this type of Simeon and Levi else that were a grievous grosse murther of the children of the Saints for them to perswade People to their Faith and give them their promise and then afterwards under such hypocrisie to slay all both innocent and guilty when they had so deeply humbled themselves before them 39. Therefore men should carefully and accurately looke upon the old Testament especially the first booke of Moses for the vail of Moses hangeth before it there is alwayes somewhat more signified under the Text Although wee will have the Text left also standing as a History and doubt not at all thereof which is knowne to God who hath thus suffred it be described 40. For the Text saith * * * Gen. 34.25.29 They fell upon the City and slew all the males and tooke all their children and wives captive and plundred and spoild all that was in their houses Which though it doth indeed seeme that these two men were not able to do it yet even Jacob himself witnesseth that there were no more then these two when †††Gen. 34.30 He said to Simeon and Levi Yee have raised mischief unto mee that I stink before the Inhabitants of this Land which stands very right in the figure that the murthering sword of the Levites hath raised such disturbance in the world that Christendome for their base murthering practises stinketh before the strange Nations so that they say if they were God's People they would not be such Tyrants and outragious scorners and they hate them for that very cause and slay and kill them as a turbulent evill people that contend onely about Religion and kill one another for it Therefore there can be no certainty among them and their Divine service and worship of God must needs be false say they For which cause the potent Countries of the East are departed from them and have subjected themselves to a Doctrine of Reason as is to be seene by the Turkes which ought farther to be considered of CHAP. LXIII How God called Jacob to depart from Sichem and what hapned upon it and how afterwards Rachell bare Benjamin and dyed in the Birth also how Isaak dyed and what is to be understood thereby Vpon the 35 th Chapter of Genesis WHen Simeon and Levi had committed that Murther God said to Jacob Gen. XXXV 1 2 3 4 5 6. Get thee up and go to Bethel and dwell there and make there an Altar to God who appeared unto thee when thou diddest flee from thy brother Esau. Then said Jacob unto his Household and to all that were with him Put away from you the strange Gods which are among you and cleanse your selves and change your Garments and let us arise and go to Bethel that I may there make an Altar to God who hath heard mee in the time of my trouble and hath been with mee in the way which I have gone Then they gave unto him all the strange Gods which were in their hands and their ear-rings
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 *
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
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
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
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
Moses and the Prophets have spoken in the Spirit 30. He must not be so blind as to look upon it as the Jewes and Babel doe who make onely of this History Conclusions of reason in respect of the Election of God as if God had thus onely chosen to himselfe a sundry and peculiar Nation or sort of people to be his children the Election of God passeth upon the figure onely shewing what people should bear the figure of the inward kingdome of Christ in the outward in which people God would set forth and manifest the kingdome of Christ externally the Jewes have had onely a mirror and type hereof externally and so likewise the Christians who looked upon Christ in the flesh as a meer pure man 31. These figures have remained very speechless to the world even to this last time and that from the purpose of God being man is such a piece of meer vanity and flesh and so soon weary of the Pearls and afterwards comes to trample them under-foot Therefore God hath dealt with man in Types and Parables as Christ also did when he came upon the earth He spake all these mysteries in Parables for mans unworthiness sake 32. But now at present there is Great Cause as all the Prophets have prophecied thereof that the same should be made manifest and the Cause is this that in this Last Trumpets Sound the * * * Rev. 10.7 mystery of the kingdome of God shall be finished and the bride of Christ viz. the wise virgins shall be prepared who shall meet the Lord in his Appearance and it betokens the day of Christs Coming when he will appear with the holy Citie the New Jerusalem and bring home his Bride Therefore the mystery of the Kingdome of God must first be unfolded and explained out of its Types and become wholly manifest 33. And this will be the fall of the fleshly Sinfull man in that the man of Sin must be made manifest as Saint Paul plainly prophecieth thereof * * * 2 Thess. 2.3 that the child of perdition shal be revealed to all Nations speeches tongues and the Beast with the whore shall go into the bottomless pit that is when the Kingdome of Christ becomes wholly manifest then the Beast and the whore of flesh viz. the false Bond-woman with her scoffing Son stands in great shame and is Judged of Every one as an whore in the Cage that Every one scornes and scoffs at 34. As indeed hitherto men have reviled Christ in the outward Image of Simplicity in his children and members in which Reason hath seen and known no more then Hagar and Ismael in their miserable banishment under which notwithstanding the voice of the Angel hath been which they have scorned and mocked in the foolish plain simplicity under the vail and have set up the mocker Ismael in Christs stead which hath been onely an Antichrist Now this mocker and Antichrist shall be revealed under this Trumpetts Sound and be cast out * * * Or by of the children of God into the * * * â—â—te Abysse this Babel shall see in a short time Declareth the Spirit of the wonders of God 35. We see all an excellent figure of this in Abimilech that when God will manifest himselfe to a people how he terrifies them in the midst of their Sins and appeareth to them in Anger as to Abimilech in the vision and to Moses in the bush of fire and also to Israel upon the Mount Sinai also in the fire and also to Elias in the fire and winde where allwaies the rebuke of Gods wrath is fore-signified how God doth bruise the hearts of men that they may feare and tremble before him as here Abimilech when the Lord appeared to him by night in a vision and threatned him by reason of Sarah he was astonished and told the same in the eares of his people and the people were sore afraid and Abimilech called Abraham and made a Covenant with him 36. This is an excellent figure and pregnantly intimates how God terrifieth the Enemies and comforts poor dejected nature when it quails for fear and turnes its fear into Joy and how the miserable and afflicted if he be honest is at last drawn out of misery and affliction and how at last his Enemies who before he thought to be his Enemies must serve him and advance him so wonderfully doth God lead his children if they do but endure Temptation and continue under the Cross of Christ in humility and not look upon Selfe-revenge but put on Patience in hope and persevere stedfast in the faith at last all a mans adversaries must see and acknowledge that God is with the man and that the world hath dealt wrongfully and unrighteously with him 37. Also this is an excellent emphaticall figure how Abraham when God would punish Abimilech did pray unto God for Abimilech and made reconciliation that God did bless Abimilech and this whole Hystory stands in the figure of Christ and holds forth how Adam and Christ are together how Christ is come into the Selfe-assumed Kingly own-hood or selfeness of man and terrifieth Sin and Death and how the poor corrupt nature doth turn it selfe in the horror and acknowledgement of Sin to God as here Abimilech turned unto Abraham and how it then giveth the kingdome of nature for a possession unto Christ and the inward figure in the Spirit of Moses who was the Type and figure of Christ who yet pointeth out of the Fathers property upon the Son in the flesh viz. in the humanity can be understood no otherwise then even thus It is the true Ground CHAP. XLVII Of the Covenant of Abimilech and Abraham shewing what the same is in the spirituall figure and what the Spirit in Moses under his vail doth here point at A very pretious and excellent Gate to the Children of God in Beer-sheba 1. COurteous and friendly Reader know that if a man should write many hundred Bookes of the history of Abraham yet he could not sufficiently express the abundant richness which lyeth hid under this figure but we will afford a little Service to the children of God in their weakness and somewhat unvail this figure being otherwise it is not to be understood by the naturall man and yet the Lord doth thus lead us in Grace to the understanding thereof therefore I shall here lend and give him the hand thereto observe it well there is couched under it a peerless matchless Pearl which shall here stand open and yet also continue hidden which cannot be purchased with the goods of the whole world it is hidden unto Reason The outward figure in the Text of Moses stands thus 2. And it came to passe at that time that Abimilech Gen. XXI v. 22. to the last verse being 34. and Pichol the chief Captain of his host spake unto Abraham saying God is with thee in all that thou doest Now therefore Sweare unto me here by God that thou
the will to the Selfehood or ownhood of this world and although the flesh be disquieted being it must forsake what it fain would have yet the true nature and the Soul must not give heed to it Also it must not take care for the sake of the flesh where that should have its maintenance but commit it to God and go on in his calling as a day-labourer in the Service of his Lord and Master and let God take care for the Ram and give it what he please 33. And the Angel of the Lord called unto Abraham out of Heaven the second time and said by my selfe have I sworn saith the Lord Gen. 22. v. 15. to the 19. because thou hast don this thing and hast not spared thy onely Son that I will bless and multiply thy Seed as 〈◊〉 â—tars of the Heaven and as the Sand that is upon the Sea-shore and thy Seed shall possesse the Gate of his enemies and through thy Seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce and so Abraham returned to his young men and they rose up and went together to Beer-sheba and dwelt there This is now the Seal of Faith when man hath wholly given himselfe up to God then God sweareth unto the humanity by him selfe that he will blesse man that his life's essence shall thence forward spread forth it selfe in his Power and grow unto a great Tree of divine Essence in the wisdome whose fruit and knowledge shall be infinite and innumerable as he sware unto Abraham that out of his body or life's essence many Nations should arise also how his life's essence should possess the Gates of the enemies viz. of the Devill and Death as heere he gives a full and pregnant hint concerning Christ and his Christendome how they should destroy the Devills Kingdome and break down his Gate in man This the faith in Gods children is able to do 34. For so soon as the iudgement of the earthly man hath been held in the penitent man so that the Soul rejecteth the will of the evill flesh viz. the will of the Animal Soul and brings it into judgement to the condemnation of death and resignes it selfe up wholly unto God then God sweareth in Christ Jesus this Oath unto the Soul and setts it to be a Prince over the enemies viz. over the proud and haughty Devills even to judge them and obtains full power over them and drives them out 35. After these things Moses mentioneth how the blessing of Abraham did spread forth it selfe and he maketh a relation of his brother Nahor how Milcah bare unto him eight Sons from whom great Nations did arise viz. the Assyrians who indeed did not spring forth out of the Ens of faith viz. in the line of Christ as Abraham but out of the naturall Adam upon whom also the blessing of Abraham did * * * Passed or went light for the history is so exactly deciphered that a man may see that God hath not onely chosen the naturall line of Christ proceeding from Abraham and Isaac but also the lines of nature in the Adamicall Tree which he would also bring together and manifest himselfe to them and they who would beleeve in God should be engrafted into the line of Christ that is those who should be capable of the divine Ens in the voice of the Lord whose will should direct it selfe to God 36. As wee may see again in this figure how God hath not rejected the Kingdome of nature in man but that he in Christ will deliver it out of the Anguish and Enmity and that a man should and must continue in the Kingdome of nature as Abraham when he had finished this offering he went with his Son and two young men to Beer-sheba and dwelt there by which the Spirit of Moses signifieth that when Abraham had performed this Calling in the figure of Christ before the Lord he returned again unto his naturall affaires viz. unto the doing of this worlds business he went to Beer-sheba that is into the toil and labour whereinto Adam hath brought us where a child of God in the cloven and broken nature viz. in Beer-sheba must work in God with teaching and praying and also in nature with the labour of the hand to maintain the outward man and follow the wonders of the outward world in the formed word and help to form manifest and bring them forth in â—â—â—ure to the Contemplation of the wisdome of God 37. Also hereby is hinted very clearly that a child of God in this worlds being doth not stand daily and hourely in the Operation of the spirituall figure that his Spirit can see and know that onely but also in the naturall where the Spirit of God goes also along working in the work of nature and manifests it selfe in another property in him as it may be seen here in Abraham and all the Saints that God did sometimes manifest himselfe to them in the figure of Christ and sometimes again in the Cross and labour in the Temptation and contrariety of the nature of the corrupt Adam so that they have lived in weakness and infirmities as all Adams children have don and do 38. And we ought not to look upon and consider this figure concerning Abraham in all that the Spirit of Moses and * * * Text. Ezra Note concerning Esdras Esdras hath written down but as a Type of Christ and Adam viz. of the Kingdome of Christ and the Kingdome of nature that hereby God hath represented the figure of Christ and his Christendome how he would again Redeem and deliver them from the Great Toil and Labour 39. Wherewith also the Kingdome of darkness in the Pain and Torment is continually represented and how the same doth pant and reach after man and how man doth stand here in this life as in a field and growes on Whom sometimes the Sun of divine Love doth eglimpse and shine and sometimes again Gods wrath and Anger and how man must be purged tryed and purified and the chiefest and most especiall point herein is this that a man must give up and resigne himselfe to God in faith and full assurance and hold still unto him and let him work in him as he please and how also he must learn to bend and bow his own nature and lead it towards God that it in all things may desire to be Gods instrument and Servant and desire and will to work nothing but what belongs to the divine manifestation in the wonders of nature for the Contemplation of Gods wisdome and on the contrary reject the Own will of the Devill and all desire to Selfehood 40. And we should not look upon the written History of Moses concerning the Patriarchs so blindly as the Jewes and Babel do as if they were onely a meer History no the same is not onely full of the types of Christ and Adam viz. of the old and new man but there are also secret
and mysterious intimations and prophecies concerning the hidden spirituall world shewing what shall be after this time 41. Reason must know that the Spirit of God hath not laboured in the work onely to set forth the histories of the Ancient which for the most part seem but simple and childlike no they are set forth for a Type and information 42. The Spirit of God hath represented the greatest wonders therein which he would accomplish in man and that in a plain simple and childlike manner that so the pride of the Devill and the suttlety or wisdome of Reason might be confounded and made foolish thereby 43. For we must know that the greatest power and vertue together with the wonders doth lye in the humility and lowliness and how God is so near unto all things and yet nothing apprehends him unlesse it stand still unto him and give up the Own will and then he worketh through all as the Sun through the whole world CHAP. XLIX Of the death of Sarah and the hereditary Sepulchre of Abraham What is understood and signified thereby THe Spirit in Moses hath set before him the whole figure of man by Abraham shewing what his condition should be in this world Gen. XXIII and what hereafter should become of him for after he had first spoken of the beginning viz. of the Stock of the humane tree shewing whence it did spring he afterwards declares its boughes and branches together with its power and vertue and mentioneth how this tree is corrupted in its power and essence and that God hath bestowed the highest Tincture upon it to tincture it again and renew it and how the Poyson in the essence of the tree * * * Or hath been with-stood is to be resisted 2. Here he doth now very wonderfully signifie how this tree hath stood in the corrupt property in a strange field and rooted it selfe with the root into a strange or alienate own hood wherein the root was not native and how the root of the humane tree must forsake the strange field together with the strange introduced essence and wholly give it selfe freely out of its life's will and desire 3. Also hereby is signified how the place whence the humane root did spring is between the holy spirituall world and this earthly corrupt world and that mans propriety from whence he is sprung doth stand in a double * * * Our Text hath it The Cave of Machpelah which here in the Germane version is rendred a double Cave or a twofold Pitt cave viz. in two Principles and how he must be buried in this twofold pit as a kernell which is Sown into the ground and how also this cave of Machpelah this twofold pit is mans propriety of which essence or substance he himselfe is essentially 4. The figure of this wee see here in Abraham that when he conversed in this outward world he possessed upon the earth no Land of his Own but went from one place unto another and was every where a Stranger but when his Sarah dyed then he would have a burying place for a certain possession for his wife himselfe also and his children and moreover he would not have it for nothing but buy it all which is a very wonderfull typification and not onely a bare history as the Jewes have held it to be before whose eyes the vail of Moses is hung but we will here also set forth the inward figure with the outward and see what the Spirit in Moses doth here signifie Gen. 23.2 5. Moses saith Sarah dyed at Hebron in the * * * Our Text Kiriach-arba head Citie in the Land of Canaan this may very well thus be but the Spirit hath his figure under it for he lookes upon the Centre where the death of the Saints is and where the true man must dye as namely in the Head-Citie Hebron that is in the formed Word where he hath introduced the own hood and selvish lust into the formed word of his life's property and set himselfe up into a selfefull Dominion and Regiment as into an Head Cittie where the selfe-will hath framed and contrived to it selfe a Citie or propriety in the formed word and built it up for its own peculiar Land of possession where he indeed supposeth he is a God or Something of his Own that he may do with and how he please now this selfe-will must dye in the Head-Citie viz. in the formed Ens of the Word in its Centre viz. in the Citie of its own-hood 6. And this Citie Hebron lyeth right over against Mamre viz. between the eternall and temporall nature where the cave of Machpelah the twofold Pit is viz. the Kingdome of God and of nature for in this twofold Pit Abraham would bury his Sarah and have the Pit for his Own 7. That is to say when the children of the Saints in Hebron viz. in the Citie of humane own-hood do dye unto the selfefull outward naturall life or Selfehood then the true resigned life will no longer stand in a strange field or strange essence but in its own from whence it is Originally arisen but being it hath lost this same life's field in Adam and rooted it selfe into a strange field viz. into the Serpents field of falsehood the life cannot take unto it selfe again of due Right the first true field but it must buy it this is even the figure that Christ hath bought it for his Bloud of the heavenly essentiality for the holy Tincture understand he hath thus purchased it of the eternall nature wherein Gods Anger viz. the wrath of God in the Centre of nature was manifest and had devoured this field in the humane property into its selfe as its own for out of the Centre of nature the Word of the humane property was brought into a formation This the children of Selfe had taken into possession therefore saith the Spirit the children of Heth had this field for their own possession 8. This signifieth that Gods children must wholly forsake the nature-Right in this field of the formed life or word for they have lost the naturall Right in it but in Christ they must buy it again of the Father of nature they must take Christ for their Ransome and give the Father four hundred shekells of Silver for the same and these are the four Centres in the spirituall bodie 's property which are born in the holy Tincture viz. in Christs property 9. The first shekell is the true magicall fire the Second is the Light or Love-desire the third is the holy Sound of the mentall tongue the fourth is the formed or conceived Ens out of the other properties where the holy life is formed and stands in an Essence this is the pure Silver without any spott or foulness under which the Spirit of Moses points that Abraham in Christ hath given to the children of Heth viz. to Ephron understand to the Father or the Fathers property for his cave of